接下來是卡斯塔尼達分享他幾次做夢的經驗。如他書中所說的，做夢體是一種能量體，當然就不需要靠腿行走，怎麼移動，也需要訓練，當然這種訓練會很快進步，因為沒有肉體的桎梏，一切都空靈的能量的關係。
「見到相同的景象三次」，說的比較類似「做夢位置」的概念。譬如我經常在我小時候的台中家，從那裡夢中出體，當然那裡就成為我一個夢中聚合點經常聚合的位置。其餘的出體夢的場景，好像也沒有重複過。
「我沒有像在日常生活中那樣安排自己感知的機制」，這時卡氏還沒有把日常生活的感知帶進來，所以可能缺乏次序感。直到下一次「可以利用日常生活中的知覺傾向」，說明在聚合點的定著上，比較呈現一個穩定的夢場景了。
出體夢中夢場景不會隨時變換，這要靠瞥視的技巧。我常做的事情，就是迅速環顧四周，不久留，隨即閃人。真的是閃人，但你得先練習換景，知道如何換景之後，你才能來去如風，什麼也限制不了你。
換景啊換景，說難不難，但我們做夢者班新同學，也是練了一年也都沒練出個名堂來。所以不要小看這門功夫啊！
「唐望故事」做夢篇 REVIEW-31
唐望告訴我，強調細節是沒有意義的。他給了我一個經驗法則，他說，如果我看見到相同的景象三次，我就必須對它特別注意。否則，初學者的嘗試都不過是建立第二注意力的墊腳石而已。
有一次我夢見自己醒來並跳下床，卻面對還在床上熟睡的自己。我看著著自己熟睡著，並具有自制力記得我是在做夢。然後我遵照唐望給我的指示，避免突發的驚動或驚奇，對任何事都不完全盡信、看看就好。
唐望說，做夢者必須以冷靜實驗精神來涉入。做夢者應該走出房間，而不是觀察自己睡著的身體。
我需要某種形式的注意力來保持我的視野範圍，以免它解離成為普通夢轉瞬即逝的影像。
我記得我已經滑出我的房間，彷彿門是開著的。我所需要的只是回憶起滑翔的感覺，然後我突然間出現在街上。
我沒有像在日常生活中那樣安排自己感知的機制。一切都在眼前，我沒有意願建立一個適當的篩選程序。
我迷惑地待在街上，直到我開始有一種感飄浮的感覺。我抓住了路口固定燈路和路牌的燈桿。一陣強風將我拉起來。我沿著燈桿往上滑，直到我能清楚看到街道的名字：艾希頓（Ashton）街。
幾個月後，當我再度在夢中看著自己熟睡的身體時，我已經有一套既定練習要做。在我規律的做夢過程中，我瞭解到在那種狀態下重要的是意志力。有形的身體無足輕重：它只是拖慢做夢者的一個回憶罷了。
我毫不猶豫地滑出房間，因為我不必做出去開門或走路的動作就可以移動。
我意識到，如果我不凝視事物，而只是像我們在日常生活中那樣瞥一眼，我就可以安排我的感知。換句話說，如果我嚴格按照唐望的建議去做，並把我的做夢視為理所當然，我就可以利用日常生活中的知覺傾向。片刻之後，〔夢中〕景象即使不是完全熟悉，也變得可以控制了。
《老鷹的贈予》pp. 68-70，重譯
Don Juan had told me that there was no point in emphasizing the trials. He gave me a rule of thumb. If I should have the same vision three times, he said, I had to pay extraordinary attention to it. Otherwise, a neophyte's attempts were merely a stepping stone to building the second attention.
I dreamed once that I woke up and jumped out of bed only to be confronted by myself still sleeping in bed. I watched myself asleep, and had the self-control to remember that I was dreaming. I followed then the directions don Juan had given me, which were to avoid sudden jolts or surprises, and to take everything with a grain of salt.
The dreamer has to get involved, don Juan had said, in dispassionate experimentations. Rather than examining his sleeping body, the dreamer walks out of the room.
Some form of attentiveness was required to maintain the bounds of my vision; to prevent it from disintegrating into the fleeting images of an ordinary dream.
Then I recalled that I had gotten out of my room by gliding out of it as if the door had been open. All I needed was to recall that feeling of gliding and suddenly I was out in the street.
I had no mechanism, as in ordinary life, to arrange my perception. Everything was there in the foreground and I had no volition to construct an adequate screening procedure.
I stayed in the street, bewildered, until I began to have the sensation that I was levitating. I held on to the metal pole that supported the light and the street sign on the corner. A strong breeze was lifting me up. I was sliding up the pole until I could plainly see the name of the street; Ashton.
Months later, when I again found myself in a dream looking at my sleeping body, I already had a repertoire of things to do. In the course of my regular dreaming I had learned that what matters in that state was volition. The corporeality of the body has no significance: It is simply a memory that slows down the dreamer.
I glided out of the room without hesitation, since I did not have to act out the motions of opening a door or walking in order to move.
I realized that if I did not stare at things, but only glanced at them just as we do in our daily world, I could arrange my perception. In other words, if I followed don Juan's suggestions to the letter, and took my dreaming for granted, I could use the perceptual biases of my everyday life. After a few moments the scenery became, if not completely familiar, controllable.
唐望故事—做夢篇 REVIEW
「唐望故事」做夢篇 REVIEW-32
由 SW » 2023-05-06, 14:33
唐望故事中有個名詞叫作「失去人類形象」，其實講的是一種失去人類所共有的情緒煩惱作用，差不多等同不涉入世間八法（利衰毀譽稱譏苦樂）的那種淡然。
但在大圓滿教法裡，這還不夠，因為南開師經常講：超越一切，包括時間與空間。超越所有二元分別，那當然就是一種無偏袒的平等性。這基本上不是想出來的，或洗腦出來的，套句普巴扎西仁波切經常講的：「是修出來的。」
「唐望故事」做夢篇 REVIEW-32
拉葛達聽了我的報告後說，這次我肯定失去了我的人類形象（lost my human form）；我已經丟棄了所有的或者大部份的盾牌。她是對的。不知道是怎麼回事，甚至沒有意識到發生了什麼，我發現自己處於一種最陌生的狀態中。我感到超然（detached），無偏袒（unbiased）。
拉葛達之前對我做了什麼並不重要。並不是說我原諒了她對我的惡劣行為；而是就好像從來沒有任何背叛。我內心對拉葛達或其他任何人，沒有任何明顯或隱藏的怨恨。
我感覺到的不是故意的冷漠，也不是忽視不回應。既不是疏遠，也不是想要獨處的欲望。相反地，它是一種陌生的超然感，一種讓自己沉浸於當下，無思其餘一切（對其餘一切都不起念頭）的能力。
人們的行為不再影響我，因為我不再有任何形式的期望。一種奇怪的平靜成為我生命中的主宰力量。我覺得我不知如何採取了戰士生活的概念之一，也就是超然（detachment）。
拉葛達說我所做的，不僅是採取了它，實際上已經身體力行了。
唐望和我曾經長時間討論有一天我能夠這樣做的可能性。他曾說，超然並不自動意味著智慧，但無論如何，它是一種優勢，因為它讓戰士可以暫時停下來重新評估情況，重新考慮立場。然而，為了能夠持續並正確地利用這額外的時刻，他說一個戰士必須不屈不撓地奮鬥一生。
我曾絕望地認為，我永遠不會體驗到那種感覺。據我所知，這是不可能即興生起的。對我來說，思維它的益處，或去推斷出它出現的可能性，都是無用的。
在我認識唐望的那些年裡，我確實體驗到與世界的個人聯繫在逐漸減少；但那是發生在智識的層面上。在我的日常生活中，直到我失去人類形象的那一刻，我都沒有改變。
我與拉葛達推測，失去人類形象的概念指的是，當弟子在訓練過程中達到某個門檻時的一種身體狀況。
儘管如此，對於拉葛達和我來說，奇怪的是，失去人類形象的最終結果，不僅是那種苦心追求的超然感，也是我們那難以達到的回憶任務的完成。
在這種情況下，智識再次只發揮最小的作用。
《老鷹的贈予》pp. 138-139，重譯
La Gorda, upon hearing my report, said that this time for certain I had lost my human form; that I had dropped all my shields, or most of them. She was right. Without knowing how or even realizing what had happened, I found myself in a most unfamiliar state. I felt detached; unbiased.
It did not matter what la Gorda had done to me. It was not that I had forgiven her for her reproachable behavior with me. It was as if there had never been any betrayal. There was no overt or covert rancor left in me for la Gorda, or for anyone else.
What I felt was not a willed indifference, nor negligence to act. Neither was it alienation, nor even the desire to be alone. Rather, it was an alien feeling of aloofness; a capability of immersing myself in the moment, and of having no thoughts whatever about anything else.
People's actions no longer affected me because I had no more expectations of any kind. A strange peace became the ruling force in my life. I felt I had somehow adopted one of the concepts of a warrior's life: detachment.
La Gorda said that I had done more than adopt it: I had actually embodied it.
Don Juan and I had had long discussions on the possibility that someday I would do just that. He had said that detachment did not automatically mean wisdom, but that it was, nonetheless, an advantage because it allowed the warrior to pause momentarily to reassess situations; to reconsider positions. In order to use that extra moment consistently and correctly, however, he said that a warrior had to struggle unyieldingly for a lifetime.
I had despaired that I would never experience that feeling. As far as I could determine, there was no way to improvise it. It had been useless for me to think about its benefits, or to reason out the possibilities of its advent.
During the years I had known don Juan, I certainly experienced a steady lessening of personal ties with the world; but that had taken place on an intellectual plane. In my everyday life, I was unchanged until the moment I lost my human form.
I speculated with la Gorda that the concept of losing the human form refers to a bodily condition that besets the apprentice upon his reaching a certain threshold in the course of training.
Be that as it may, the end result of losing the human form for la Gorda and myself, oddly enough, was not only the sought-after and coveted sense of detachment, but also the fulfillment of our elusive task of remembering.
And again in this case, the intellect played a minimal part.
但在大圓滿教法裡，這還不夠，因為南開師經常講：超越一切，包括時間與空間。超越所有二元分別，那當然就是一種無偏袒的平等性。這基本上不是想出來的，或洗腦出來的，套句普巴扎西仁波切經常講的：「是修出來的。」
「唐望故事」做夢篇 REVIEW-32
拉葛達聽了我的報告後說，這次我肯定失去了我的人類形象（lost my human form）；我已經丟棄了所有的或者大部份的盾牌。她是對的。不知道是怎麼回事，甚至沒有意識到發生了什麼，我發現自己處於一種最陌生的狀態中。我感到超然（detached），無偏袒（unbiased）。
拉葛達之前對我做了什麼並不重要。並不是說我原諒了她對我的惡劣行為；而是就好像從來沒有任何背叛。我內心對拉葛達或其他任何人，沒有任何明顯或隱藏的怨恨。
我感覺到的不是故意的冷漠，也不是忽視不回應。既不是疏遠，也不是想要獨處的欲望。相反地，它是一種陌生的超然感，一種讓自己沉浸於當下，無思其餘一切（對其餘一切都不起念頭）的能力。
人們的行為不再影響我，因為我不再有任何形式的期望。一種奇怪的平靜成為我生命中的主宰力量。我覺得我不知如何採取了戰士生活的概念之一，也就是超然（detachment）。
拉葛達說我所做的，不僅是採取了它，實際上已經身體力行了。
唐望和我曾經長時間討論有一天我能夠這樣做的可能性。他曾說，超然並不自動意味著智慧，但無論如何，它是一種優勢，因為它讓戰士可以暫時停下來重新評估情況，重新考慮立場。然而，為了能夠持續並正確地利用這額外的時刻，他說一個戰士必須不屈不撓地奮鬥一生。
我曾絕望地認為，我永遠不會體驗到那種感覺。據我所知，這是不可能即興生起的。對我來說，思維它的益處，或去推斷出它出現的可能性，都是無用的。
在我認識唐望的那些年裡，我確實體驗到與世界的個人聯繫在逐漸減少；但那是發生在智識的層面上。在我的日常生活中，直到我失去人類形象的那一刻，我都沒有改變。
我與拉葛達推測，失去人類形象的概念指的是，當弟子在訓練過程中達到某個門檻時的一種身體狀況。
儘管如此，對於拉葛達和我來說，奇怪的是，失去人類形象的最終結果，不僅是那種苦心追求的超然感，也是我們那難以達到的回憶任務的完成。
在這種情況下，智識再次只發揮最小的作用。
《老鷹的贈予》pp. 138-139，重譯
La Gorda, upon hearing my report, said that this time for certain I had lost my human form; that I had dropped all my shields, or most of them. She was right. Without knowing how or even realizing what had happened, I found myself in a most unfamiliar state. I felt detached; unbiased.
It did not matter what la Gorda had done to me. It was not that I had forgiven her for her reproachable behavior with me. It was as if there had never been any betrayal. There was no overt or covert rancor left in me for la Gorda, or for anyone else.
What I felt was not a willed indifference, nor negligence to act. Neither was it alienation, nor even the desire to be alone. Rather, it was an alien feeling of aloofness; a capability of immersing myself in the moment, and of having no thoughts whatever about anything else.
People's actions no longer affected me because I had no more expectations of any kind. A strange peace became the ruling force in my life. I felt I had somehow adopted one of the concepts of a warrior's life: detachment.
La Gorda said that I had done more than adopt it: I had actually embodied it.
Don Juan and I had had long discussions on the possibility that someday I would do just that. He had said that detachment did not automatically mean wisdom, but that it was, nonetheless, an advantage because it allowed the warrior to pause momentarily to reassess situations; to reconsider positions. In order to use that extra moment consistently and correctly, however, he said that a warrior had to struggle unyieldingly for a lifetime.
I had despaired that I would never experience that feeling. As far as I could determine, there was no way to improvise it. It had been useless for me to think about its benefits, or to reason out the possibilities of its advent.
During the years I had known don Juan, I certainly experienced a steady lessening of personal ties with the world; but that had taken place on an intellectual plane. In my everyday life, I was unchanged until the moment I lost my human form.
I speculated with la Gorda that the concept of losing the human form refers to a bodily condition that besets the apprentice upon his reaching a certain threshold in the course of training.
Be that as it may, the end result of losing the human form for la Gorda and myself, oddly enough, was not only the sought-after and coveted sense of detachment, but also the fulfillment of our elusive task of remembering.
And again in this case, the intellect played a minimal part.
- SW
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Re: 唐望故事—做夢篇 REVIEW
由 SW » 2023-05-20, 15:41
今天摘的部分，是關於集體做夢或共同做夢。我看是有點難度，除非你和隊友每天都能穩定進入巫士做夢狀態，這樣才可以彼此相約，一起進入做夢，所以才談到約好時間，進而找到彼此後該怎麼做。
（我的經驗大概只有跟人約好傳遠距的宇宙靈氣，不管我是發送方或是接收方，約好起迄時間，事後匯報彼此感受，也是蠻有趣的一件事。）
共同做夢的經驗我沒有，組員當中也只有男女朋友一起進入普通夢，有類似的夢境相，但根據個人闡釋有分歧的夢描述。這個比較不符合以下描述的，從兩人相距「最遠」的地方開始練起。因為同躺一張床上入睡，是「最近」的地方。
關於以上共同夢的描述，可見賽斯資料，於此不贅。以下分享藏傳佛教體系的一個案例，這裡應該比較接近共同做夢，因為兩者均為夢修成就者，當然夢中就有高程度的覺知了：
[color=#800000]有關參與共同夢的夢者所見之差異，丹增嘉措活佛所著《夢的修行》中提到：「以前，烏金巴大師、達絲巴大師和察瓊巴喇嘛三位一同相約，在當天晚上共赴同一剎土。兩位大師因夢修法成就甚高，所見景象別無二致，而察瓊巴喇嘛夢修成就程度一般，他之所見與他兩就略有出入。」（2006/04/20 Journal）
至於這裡則是共同做夢（魯宓翻成集體做夢），不是共同夢，所以卡氏與拉葛達做夢中所見，不會有任何差異[/color]
「唐望故事」做夢篇 REVIEW-33
「你認為我們該從事什麼樣的做夢？」她問。
「有多少種做夢呢？」我問。
「我們可以共同做夢（dreaming together），」她回答，「我的身體告訴我，我們已經做過了。我們曾經一起進入做夢。這對我們來說是家常便飯，就像我們共同看見一樣。」
「但是我們不知道共同做夢的程序是什麼。」我說。
「我們也不知道如何共同看見，但是我們還是看見了，」她說，「我敢肯定，如果我們嘗試，我們就能做到，因為戰士所做的任何事情都沒有步驟。只有個人力量，而現在我們擁有了。
「我們應該從盡可能相隔最遠的兩個不同地方開始做夢。先進入做夢的人要等待對方。一旦我們找到彼此，我們就要勾住手臂（interlock our arms），一起更深入做夢。」
我告訴她，如果我比她早進入做夢，我不知道該如何等她。她自己也無法解釋會碰到的事，但她說等待另一個做夢者，就是約瑟芬娜所說的「抓住」他們。拉葛達曾被約瑟芬娜抓住過兩次。
「約瑟芬娜之所以稱之為『抓住』，因為其中一人必須抓住另一人的手臂。」她解釋道。
然後她示範，藉著我們相互抓住對方手肘下方（按：接近手腕），然後她的左前臂鎖住我的右前臂的過程。
「我們如何在做夢時這樣做呢？」我問。
我個人認為做夢是可以想像到的最私密的狀態之一。
「我不知道怎麼做，但是我會抓住你，」拉葛達說，「我想我的身體知道怎麼做。不過，我們談論得越多，它看起來就越難。」
我們從兩個相距遙遠的地方開始做夢。由於進入做夢是無法事先安排的，我們只能約定躺下來睡覺的時間。我預期到可能要等待拉葛達的這個可能性，帶給我很大的焦慮，所以我無法像往常一樣輕鬆地進入做夢。
經過約十到十五分鐘的輾轉不安後，我終於成功地進入一種我稱之為「靜態守夜」的狀態。
《老鷹的贈予》pp. 155-157，重譯
"What kind of dreaming do you propose we should do?" she asked.
"How many kinds are there?" I asked.
"We could do dreaming together," she replied. "My body tells me that we have done this already. We have gone into dreaming as a team. It'll be a cinch for us- as it was for us to see together."
"But we don't know what the procedure is to do dreaming together," I said.
"We didn't know how to see together and yet we saw," she said. "I'm sure that if we try we can do it, because there are no steps to anything a warrior does. There is only personal power. And right now we have it.
"We should start out dreaming from two different places as far away as possible from each other. The one who goes into dreaming first waits for the other. Once we find each other, we interlock our arms and go deeper in together."
I told her that I had no idea how to wait for her if I went into dreaming ahead of her. She herself could not explain what was involved, but she said that to wait for the other dreamer was what Josefina had described as 'snatching' them. La Gorda had been snatched by Josefina twice.
"The reason Josefina called it snatching was because one of us had to grab the other by the arm," she explained.
She demonstrated then a procedure of interlocking her left forearm with my right forearm by each of us grabbing hold of the area below each other's elbows.
"How can we do that in dreaming?" I asked.
I personally considered dreaming one of the most private states imaginable.
"I don't know how, but I'll grab you," la Gorda said. "I think my body knows how. The more we talk about it, though, the more difficult it seems to be."
We started off our dreaming from two distant locations. We could agree only on the time to lie down since the entrance into dreaming was something impossible to prearrange. The foreseeable possibility that I might have to wait for la Gorda gave me a great deal of anxiety, and I could not enter into dreaming with my customary ease.
After some ten to fifteen minutes of restlessness I finally succeeded in going into a state I call restful vigil.
（我的經驗大概只有跟人約好傳遠距的宇宙靈氣，不管我是發送方或是接收方，約好起迄時間，事後匯報彼此感受，也是蠻有趣的一件事。）
共同做夢的經驗我沒有，組員當中也只有男女朋友一起進入普通夢，有類似的夢境相，但根據個人闡釋有分歧的夢描述。這個比較不符合以下描述的，從兩人相距「最遠」的地方開始練起。因為同躺一張床上入睡，是「最近」的地方。
關於以上共同夢的描述，可見賽斯資料，於此不贅。以下分享藏傳佛教體系的一個案例，這裡應該比較接近共同做夢，因為兩者均為夢修成就者，當然夢中就有高程度的覺知了：
[color=#800000]有關參與共同夢的夢者所見之差異，丹增嘉措活佛所著《夢的修行》中提到：「以前，烏金巴大師、達絲巴大師和察瓊巴喇嘛三位一同相約，在當天晚上共赴同一剎土。兩位大師因夢修法成就甚高，所見景象別無二致，而察瓊巴喇嘛夢修成就程度一般，他之所見與他兩就略有出入。」（2006/04/20 Journal）
至於這裡則是共同做夢（魯宓翻成集體做夢），不是共同夢，所以卡氏與拉葛達做夢中所見，不會有任何差異[/color]
「唐望故事」做夢篇 REVIEW-33
「你認為我們該從事什麼樣的做夢？」她問。
「有多少種做夢呢？」我問。
「我們可以共同做夢（dreaming together），」她回答，「我的身體告訴我，我們已經做過了。我們曾經一起進入做夢。這對我們來說是家常便飯，就像我們共同看見一樣。」
「但是我們不知道共同做夢的程序是什麼。」我說。
「我們也不知道如何共同看見，但是我們還是看見了，」她說，「我敢肯定，如果我們嘗試，我們就能做到，因為戰士所做的任何事情都沒有步驟。只有個人力量，而現在我們擁有了。
「我們應該從盡可能相隔最遠的兩個不同地方開始做夢。先進入做夢的人要等待對方。一旦我們找到彼此，我們就要勾住手臂（interlock our arms），一起更深入做夢。」
我告訴她，如果我比她早進入做夢，我不知道該如何等她。她自己也無法解釋會碰到的事，但她說等待另一個做夢者，就是約瑟芬娜所說的「抓住」他們。拉葛達曾被約瑟芬娜抓住過兩次。
「約瑟芬娜之所以稱之為『抓住』，因為其中一人必須抓住另一人的手臂。」她解釋道。
然後她示範，藉著我們相互抓住對方手肘下方（按：接近手腕），然後她的左前臂鎖住我的右前臂的過程。
「我們如何在做夢時這樣做呢？」我問。
我個人認為做夢是可以想像到的最私密的狀態之一。
「我不知道怎麼做，但是我會抓住你，」拉葛達說，「我想我的身體知道怎麼做。不過，我們談論得越多，它看起來就越難。」
我們從兩個相距遙遠的地方開始做夢。由於進入做夢是無法事先安排的，我們只能約定躺下來睡覺的時間。我預期到可能要等待拉葛達的這個可能性，帶給我很大的焦慮，所以我無法像往常一樣輕鬆地進入做夢。
經過約十到十五分鐘的輾轉不安後，我終於成功地進入一種我稱之為「靜態守夜」的狀態。
《老鷹的贈予》pp. 155-157，重譯
"What kind of dreaming do you propose we should do?" she asked.
"How many kinds are there?" I asked.
"We could do dreaming together," she replied. "My body tells me that we have done this already. We have gone into dreaming as a team. It'll be a cinch for us- as it was for us to see together."
"But we don't know what the procedure is to do dreaming together," I said.
"We didn't know how to see together and yet we saw," she said. "I'm sure that if we try we can do it, because there are no steps to anything a warrior does. There is only personal power. And right now we have it.
"We should start out dreaming from two different places as far away as possible from each other. The one who goes into dreaming first waits for the other. Once we find each other, we interlock our arms and go deeper in together."
I told her that I had no idea how to wait for her if I went into dreaming ahead of her. She herself could not explain what was involved, but she said that to wait for the other dreamer was what Josefina had described as 'snatching' them. La Gorda had been snatched by Josefina twice.
"The reason Josefina called it snatching was because one of us had to grab the other by the arm," she explained.
She demonstrated then a procedure of interlocking her left forearm with my right forearm by each of us grabbing hold of the area below each other's elbows.
"How can we do that in dreaming?" I asked.
I personally considered dreaming one of the most private states imaginable.
"I don't know how, but I'll grab you," la Gorda said. "I think my body knows how. The more we talk about it, though, the more difficult it seems to be."
We started off our dreaming from two distant locations. We could agree only on the time to lie down since the entrance into dreaming was something impossible to prearrange. The foreseeable possibility that I might have to wait for la Gorda gave me a great deal of anxiety, and I could not enter into dreaming with my customary ease.
After some ten to fifteen minutes of restlessness I finally succeeded in going into a state I call restful vigil.
- SW
- 系統管理員
- 文章: 4443
- 註冊時間: 2012-03-05, 16:23
- 來自: 台灣台北
「唐望故事」做夢篇 REVIEW-34
由 SW » 2023-06-03, 16:13
魯宓將以下四種狀態翻為四個階段，當然這應該也是可以的。
第一階段靜態守夜，比較類似明增得三光階段。
第二階段動態守夜，比較類似我們所說的視像，所謂視像，是指一個不動的畫面。這個動態並非是像是動畫，那是第三階段。
第三階段被動目擊，就是有一個跳出視窗，視窗裡有影片在播放。這時的自己比較是在視窗外看著這段影片的發展，有人物，有對話，有情節。
第四階段主動參與，名符其實地自己跳入這個動態影片中，從旁觀者轉成參與者。但是在心態上，做夢者永遠應該保持一個旁觀的心態，如果太入戲，就會掉到普通夢去了。
另外，最後一段唐望難得講到「自利利他」（破除自私自利）。所以可見唐望他們也不是修獨覺的，他們是另外一種形式的大圓滿同修會，尤其一個擁有四區能量的 Nagual，必須要照顧其餘符合傳統方位配置的組員。他們也是有四大方位的，各有其屬性，非常類似五方佛的五種智慧這種。
雖然他們沒有廣大地對其他麻瓜開放傳承教法，但組員彼此還是必須同心協力，更要將這樣的四方配置結構傳承下去，如此歷經了 26 代，也是很不容易。
「唐望故事」做夢篇 REVIEW-34
多年前，當我獲得一定程度的做夢經驗後，我曾問唐望是否有任何已知的步驟是我們所有人共有的。他告訴我，歸根結底，每個做夢者都是不同的。
但在與拉葛達交談後，我發現我們的做夢經驗是如此相似，以致於我大膽地對不同階段進行可能的分類。
「靜態的守夜」（restful vigil，寧靜的守夜）是初步的狀態；在這個狀態下，感官處於休眠，但人仍然保有意識。就我而言，於此狀態，我總是會感知到一片紅色的光；就像是面對太陽緊閉眼皮所看到的光。
做夢的第二種狀態，我稱之為「動態的守夜」（dynamic vigil）。在這種狀態下，紅色的光消散了，就像霧消散一樣，一個人被留下來看著一個場景，某種靜態的畫面。他會看到一個三度空間的影像、某種凍結的事物、風景、街道、房屋，某個人、某張臉，或任何東西。
我稱第三種狀態為「被動的目擊」（passive witnessing）。在其中，做夢者不再是看著一個凍結的世界，而是在觀察；在事件發生時親眼目睹。就好像以視覺與聽覺優先，而使這種做夢狀態成為主要是眼睛與耳朵的事情。
第四種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、去想方設法，充分利用自己〔夢中〕的時間。我稱此狀態為「主動的參與」（dynamic initiative，動態主動性）。
拉葛達提議要等我的事，是與我們「共同做夢」的第二、第三狀態有關。當我進入第二狀態「動態的守夜」時，我會看到唐望與其他一些人的做夢場景（dreaming scene），包括一個肥胖的葛達。
在我還沒來得及考慮我在看什麼之前，我感覺自己手臂被猛力一拉，我意識到「真正的」葛達就在我旁邊。她在我的左邊，用她的左手抓住了我的右前臂。我清楚地感覺她把我的手舉到她的前臂上，這樣我們就抓住了彼此的前臂。
接著，我發現自己處於做夢的第三種狀態「被動的目擊」。〔畫面中〕唐望正在告訴我必須照顧拉葛達，並以最自私的方式照顧她——也就是說，就好像她是我自己一樣。
唐望說，要馴服自私最切實的方法，是透過我們日常生活中的事情；我做任何事情都很有效率，是因為沒人會來煩我，我自己一個人像箭般高飛對我來說不是什麼挑戰。然而，如果給我這個照顧拉葛達的任務，我的獨立效率就會崩潰，為了生存，我就不得不把我這個只為自己的自私考量延伸到拉葛達身上。唐望以最強調的語氣說，只有藉由幫助她，我才能找到完成我真實任務的線索。
《老鷹的贈予》pp. 157-158，重譯
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.
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.
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.
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.
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.
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.
La Gorda's proposition of waiting for me had to do with affecting the second and third states of our dreaming together. When I entered into the second state, dynamic vigil, I saw a dreaming scene of don Juan and various other persons, including a fat Gorda.
Before I even had time to consider what I was viewing, I felt a tremendous pull on my arm and I realized that the 'real' Gorda was by my side. She was to my left and had gripped my right forearm with her left hand. I clearly felt her lifting my hand to her forearm so that we were gripping each other's forearms.
Next, I found myself in the third state of dreaming, passive witnessing. Don Juan was telling me that I had to look after la Gorda and take care of her in a most selfish fashion- that is, as if she were my own self.
Don Juan said that the surest way to harness selfishness was through the daily activities of our lives; that I was efficient in whatever I did because I had no one to bug the devil out of me, and that it was no challenge to me to soar like an arrow by myself. If I were given the task of taking care of la Gorda, however, my independent effectiveness would go to pieces, and in order to survive I would have to extend my selfish concern for myself to include la Gorda. Only through helping her, don Juan was saying in the most emphatic tone, would I find the clues for the fulfillment of my true task.
第一階段靜態守夜，比較類似明增得三光階段。
第二階段動態守夜，比較類似我們所說的視像，所謂視像，是指一個不動的畫面。這個動態並非是像是動畫，那是第三階段。
第三階段被動目擊，就是有一個跳出視窗，視窗裡有影片在播放。這時的自己比較是在視窗外看著這段影片的發展，有人物，有對話，有情節。
第四階段主動參與，名符其實地自己跳入這個動態影片中，從旁觀者轉成參與者。但是在心態上，做夢者永遠應該保持一個旁觀的心態，如果太入戲，就會掉到普通夢去了。
另外，最後一段唐望難得講到「自利利他」（破除自私自利）。所以可見唐望他們也不是修獨覺的，他們是另外一種形式的大圓滿同修會，尤其一個擁有四區能量的 Nagual，必須要照顧其餘符合傳統方位配置的組員。他們也是有四大方位的，各有其屬性，非常類似五方佛的五種智慧這種。
雖然他們沒有廣大地對其他麻瓜開放傳承教法，但組員彼此還是必須同心協力，更要將這樣的四方配置結構傳承下去，如此歷經了 26 代，也是很不容易。
「唐望故事」做夢篇 REVIEW-34
多年前，當我獲得一定程度的做夢經驗後，我曾問唐望是否有任何已知的步驟是我們所有人共有的。他告訴我，歸根結底，每個做夢者都是不同的。
但在與拉葛達交談後，我發現我們的做夢經驗是如此相似，以致於我大膽地對不同階段進行可能的分類。
「靜態的守夜」（restful vigil，寧靜的守夜）是初步的狀態；在這個狀態下，感官處於休眠，但人仍然保有意識。就我而言，於此狀態，我總是會感知到一片紅色的光；就像是面對太陽緊閉眼皮所看到的光。
做夢的第二種狀態，我稱之為「動態的守夜」（dynamic vigil）。在這種狀態下，紅色的光消散了，就像霧消散一樣，一個人被留下來看著一個場景，某種靜態的畫面。他會看到一個三度空間的影像、某種凍結的事物、風景、街道、房屋，某個人、某張臉，或任何東西。
我稱第三種狀態為「被動的目擊」（passive witnessing）。在其中，做夢者不再是看著一個凍結的世界，而是在觀察；在事件發生時親眼目睹。就好像以視覺與聽覺優先，而使這種做夢狀態成為主要是眼睛與耳朵的事情。
第四種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、去想方設法，充分利用自己〔夢中〕的時間。我稱此狀態為「主動的參與」（dynamic initiative，動態主動性）。
拉葛達提議要等我的事，是與我們「共同做夢」的第二、第三狀態有關。當我進入第二狀態「動態的守夜」時，我會看到唐望與其他一些人的做夢場景（dreaming scene），包括一個肥胖的葛達。
在我還沒來得及考慮我在看什麼之前，我感覺自己手臂被猛力一拉，我意識到「真正的」葛達就在我旁邊。她在我的左邊，用她的左手抓住了我的右前臂。我清楚地感覺她把我的手舉到她的前臂上，這樣我們就抓住了彼此的前臂。
接著，我發現自己處於做夢的第三種狀態「被動的目擊」。〔畫面中〕唐望正在告訴我必須照顧拉葛達，並以最自私的方式照顧她——也就是說，就好像她是我自己一樣。
唐望說，要馴服自私最切實的方法，是透過我們日常生活中的事情；我做任何事情都很有效率，是因為沒人會來煩我，我自己一個人像箭般高飛對我來說不是什麼挑戰。然而，如果給我這個照顧拉葛達的任務，我的獨立效率就會崩潰，為了生存，我就不得不把我這個只為自己的自私考量延伸到拉葛達身上。唐望以最強調的語氣說，只有藉由幫助她，我才能找到完成我真實任務的線索。
《老鷹的贈予》pp. 157-158，重譯
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.
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.
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.
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.
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.
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.
La Gorda's proposition of waiting for me had to do with affecting the second and third states of our dreaming together. When I entered into the second state, dynamic vigil, I saw a dreaming scene of don Juan and various other persons, including a fat Gorda.
Before I even had time to consider what I was viewing, I felt a tremendous pull on my arm and I realized that the 'real' Gorda was by my side. She was to my left and had gripped my right forearm with her left hand. I clearly felt her lifting my hand to her forearm so that we were gripping each other's forearms.
Next, I found myself in the third state of dreaming, passive witnessing. Don Juan was telling me that I had to look after la Gorda and take care of her in a most selfish fashion- that is, as if she were my own self.
Don Juan said that the surest way to harness selfishness was through the daily activities of our lives; that I was efficient in whatever I did because I had no one to bug the devil out of me, and that it was no challenge to me to soar like an arrow by myself. If I were given the task of taking care of la Gorda, however, my independent effectiveness would go to pieces, and in order to survive I would have to extend my selfish concern for myself to include la Gorda. Only through helping her, don Juan was saying in the most emphatic tone, would I find the clues for the fulfillment of my true task.
- SW
- 系統管理員
- 文章: 4443
- 註冊時間: 2012-03-05, 16:23
- 來自: 台灣台北
「唐望故事」做夢篇 REVIEW-35
由 SW » 2023-06-24, 16:41
這篇內容描述卡氏與拉葛達共同做夢的過程。可見他會在之前描述的幾個做夢階段跳來跳去，這也是為何他沒有用階段而是用狀態來稱呼。
清明夢者練習到後來，也有可能是先出現一個夢的視窗，然後自己看著它，也許是動態也許是靜態，但多半當自己要投入進去時應該會是動態的，就像是一個電視節目，裡面是動態的，然後你選擇整個做夢身體參與進去，而不是在電視外看著這個節目。
後面卡氏還會講到多重畫面可以選一進入，就好像你同時有很多跳出視窗，但你擇定其一進入，就會有身歷其境的感受。但在心境上，始終保持一個旁觀者的角色，可能跟戴上 VR 眼鏡差不多。
「唐望故事」做夢篇 REVIEW-35
我發覺我可以同時有兩種不同的感覺：我可以進入做夢場景（dreaming scene）中，感覺自己正在找回久違的情感；或者我也可以用目前生活的心境來目睹這一幕。當我置身於做夢場景時，我感到安全和受到保護；當我以目前的心境來目睹時，我感到失落、沒安全感和痛苦。我不喜歡目前的心境，於是我就投入我的做夢場景中。
我完全沉浸於做夢場景中，以致於我忘了自己是一個做夢者。臂上突然傳來一陣壓力，讓我想起自己正在做夢。我感覺拉葛達在我身邊，但我沒有看到她。
她只是以一種觸感，在我前臂上的觸覺。我把注意力集中在它上面，它感覺像一種實在的抓握，然後拉葛達整個人便實體化了，彷彿她是照相底片重疊造成的，就像電影中的特效一樣。做夢場景淡出了，取而代之的是拉葛達和我手臂互勾看著對方。
我們聯合一起，再次將我們的注意力集中在我們剛才目睹的做夢場景上。在那一刻，我毫無疑問地知道我們兩個都在看著同樣的畫面。
現在唐望正在對拉葛達說話，但是我聽不見他的聲音。我的注意力在做夢的第三種狀態（被動目擊）和第二種狀態（動態守夜）之間來回拉扯。有一瞬間我是與唐望、胖葛達，以及其他十六個人在一起，然後下一瞬間我又是和現在的葛達一起觀看一個凍結的場景〔畫面〕。
然後我身體裏一陣劇烈震動，把我帶到另一層次的注意力中。我感覺像是乾木頭破裂似的。雖然是輕微的爆裂，但聽起來更像是扳動指關節很大的喀喀聲。我發現自己處在做夢的第一種狀態「靜態的守夜」。我睡著了，但是又完全能覺察。我本想盡可能一直待在這個平靜的階段，但又一次的震動讓我立刻醒來，我才突然意識到剛才是和拉葛達「共同做夢」。
《老鷹的贈予》pp. 159-161，重譯
I became aware that I could have two different feelings at the same time. I could either go into the dreaming scene and feel that I was recovering a long-lost sentiment, or I could witness the scene with the mood that was current in my life. When I plunged into the dreaming scene I felt secure and protected. When I witnessed it with my current mood I felt lost, insecure, and anguished. I did not like my current mood, so I plunged into my dreaming scene.
I had become so thoroughly immersed in the dreaming scene that I had forgotten I was a dreamer. A sudden pressure on my arm reminded me that I was dreaming. I felt la Gorda's presence next to me, but without seeing her.
She was there only as a touch; a tactile sensation on my forearm. I focused my attention on it. It felt like a solid grip on me, and then la Gorda as a whole person materialized; as if she were made of superimposed frames of photographic film. It was like trick photography in a movie. The dreaming scene dissolved. Instead, la Gorda and I were looking at each other with our forearms interlocked.
In unison, we again focused our attention on the dreaming scene we had been witnessing. At that moment I knew beyond the shadow of a doubt that both of us had been viewing the same thing.
Now don Juan was saying something to la Gorda, but I could not hear him. My attention was being pulled back and forth between the third state of dreaming, passive witnessing, and the second, dynamic vigil. I was for a moment with don Juan, a fat Gorda, and sixteen other people, and the next moment I was with the current Gorda watching a frozen scene.
Then a drastic jolt in my body brought me to still another level of attention. I felt something like the cracking of a dry piece of wood. It was a minor explosion, yet it sounded more like an extraordinarily loud cracking of knuckles. I found myself in the first state of dreaming, restful vigil. I was asleep and yet thoroughly aware. I wanted to stay for as long as I could in that peaceful stage, but another jolt made me wake up instantly. I had suddenly realized that la Gorda and I had dreamed together.
清明夢者練習到後來，也有可能是先出現一個夢的視窗，然後自己看著它，也許是動態也許是靜態，但多半當自己要投入進去時應該會是動態的，就像是一個電視節目，裡面是動態的，然後你選擇整個做夢身體參與進去，而不是在電視外看著這個節目。
後面卡氏還會講到多重畫面可以選一進入，就好像你同時有很多跳出視窗，但你擇定其一進入，就會有身歷其境的感受。但在心境上，始終保持一個旁觀者的角色，可能跟戴上 VR 眼鏡差不多。
「唐望故事」做夢篇 REVIEW-35
我發覺我可以同時有兩種不同的感覺：我可以進入做夢場景（dreaming scene）中，感覺自己正在找回久違的情感；或者我也可以用目前生活的心境來目睹這一幕。當我置身於做夢場景時，我感到安全和受到保護；當我以目前的心境來目睹時，我感到失落、沒安全感和痛苦。我不喜歡目前的心境，於是我就投入我的做夢場景中。
我完全沉浸於做夢場景中，以致於我忘了自己是一個做夢者。臂上突然傳來一陣壓力，讓我想起自己正在做夢。我感覺拉葛達在我身邊，但我沒有看到她。
她只是以一種觸感，在我前臂上的觸覺。我把注意力集中在它上面，它感覺像一種實在的抓握，然後拉葛達整個人便實體化了，彷彿她是照相底片重疊造成的，就像電影中的特效一樣。做夢場景淡出了，取而代之的是拉葛達和我手臂互勾看著對方。
我們聯合一起，再次將我們的注意力集中在我們剛才目睹的做夢場景上。在那一刻，我毫無疑問地知道我們兩個都在看著同樣的畫面。
現在唐望正在對拉葛達說話，但是我聽不見他的聲音。我的注意力在做夢的第三種狀態（被動目擊）和第二種狀態（動態守夜）之間來回拉扯。有一瞬間我是與唐望、胖葛達，以及其他十六個人在一起，然後下一瞬間我又是和現在的葛達一起觀看一個凍結的場景〔畫面〕。
然後我身體裏一陣劇烈震動，把我帶到另一層次的注意力中。我感覺像是乾木頭破裂似的。雖然是輕微的爆裂，但聽起來更像是扳動指關節很大的喀喀聲。我發現自己處在做夢的第一種狀態「靜態的守夜」。我睡著了，但是又完全能覺察。我本想盡可能一直待在這個平靜的階段，但又一次的震動讓我立刻醒來，我才突然意識到剛才是和拉葛達「共同做夢」。
《老鷹的贈予》pp. 159-161，重譯
I became aware that I could have two different feelings at the same time. I could either go into the dreaming scene and feel that I was recovering a long-lost sentiment, or I could witness the scene with the mood that was current in my life. When I plunged into the dreaming scene I felt secure and protected. When I witnessed it with my current mood I felt lost, insecure, and anguished. I did not like my current mood, so I plunged into my dreaming scene.
I had become so thoroughly immersed in the dreaming scene that I had forgotten I was a dreamer. A sudden pressure on my arm reminded me that I was dreaming. I felt la Gorda's presence next to me, but without seeing her.
She was there only as a touch; a tactile sensation on my forearm. I focused my attention on it. It felt like a solid grip on me, and then la Gorda as a whole person materialized; as if she were made of superimposed frames of photographic film. It was like trick photography in a movie. The dreaming scene dissolved. Instead, la Gorda and I were looking at each other with our forearms interlocked.
In unison, we again focused our attention on the dreaming scene we had been witnessing. At that moment I knew beyond the shadow of a doubt that both of us had been viewing the same thing.
Now don Juan was saying something to la Gorda, but I could not hear him. My attention was being pulled back and forth between the third state of dreaming, passive witnessing, and the second, dynamic vigil. I was for a moment with don Juan, a fat Gorda, and sixteen other people, and the next moment I was with the current Gorda watching a frozen scene.
Then a drastic jolt in my body brought me to still another level of attention. I felt something like the cracking of a dry piece of wood. It was a minor explosion, yet it sounded more like an extraordinarily loud cracking of knuckles. I found myself in the first state of dreaming, restful vigil. I was asleep and yet thoroughly aware. I wanted to stay for as long as I could in that peaceful stage, but another jolt made me wake up instantly. I had suddenly realized that la Gorda and I had dreamed together.
- SW
- 系統管理員
- 文章: 4443
- 註冊時間: 2012-03-05, 16:23
- 來自: 台灣台北
「唐望故事」做夢篇 REVIEW-36
由 SW » 2023-07-08, 16:57
共同做夢確實不大容易，也不過只是一種經驗，不需要一直去追求一種經驗。
倒是下段提到將從醒時入睡殘存的意識轉為道用，轉為做夢注意力，這點倒是跟南開師所教導的夜修法頗為一致：睡前觀心間阿，維持一種最低限度的專注力，並將這種專注力帶入睡夢。至於其他夢瑜伽，或可觀本尊於心間，或者觀藏文阿字於心間，都是同樣道理。
另外眼睛的看式，改以寬闊的視野、不對焦於任何東西上，我想熟悉寧瑪大圓滿禪修的人，都知道在講什麼。
「唐望故事」做夢篇 REVIEW-36
隔天，我們安排了另一次「共同做夢」。她從她的臥室開始，而我從我的書房，但什麼也沒發生。僅僅試圖進入做夢，我們就已經精疲力盡。在那之後的幾週，我們試著達到第一次執行的效果，但沒有成功。隨著每一次的失敗，我們就變得更加絕望和貪心。
面對這樣的絕境，我決定暫時擱置我們的「共同做夢」，仔細審視做夢的過程，分析它的觀念與步驟。
拉葛達起先並不同意我。對她而言，回顧我們對做夢的瞭解，是屈服於絕望和貪心的另一種方式。即使我們沒有成功，她也想要繼續嘗試。經過我的堅持，她最終出於失落感而接受了我的觀點。
一天晚上，我們坐下來，盡可能地隨興，開始討論我們對做夢的瞭解。很快我們就發現，唐望曾經特別強調某些核心議題。
首先是行動本身。它似乎始於一種獨特的覺知狀態，那是藉由將睡著後殘留的意識集中於自己夢中元素或特徵上而達成的。
這個殘留的意識，唐望稱之為第二注意力，是透過一些「不做」的練習來帶入行動或被駕馭。我們認為對做夢的最重要輔助，是一種內在寂靜（mental quietness）的狀態，唐望稱之為「停止內在對話』或「自言自語的不做」。
為了教我如何掌握它，他常常讓我走上好幾英里，目光不對焦地集中於地平線上，以便強調周邊視覺（peripheral view）。他的方法在兩方面是有效的：經過多年的嘗試，它讓我停止了內在對話，並訓練了我的注意力。藉由強迫我專注於周邊視覺，唐望增強了我長時間專注於單一行動的能力。
後來，當我成功控制住自己的注意力，能花好幾個小時來做一件事也不會分心散亂——這是我以前從來無法做到的，他告訴我，進入做夢最好的方法，就是專注於腹部上面胸骨頂這裡；他說，做夢所需的注意力就源於該處。
在做夢中移動與搜尋所需的能量，則是來自肚臍以下一兩吋的地方。他稱這種能量為意志（will），或選擇、聚合的力量。
對於女性來說，做夢的注意力與能量都源自子宮。
《老鷹的贈予》pp. 163-165，重譯
The next day we arranged a time for another session of dreaming together. She started from her bedroom and I from my study, but nothing happened. We became exhausted merely trying to enter into dreaming. For weeks after that we tried to achieve again the effectiveness of our first performance, but without any success. With every failure we became more desperate and greedy.
In the face of our impasse, 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.
La Gorda did not agree with me at first. For her, the idea of reviewing what we knew about dreaming was another way of succumbing to despair and greed. She preferred to keep on trying even if we did not succeed. I persisted and she finally accepted my point of view out of the sheer sense of being lost.
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.
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.
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.
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.
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.
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.
In a woman both the attention and the energy for dreaming originate from the womb.
倒是下段提到將從醒時入睡殘存的意識轉為道用，轉為做夢注意力，這點倒是跟南開師所教導的夜修法頗為一致：睡前觀心間阿，維持一種最低限度的專注力，並將這種專注力帶入睡夢。至於其他夢瑜伽，或可觀本尊於心間，或者觀藏文阿字於心間，都是同樣道理。
另外眼睛的看式，改以寬闊的視野、不對焦於任何東西上，我想熟悉寧瑪大圓滿禪修的人，都知道在講什麼。
「唐望故事」做夢篇 REVIEW-36
隔天，我們安排了另一次「共同做夢」。她從她的臥室開始，而我從我的書房，但什麼也沒發生。僅僅試圖進入做夢，我們就已經精疲力盡。在那之後的幾週，我們試著達到第一次執行的效果，但沒有成功。隨著每一次的失敗，我們就變得更加絕望和貪心。
面對這樣的絕境，我決定暫時擱置我們的「共同做夢」，仔細審視做夢的過程，分析它的觀念與步驟。
拉葛達起先並不同意我。對她而言，回顧我們對做夢的瞭解，是屈服於絕望和貪心的另一種方式。即使我們沒有成功，她也想要繼續嘗試。經過我的堅持，她最終出於失落感而接受了我的觀點。
一天晚上，我們坐下來，盡可能地隨興，開始討論我們對做夢的瞭解。很快我們就發現，唐望曾經特別強調某些核心議題。
首先是行動本身。它似乎始於一種獨特的覺知狀態，那是藉由將睡著後殘留的意識集中於自己夢中元素或特徵上而達成的。
這個殘留的意識，唐望稱之為第二注意力，是透過一些「不做」的練習來帶入行動或被駕馭。我們認為對做夢的最重要輔助，是一種內在寂靜（mental quietness）的狀態，唐望稱之為「停止內在對話』或「自言自語的不做」。
為了教我如何掌握它，他常常讓我走上好幾英里，目光不對焦地集中於地平線上，以便強調周邊視覺（peripheral view）。他的方法在兩方面是有效的：經過多年的嘗試，它讓我停止了內在對話，並訓練了我的注意力。藉由強迫我專注於周邊視覺，唐望增強了我長時間專注於單一行動的能力。
後來，當我成功控制住自己的注意力，能花好幾個小時來做一件事也不會分心散亂——這是我以前從來無法做到的，他告訴我，進入做夢最好的方法，就是專注於腹部上面胸骨頂這裡；他說，做夢所需的注意力就源於該處。
在做夢中移動與搜尋所需的能量，則是來自肚臍以下一兩吋的地方。他稱這種能量為意志（will），或選擇、聚合的力量。
對於女性來說，做夢的注意力與能量都源自子宮。
《老鷹的贈予》pp. 163-165，重譯
The next day we arranged a time for another session of dreaming together. She started from her bedroom and I from my study, but nothing happened. We became exhausted merely trying to enter into dreaming. For weeks after that we tried to achieve again the effectiveness of our first performance, but without any success. With every failure we became more desperate and greedy.
In the face of our impasse, 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.
La Gorda did not agree with me at first. For her, the idea of reviewing what we knew about dreaming was another way of succumbing to despair and greed. She preferred to keep on trying even if we did not succeed. I persisted and she finally accepted my point of view out of the sheer sense of being lost.
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.
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.
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.
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.
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.
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.
In a woman both the attention and the energy for dreaming originate from the womb.
- SW
- 系統管理員
- 文章: 4443
- 註冊時間: 2012-03-05, 16:23
- 來自: 台灣台北
「唐望故事」做夢篇 REVIEW-37
由 SW » 2023-07-22, 16:37
以下這篇有兩個重點。第一個，女生想要做夢，可以將注意力放在自己子宮也就是腹部區域。我早期入睡時都是兩手放在肚子上（稍微偏下一點），也許有幫助吧，我也不確定。
第二個，平日保持注意力的集中，也就是所謂的「保持覺知」。最近看過一則某藏族老師多丹活佛（阿知仁波切心子，對外稱「道樂老師」）的影片，他說保持覺知就是一直保持這種清晰明了讓覺知力提高，保持有造作的成分，行者應該趨往自然。初學者必須透過造作慢慢習慣，當造作成分慢慢減少，覺知越來越提高，就稱保任覺知。再繼續練下去，就叫任運自成，這時一點造作的成分都沒有。
之所以練習「不做」可以提高注意力，這種不做是針對單一習慣而不做，並非在大圓滿文本中所稱的那種全面性的不造作（不作）。例如我們一直都習慣往前走，所以注意力容易渙散，故下文中帕布力圖製作了一種裝置，輔助自己可以不往前走，這就是往前走的「不做」。還一個例子之前提過，用手指寫字取代用筆寫字，也是一種用筆寫字的「不做」。
「唐望故事」做夢篇 REVIEW-37
「女人的做夢必須來自她的子宮，因為那是她的中心，」拉葛達說，「為了讓我開始或停止做夢，我要做的就是把將注意力放在我的子宮上。我學會感覺它的內部。我看到紅光的一瞬間，接著我就去了。」
「妳需要多長時間才看見那個紅光？」我問。
「幾秒鐘。當我的注意力放在我的子宮上時，我就已經進入做夢了，」她繼續說，「我從不費力，從來不會。女人就是這樣。對女人來說，最困難的部分就是學會如何開始。我花了兩年才藉由集中注意力在我的子宮上而停止內在對話。也許這就是為什麼女人總是需要別人來刺激她。
「Nagual望‧馬特斯常常把冰冷、潮濕的河卵石放在我的腹部上，讓我感覺那個區域。或者他會在上面放一個重物；我有一個鉛塊就是他給我的。他會讓我閉上眼睛，把注意力集中在重物所在的地方。我每次都會睡著，但他不會介意。
「只要把注意力放在子宮上，做什麼並不重要。最後我學會專注在那個地方，不用擺上任何東西。有一天，我完全靠自己進入了做夢。
「我感覺著我的腹部，就在Nagual多次放置重物的地方，突然我像往常一樣睡著了，只不過這次有什麼東西把我直接拉進我的子宮。我看見紅色的光芒，然後我做了一個最美麗的夢。但當我試圖告訴Nagual時，我知道這不是一個普通夢，但又沒有辦法告訴他這個夢是什麼，我只是覺得非常快樂與強而有力。他說那就是做夢。
「從那以後，他就不再放重物在我身上了。他讓我去做夢而不干涉。他時不時地要我告訴他情況如何，然後他會給我些指點。做夢的引導方式就應該是這樣進行。」
拉葛達說，唐望告訴她，任何事情都可以當成一項「不做」來幫助做夢，只要它能迫使注意力保持固定。例如，他要她和所有其他弟子凝視樹葉和岩石，並鼓勵帕布力圖製作自己的「不做」裝置。
帕布力圖從倒退走路的「不做」開始。他在移動時會短暫地瞥視身體兩側，來引導自己的方向，並避開路上的障礙。我提供他使用倒後鏡的想法，而他將其擴展為一個木製頭盔的結構，帶有一個附件，可以固定兩個小鏡子，距離他的臉約六吋、低於他的視高兩吋。這兩面鏡子不會妨礙他的前方視野，而且由於設置的橫向角度，覆蓋及到了身後的整個範圍。帕布力圖吹噓自己擁有這世界360度的周邊視野。在這件神器的幫助下，帕布力圖可以倒退行走多遠、多久都沒問題。
《老鷹的贈予》pp. 165-166，重譯
"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."
"How long does it take you to get to see that reddish glow?" I asked.
"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.
"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.
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.
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.
"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."
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, and encouraged Pablito to construct his own not-doing device.
Pablito started off with the not-doing of walking backwards. He would move by taking short glances to his sides in order to direct his path and to avoid obstacles on the way. I gave him the idea of using a rearview mirror and he expanded it into the construction of a wooden helmet with an attachment that held two small mirrors, about six inches away from his face and two inches below his eye level. The two mirrors did not interfere with his frontal view, and due to the lateral angle at which they were set, they covered the whole range behind him. Pablito boasted that he had a 360-degree peripheral view of the world. Aided by this artifact, Pablito could walk backwards for any distance, or any length of time.
第二個，平日保持注意力的集中，也就是所謂的「保持覺知」。最近看過一則某藏族老師多丹活佛（阿知仁波切心子，對外稱「道樂老師」）的影片，他說保持覺知就是一直保持這種清晰明了讓覺知力提高，保持有造作的成分，行者應該趨往自然。初學者必須透過造作慢慢習慣，當造作成分慢慢減少，覺知越來越提高，就稱保任覺知。再繼續練下去，就叫任運自成，這時一點造作的成分都沒有。
之所以練習「不做」可以提高注意力，這種不做是針對單一習慣而不做，並非在大圓滿文本中所稱的那種全面性的不造作（不作）。例如我們一直都習慣往前走，所以注意力容易渙散，故下文中帕布力圖製作了一種裝置，輔助自己可以不往前走，這就是往前走的「不做」。還一個例子之前提過，用手指寫字取代用筆寫字，也是一種用筆寫字的「不做」。
「唐望故事」做夢篇 REVIEW-37
「女人的做夢必須來自她的子宮，因為那是她的中心，」拉葛達說，「為了讓我開始或停止做夢，我要做的就是把將注意力放在我的子宮上。我學會感覺它的內部。我看到紅光的一瞬間，接著我就去了。」
「妳需要多長時間才看見那個紅光？」我問。
「幾秒鐘。當我的注意力放在我的子宮上時，我就已經進入做夢了，」她繼續說，「我從不費力，從來不會。女人就是這樣。對女人來說，最困難的部分就是學會如何開始。我花了兩年才藉由集中注意力在我的子宮上而停止內在對話。也許這就是為什麼女人總是需要別人來刺激她。
「Nagual望‧馬特斯常常把冰冷、潮濕的河卵石放在我的腹部上，讓我感覺那個區域。或者他會在上面放一個重物；我有一個鉛塊就是他給我的。他會讓我閉上眼睛，把注意力集中在重物所在的地方。我每次都會睡著，但他不會介意。
「只要把注意力放在子宮上，做什麼並不重要。最後我學會專注在那個地方，不用擺上任何東西。有一天，我完全靠自己進入了做夢。
「我感覺著我的腹部，就在Nagual多次放置重物的地方，突然我像往常一樣睡著了，只不過這次有什麼東西把我直接拉進我的子宮。我看見紅色的光芒，然後我做了一個最美麗的夢。但當我試圖告訴Nagual時，我知道這不是一個普通夢，但又沒有辦法告訴他這個夢是什麼，我只是覺得非常快樂與強而有力。他說那就是做夢。
「從那以後，他就不再放重物在我身上了。他讓我去做夢而不干涉。他時不時地要我告訴他情況如何，然後他會給我些指點。做夢的引導方式就應該是這樣進行。」
拉葛達說，唐望告訴她，任何事情都可以當成一項「不做」來幫助做夢，只要它能迫使注意力保持固定。例如，他要她和所有其他弟子凝視樹葉和岩石，並鼓勵帕布力圖製作自己的「不做」裝置。
帕布力圖從倒退走路的「不做」開始。他在移動時會短暫地瞥視身體兩側，來引導自己的方向，並避開路上的障礙。我提供他使用倒後鏡的想法，而他將其擴展為一個木製頭盔的結構，帶有一個附件，可以固定兩個小鏡子，距離他的臉約六吋、低於他的視高兩吋。這兩面鏡子不會妨礙他的前方視野，而且由於設置的橫向角度，覆蓋及到了身後的整個範圍。帕布力圖吹噓自己擁有這世界360度的周邊視野。在這件神器的幫助下，帕布力圖可以倒退行走多遠、多久都沒問題。
《老鷹的贈予》pp. 165-166，重譯
"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."
"How long does it take you to get to see that reddish glow?" I asked.
"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.
"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.
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.
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.
"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."
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, and encouraged Pablito to construct his own not-doing device.
Pablito started off with the not-doing of walking backwards. He would move by taking short glances to his sides in order to direct his path and to avoid obstacles on the way. I gave him the idea of using a rearview mirror and he expanded it into the construction of a wooden helmet with an attachment that held two small mirrors, about six inches away from his face and two inches below his eye level. The two mirrors did not interfere with his frontal view, and due to the lateral angle at which they were set, they covered the whole range behind him. Pablito boasted that he had a 360-degree peripheral view of the world. Aided by this artifact, Pablito could walk backwards for any distance, or any length of time.
- SW
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「唐望故事」做夢篇 REVIEW-38
由 SW » 2023-08-05, 17:28
這篇有兩個主題，一個是做夢的時間。時間選擇在大家睡覺的時候，當然是這樣，因為你也是這時間睡覺的啊，就沒啥好說的，唐望說明原因主要是大多數人都進入睡眠，因此他人第一注意力的影響降至最低。
這要特別說明一下，唐望曾警告不要攝影自己睡覺，當有一個觀察者或觀察的力量（第一注意力）看著你睡覺，你就會被牽制住，（量子力學裡也有所謂的「觀察者效應」：觀察一個系統的行為不可避免地會改變其狀態。）。這點值得我們省思，因此身邊有伴還時不時醒來，可能也是一種干擾。
另一個重點，就是必須先在做夢中恢復醒時意識。我發覺許多成員的清明夢，真的還沒有到達醒時意識的程度，這意思是說跟醒著時一模一樣的思考判斷，而且知道自己的身體在床上睡覺。總是要先有醒時意識的基礎，才能談到在做夢當中提升至其他狀態。
至於將肉體轉換成做夢體，難度太高，不予討稐。
「唐望故事」做夢篇 REVIEW-38
另一個很重要的課題是做夢的時間。唐望告訴我們，深夜或清晨是迄今為止最好的時間。他喜歡這些時間的原因是他所謂的巫士知識的實際應用。
他說，既然一個人必須在社會環境中做夢，就必須尋求最佳的獨處和不受干擾的情況。他所指的干擾與人們的注意力有關，而不是他們的的實際存在。
對唐望來說，逃離世界並躲藏起來是沒有意義的，因為即使一個人獨自在一個與世隔絕、荒涼的地方，人類的干擾也無處不在，因為他們第一注意力的定著無法被關閉。只有在當地大多數人都在睡覺的時候，才能擺脫部分這種定著一段很短的時間。就是在那段時間中，我們周圍人們的第一注意力處於休眠狀態。
這點引發他對於第二注意力的描述。唐望向我們解釋說，一個人在做夢開始時需要的注意力，必須強迫它專注在夢中任何既定事物（any given item）上。唯有使我們的注意力固定不動（immobilizing），才能把普通夢變成做夢。
而且，他還解釋說，在做夢時，我們必須使用與日常生活中相同的注意力機制。我們的第一注意力被教導要以強大的力量專注在這世界的事物上，以便將非定形的、混亂的感知範圍轉變為條理有序的意識世界（world of awareness）。
唐望也告訴我們，第二注意力具有召喚者的作用，可以召喚機會。使用得越多，得到所希望的結果的可能性就越大。但這也是一般注意力的功能；此一功能在我們日常生活中被視為理所當然，所以變得很難覺察。如果我們遇到一次偶發的事件，我們會說是意外或巧合，而不認為是我們的注意力引發該事件的。
唐望對第二注意力的討論為另一個重要課題奠定了基礎，那就是做夢體（dreaming body）。唐望給了拉葛達一個任務，讓她把第二注意力盡可能穩定地固定在做夢中飛行的感覺上，作為引導她達到目標的一種方法。
「你是怎麼在做夢中學會飛行的？」我問她，「有人教妳嗎？」
「Nagual望‧馬特斯在現實中教我，」她回答，「而在做夢中，有一個我從未見過的人教我。那只是一個聲音告訴我該如何做。Nagual給我在做夢中學習飛行的任務，而那個聲音教我如何做。然後我花了很多年的時間教會自己從可觸摸的正常身體轉換成做夢體。」
《老鷹的贈予》pp. 167-168 重譯
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.
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.
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.
This led to his description of the second attention. Don Juan explained to us that the attention one needs in the beginning of dreaming has to be forcibly made to stay on any given item in a dream. Only through immobilizing our attention can one turn an ordinary dream into dreaming.
He explained, furthermore, that in dreaming one has to use the same mechanisms of attention as in everyday life; that our first attention had been taught to focus on the items of the world with great force in order to turn the amorphous and chaotic realm of perception into the orderly world of awareness.
Don Juan also told us that the second attention served the function of a beckoner; a caller of chances. The more it is exercised, the greater the possibility of getting the desired result. But that was also the function of attention in general; a function so taken for granted in our daily life that it has become unnoticeable. If we encounter a fortuitous occurrence, we talk about it in terms of accident or coincidence, rather than in terms of our attention having beckoned the event.
Don Juan's discussion of the second attention prepared the ground for another key topic; the dreaming body. As a means of guiding la Gorda to it, don Juan gave her the task of immobilizing her second attention as steadily as she could on the components of the feeling of flying in dreaming.
"How did you learn to fly in dreaming?" I asked her. "Did someone teach you?"
"The Nagual Juan Matus taught me on this earth," she replied. "And in dreaming, someone I could never see taught me. It was only a voice telling me what to do. The Nagual gave me the task of learning to fly in dreaming, and the voice taught me how to do it. Then it took me years to teach myself to shift from my regular body, the one you can touch, to my dreaming body."
這要特別說明一下，唐望曾警告不要攝影自己睡覺，當有一個觀察者或觀察的力量（第一注意力）看著你睡覺，你就會被牽制住，（量子力學裡也有所謂的「觀察者效應」：觀察一個系統的行為不可避免地會改變其狀態。）。這點值得我們省思，因此身邊有伴還時不時醒來，可能也是一種干擾。
另一個重點，就是必須先在做夢中恢復醒時意識。我發覺許多成員的清明夢，真的還沒有到達醒時意識的程度，這意思是說跟醒著時一模一樣的思考判斷，而且知道自己的身體在床上睡覺。總是要先有醒時意識的基礎，才能談到在做夢當中提升至其他狀態。
至於將肉體轉換成做夢體，難度太高，不予討稐。
「唐望故事」做夢篇 REVIEW-38
另一個很重要的課題是做夢的時間。唐望告訴我們，深夜或清晨是迄今為止最好的時間。他喜歡這些時間的原因是他所謂的巫士知識的實際應用。
他說，既然一個人必須在社會環境中做夢，就必須尋求最佳的獨處和不受干擾的情況。他所指的干擾與人們的注意力有關，而不是他們的的實際存在。
對唐望來說，逃離世界並躲藏起來是沒有意義的，因為即使一個人獨自在一個與世隔絕、荒涼的地方，人類的干擾也無處不在，因為他們第一注意力的定著無法被關閉。只有在當地大多數人都在睡覺的時候，才能擺脫部分這種定著一段很短的時間。就是在那段時間中，我們周圍人們的第一注意力處於休眠狀態。
這點引發他對於第二注意力的描述。唐望向我們解釋說，一個人在做夢開始時需要的注意力，必須強迫它專注在夢中任何既定事物（any given item）上。唯有使我們的注意力固定不動（immobilizing），才能把普通夢變成做夢。
而且，他還解釋說，在做夢時，我們必須使用與日常生活中相同的注意力機制。我們的第一注意力被教導要以強大的力量專注在這世界的事物上，以便將非定形的、混亂的感知範圍轉變為條理有序的意識世界（world of awareness）。
唐望也告訴我們，第二注意力具有召喚者的作用，可以召喚機會。使用得越多，得到所希望的結果的可能性就越大。但這也是一般注意力的功能；此一功能在我們日常生活中被視為理所當然，所以變得很難覺察。如果我們遇到一次偶發的事件，我們會說是意外或巧合，而不認為是我們的注意力引發該事件的。
唐望對第二注意力的討論為另一個重要課題奠定了基礎，那就是做夢體（dreaming body）。唐望給了拉葛達一個任務，讓她把第二注意力盡可能穩定地固定在做夢中飛行的感覺上，作為引導她達到目標的一種方法。
「你是怎麼在做夢中學會飛行的？」我問她，「有人教妳嗎？」
「Nagual望‧馬特斯在現實中教我，」她回答，「而在做夢中，有一個我從未見過的人教我。那只是一個聲音告訴我該如何做。Nagual給我在做夢中學習飛行的任務，而那個聲音教我如何做。然後我花了很多年的時間教會自己從可觸摸的正常身體轉換成做夢體。」
《老鷹的贈予》pp. 167-168 重譯
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.
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.
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.
This led to his description of the second attention. Don Juan explained to us that the attention one needs in the beginning of dreaming has to be forcibly made to stay on any given item in a dream. Only through immobilizing our attention can one turn an ordinary dream into dreaming.
He explained, furthermore, that in dreaming one has to use the same mechanisms of attention as in everyday life; that our first attention had been taught to focus on the items of the world with great force in order to turn the amorphous and chaotic realm of perception into the orderly world of awareness.
Don Juan also told us that the second attention served the function of a beckoner; a caller of chances. The more it is exercised, the greater the possibility of getting the desired result. But that was also the function of attention in general; a function so taken for granted in our daily life that it has become unnoticeable. If we encounter a fortuitous occurrence, we talk about it in terms of accident or coincidence, rather than in terms of our attention having beckoned the event.
Don Juan's discussion of the second attention prepared the ground for another key topic; the dreaming body. As a means of guiding la Gorda to it, don Juan gave her the task of immobilizing her second attention as steadily as she could on the components of the feeling of flying in dreaming.
"How did you learn to fly in dreaming?" I asked her. "Did someone teach you?"
"The Nagual Juan Matus taught me on this earth," she replied. "And in dreaming, someone I could never see taught me. It was only a voice telling me what to do. The Nagual gave me the task of learning to fly in dreaming, and the voice taught me how to do it. Then it took me years to teach myself to shift from my regular body, the one you can touch, to my dreaming body."
- SW
- 系統管理員
- 文章: 4443
- 註冊時間: 2012-03-05, 16:23
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Re: 唐望故事—做夢篇 REVIEW
由 SW » 2023-08-19, 15:35
這篇拉葛達提到他的做夢主修任務：飛行，除了要在做夢時飛，還要想辦法在醒時如同做夢般飛行。這裡訓練重點是在醒時由肉體轉換成做夢體。
這在《巫士的穿越》中講過，人的二元性不是在於靈肉分離，而是肉體與能量體分離，所以兩者若能合一或者不二，兩者相互轉換理論上也是沒問題的。
就好像修大圓滿妥噶四相，到達第四相且圓滿者（還沒死），他的身體已經變成虹光。有個蓮師的故事，藏王赤松德贊有次問蓮師，你看起來也不過是血肉之軀，蓮師讓藏王把手放在自己頭上，結果藏王沒辦法，因為蓮師的身體是空氣一般（只是光）。這絕對是已經將肉體轉化成能量體了。
我聽普巴扎西仁波切講他以前居住的多科夏區，當地也是有些喇嘛白天從一個山頭飛到另個山頭，居民都司空見慣了。要能肉身飛翔，想必也必須質能轉換，不然身體那麼重，怎麼飛得起來！
「唐望故事」做夢篇 REVIEW-39
「當你夢見你離開自己的身體時，你就是在學習如何達到你的做夢體，」她繼續說，「但是，在我看來，Nagual並沒有給你任何特定任務，所以你可以採用任何既有方式。
「而我，我被交付的任務是使用我的做夢體。小姐妹們也有同樣的任務。就我而言，我有一次夢到我像風箏般飛翔。我告訴Nagual這件事，因為我很喜歡飛翔的感覺，他很嚴肅看待，還把它變成一項任務。他說，一旦學會做夢，任何記得的夢都不再是〔普通〕夢，而是做夢。
「當我學會完美地飛行時，Nagual告訴我，我在做夢中所做的每一個飛行動作，都必須在我清醒時重複。
「我向你展示過一次我的飛行，因為我要讓你看到我已經學會使用我的做夢體，但你不知道發生了什麼。」
她是指有一次她像風箏一樣在空中上下擺動，這個不可思議的動作嚇到了我（詳見《巫士的傳承》）。
「我想Nagual一定也告訴過你，」她說，「要實現這種轉換唯一真正重要的事，就是錨定（anchoring）第二注意力。Nagua說，注意力造成了這個世界。他當然是絕對正確的。他這麼說是有道理的，他是注意力的大師。
「我想他是要我自己去發現，我需要將注意力集中於飛行上，才能轉換成做夢體。重要的是在做夢中儲存注意力；觀察我在飛行中所做的一切，那是培養我第二注意力的唯一方法。一旦它穩固後，只要把它稍微集中在細節和飛行的感覺上，就會帶來更多的飛行做夢（flying dreaming），直到我經常夢到自己在空中翱翔。
「在飛行這件事上，我的第二注意力十分敏銳。當Nagual給我轉換到做夢體的任務時，他的意思是讓我在清醒時開啟我的第二注意力。這是我的理解。
「第一注意力，即造成這世界的注意力，是永遠無法完全克服的；它只能暫時關閉，由第二注意力取代——前提是身體已經儲存了足夠的第二注意力。做夢自然是一種儲存第二注意力的方式。所以，我可以說，為了在清醒時轉換進入你的做夢體，你必須練習做夢直到多到不行為止（until it comes out your ears）。」
「妳能隨時達到妳的做夢體嗎？」我問。
「這沒那麼容易，」她回答道，「我學會了在醒時重複飛行的動作與感覺，但我無法每次都能飛。我的做夢體總是有一個障礙。有時我覺得障礙減退了，那時我的身體就自由了，我可以如同我在做夢般飛行。」
《老鷹的贈予》pp. 168-170 重譯
"You were learning to get to your dreaming body when you dreamed that you got out of your body," she continued. "But, the way I see it, the Nagual did not give you any specific task, so you went any old way you could.
"I, on the other hand, was given the task of using my dreaming body. The little sisters had the same task. In my case, I once had a dream where I flew like a kite. I told the Nagual about it because I had liked the feeling of gliding. He took it very seriously and turned it into a task. He said that as soon as one learns to do dreaming, any dream that one can remember is no longer a dream. It's dreaming.
"When I had learned to fly perfectly, the Nagual told me that every movement of flying which I did in dreaming I had to repeat while I was awake.
I showed you my flying once because I wanted you to see that I had learned to use my dreaming body, but you didn't know what was going on."
She was referring to a time she had scared me with the incomprehensible act of actually bobbing up and down in the air like a kite.
"I think the Nagual must have told you, too," she said, "that the only thing that really counts in making that shift is anchoring the second attention. The Nagual said that attention is what makes the world. He was of course absolutely right. He had reasons to say that. He was the master of attention.
I suppose he left it up to me to find out that all I needed to shift into my dreaming body was to focus my attention on flying. What was important was to store attention in dreaming; to observe everything I did in flying. That was the only way of grooming my second attention. Once it was solid, just to focus it lightly on the details and feeling of flying brought more dreaming of flying until it was routine for me to dream I was soaring through the air.
"In the matter of flying, then, my second attention was keen. When the Nagual gave me the task of shifting to my dreaming body he meant for me to turn on my second attention while I was awake. This is the way I understand it.
"The first attention, the attention that makes the world, can never be completely overcome. It can only be turned off for a moment and replaced with the second attention- providing that the body has stored enough of the second attention. Dreaming is naturally a way of storing the second attention. So, I would say that in order to shift into your dreaming body when awake you have to practice dreaming until it comes out your ears."
"Can you get to your dreaming body any time you want?" I asked.
"No. It's not that easy," she replied. "I've learned to repeat the movements and feelings of flying while I'm awake, and yet I can't fly every time I want to. There is always a barrier to my dreaming body. Sometimes I feel that the barrier is down. My body is free at those times and I can fly as if I were dreaming."
這在《巫士的穿越》中講過，人的二元性不是在於靈肉分離，而是肉體與能量體分離，所以兩者若能合一或者不二，兩者相互轉換理論上也是沒問題的。
就好像修大圓滿妥噶四相，到達第四相且圓滿者（還沒死），他的身體已經變成虹光。有個蓮師的故事，藏王赤松德贊有次問蓮師，你看起來也不過是血肉之軀，蓮師讓藏王把手放在自己頭上，結果藏王沒辦法，因為蓮師的身體是空氣一般（只是光）。這絕對是已經將肉體轉化成能量體了。
我聽普巴扎西仁波切講他以前居住的多科夏區，當地也是有些喇嘛白天從一個山頭飛到另個山頭，居民都司空見慣了。要能肉身飛翔，想必也必須質能轉換，不然身體那麼重，怎麼飛得起來！
「唐望故事」做夢篇 REVIEW-39
「當你夢見你離開自己的身體時，你就是在學習如何達到你的做夢體，」她繼續說，「但是，在我看來，Nagual並沒有給你任何特定任務，所以你可以採用任何既有方式。
「而我，我被交付的任務是使用我的做夢體。小姐妹們也有同樣的任務。就我而言，我有一次夢到我像風箏般飛翔。我告訴Nagual這件事，因為我很喜歡飛翔的感覺，他很嚴肅看待，還把它變成一項任務。他說，一旦學會做夢，任何記得的夢都不再是〔普通〕夢，而是做夢。
「當我學會完美地飛行時，Nagual告訴我，我在做夢中所做的每一個飛行動作，都必須在我清醒時重複。
「我向你展示過一次我的飛行，因為我要讓你看到我已經學會使用我的做夢體，但你不知道發生了什麼。」
她是指有一次她像風箏一樣在空中上下擺動，這個不可思議的動作嚇到了我（詳見《巫士的傳承》）。
「我想Nagual一定也告訴過你，」她說，「要實現這種轉換唯一真正重要的事，就是錨定（anchoring）第二注意力。Nagua說，注意力造成了這個世界。他當然是絕對正確的。他這麼說是有道理的，他是注意力的大師。
「我想他是要我自己去發現，我需要將注意力集中於飛行上，才能轉換成做夢體。重要的是在做夢中儲存注意力；觀察我在飛行中所做的一切，那是培養我第二注意力的唯一方法。一旦它穩固後，只要把它稍微集中在細節和飛行的感覺上，就會帶來更多的飛行做夢（flying dreaming），直到我經常夢到自己在空中翱翔。
「在飛行這件事上，我的第二注意力十分敏銳。當Nagual給我轉換到做夢體的任務時，他的意思是讓我在清醒時開啟我的第二注意力。這是我的理解。
「第一注意力，即造成這世界的注意力，是永遠無法完全克服的；它只能暫時關閉，由第二注意力取代——前提是身體已經儲存了足夠的第二注意力。做夢自然是一種儲存第二注意力的方式。所以，我可以說，為了在清醒時轉換進入你的做夢體，你必須練習做夢直到多到不行為止（until it comes out your ears）。」
「妳能隨時達到妳的做夢體嗎？」我問。
「這沒那麼容易，」她回答道，「我學會了在醒時重複飛行的動作與感覺，但我無法每次都能飛。我的做夢體總是有一個障礙。有時我覺得障礙減退了，那時我的身體就自由了，我可以如同我在做夢般飛行。」
《老鷹的贈予》pp. 168-170 重譯
"You were learning to get to your dreaming body when you dreamed that you got out of your body," she continued. "But, the way I see it, the Nagual did not give you any specific task, so you went any old way you could.
"I, on the other hand, was given the task of using my dreaming body. The little sisters had the same task. In my case, I once had a dream where I flew like a kite. I told the Nagual about it because I had liked the feeling of gliding. He took it very seriously and turned it into a task. He said that as soon as one learns to do dreaming, any dream that one can remember is no longer a dream. It's dreaming.
"When I had learned to fly perfectly, the Nagual told me that every movement of flying which I did in dreaming I had to repeat while I was awake.
I showed you my flying once because I wanted you to see that I had learned to use my dreaming body, but you didn't know what was going on."
She was referring to a time she had scared me with the incomprehensible act of actually bobbing up and down in the air like a kite.
"I think the Nagual must have told you, too," she said, "that the only thing that really counts in making that shift is anchoring the second attention. The Nagual said that attention is what makes the world. He was of course absolutely right. He had reasons to say that. He was the master of attention.
I suppose he left it up to me to find out that all I needed to shift into my dreaming body was to focus my attention on flying. What was important was to store attention in dreaming; to observe everything I did in flying. That was the only way of grooming my second attention. Once it was solid, just to focus it lightly on the details and feeling of flying brought more dreaming of flying until it was routine for me to dream I was soaring through the air.
"In the matter of flying, then, my second attention was keen. When the Nagual gave me the task of shifting to my dreaming body he meant for me to turn on my second attention while I was awake. This is the way I understand it.
"The first attention, the attention that makes the world, can never be completely overcome. It can only be turned off for a moment and replaced with the second attention- providing that the body has stored enough of the second attention. Dreaming is naturally a way of storing the second attention. So, I would say that in order to shift into your dreaming body when awake you have to practice dreaming until it comes out your ears."
"Can you get to your dreaming body any time you want?" I asked.
"No. It's not that easy," she replied. "I've learned to repeat the movements and feelings of flying while I'm awake, and yet I can't fly every time I want to. There is always a barrier to my dreaming body. Sometimes I feel that the barrier is down. My body is free at those times and I can fly as if I were dreaming."
- SW
- 系統管理員
- 文章: 4443
- 註冊時間: 2012-03-05, 16:23
- 來自: 台灣台北
「唐望故事」做夢篇 REVIEW-40
由 SW » 2023-09-02, 19:54
以下描述的卡斯塔尼達的任務，屬於「做夢的藝術」第三關。唐望的意思是要回到現實世界當一個間諜，目睹目的地發生的事情，所以才提到驗證這回事，怎麼證明自己確實能量體去過那裡。
要練習第三關，當然要練好第二關，當你能夠每次做夢都能四處行動時，就可以邁入第三關。不過做夢者班許多人卡在換景，要練習做夢時一直換景，其實並不那麼容易達成。
清明夢者常常陷入對細節的吸引力上，也就是說你其實不那麼自主，因為對夢中情況好奇就一直陷在裡面，只不過是有一點超然的心情而已。
所以老生常談的就是：每次換景到一處，就迅速瀏覽一圈，馬上就閃人。一定要克服自己想要探索探險的衝動，這個就需要極度的克制，其他也沒有什麼可以說的了。
「唐望故事」做夢篇 REVIEW-40
我告訴拉葛達我的情況，唐望給了我三項任務來訓練我的第二注意力。
第一個是在做夢中找到我的雙手。
接著他建議我選擇一個地點，集中注意力，然後在白天做夢，看看我是否真的可以去到那裡。他建議我應該安排一個我認識的人在現場，最好是女人，以便做兩件事：第一是驗證我正在做夢的細微變化；第二，是隔離不引人注意的細節，這正是我的第二注意力會歸零的地方。（second, to isolate unobtrusive detail, which would be precisely what my second attention would zero in on.）
做夢者在這方面所遇到的最嚴重的問題，是第二注意力會固執地定著在細節上，而日常生活的注意力完全不會發覺的細節上，於是為驗證創造了幾乎無法克服的障礙。一個人在做夢中所追求的，並不是一個人在日常生活中會關注的事物。
唐望說，一個人只有在學習期間才會努力去固定第二注意力。此後，他必須與第二注意力那幾乎無法克服的拉力對抗，並僅粗略地瞥視一切。在做夢中，一個人必須滿足於對一切事物最短暫的視覺。一旦他專注於某事物，就會失去控制。
他給我的最後一項概括性任務是離開我的身體。我已經部份成功了，而且我一直認為這是我在做夢上唯一真正的成就。在我圓滿做夢中的感覺，亦即我可以在做夢中處理日常世界事務之前，唐望就離去了。他的離去打斷了我原本以為的做夢時間會無可避免地與我的日常生活世界重疊。
為了說明第二注意力的控制，唐望提出了「意志」（will）的概念。他說意志可以描述為把身體的明晰（the luminosity of the body）當成一個能量場（a field of energy）的最大控制；或者它可以被描述為一種熟練程度，或者在任何特定時間突然進入戰士日常生活的一種存在狀態。它被體驗為一種力量，在最絕對的寂靜時，或純粹的恐懼時，或片刻的深深悲傷之後，從身體中央部位散發出來；但不是片刻的快樂之後，因為快樂太過破壞性，無法提供戰士所需的專注去利用身體的明晰並將之轉為寂靜。
「Nagual告訴我，對於一個人來說，悲傷就如同恐懼一樣有力，」拉葛達說，「悲傷使讓戰士流下血淚。這兩者都可以帶來片刻的寂靜。或者寂靜自己會到來，因為戰士畢生都在努力追求它。」
「你自己感受過那種片刻的寂靜嗎？」我問。
「無論如何，我有過，但我不記得那是什麼感覺，」她說，「你我都曾感受過，但我們都不記得任何事了。Nagual說那是一個黑暗的片刻；一個比停止內在對話還要寂靜的片刻。那種黑暗，那種寂靜，產生了引導第二注意力的意志；命令它；讓它做事。
「這就是為什麼它被稱為意志。這個意願（intent）與結果（effect）就是「意志」；Nagual說它們是相輔相成的。當我試圖在做夢中學習飛行時，他告訴了我這一切。是飛行的意願造成了飛行的結果。」
《老鷹的贈予》pp. 171-172 重譯
I told la Gorda that in my case don Juan gave me three tasks to train my second attention.
The first was to find my hands in dreaming.
Next he recommended that I should choose a locale, focus my attention on it, and then do daytime dreaming and find out if I could really go there. He suggested that I should place someone I knew at the site, preferably a woman, in order to do two things; first to check subtle changes that might indicate that I was there in dreaming, and second, to isolate unobtrusive detail, which would be precisely what my second attention would zero in on.
The most serious problem the dreamer has in this respect is the unbending fixation of the second attention on detail that would be thoroughly undetected by the attention of everyday life, creating in this manner a nearly insurmountable obstacle to validation. What one seeks in dreaming is not what one would pay attention to in everyday life.
Don Juan said that one strives to immobilize the second attention only in the learning period. After that, one has to fight the almost invincible pull of the second attention and give only cursory glances at everything. In dreaming one has to be satisfied with the briefest possible views of everything. As soon as one focuses on anything, one loses control.
The last generalized task he gave me was to get out of my body. I had partially succeeded, and all along I had considered it my only real accomplishment in dreaming. Don Juan left before I had perfected the feeling in dreaming that I could handle the world of ordinary affairs while I was dreaming. His departure interrupted what I thought was going to be an unavoidable overlapping of my dreaming time into my world of everyday life.
To elucidate the control of the second attention, don Juan presented the idea of will. He said that will can be described as the maximum control of the luminosity of the body as a field of energy; or it can be described as a level of proficiency, or a state of being that comes abruptly into the daily life of a warrior at any given time.
It is experienced as a force that radiates out of the middle part of the body following a moment of the most absolute silence, or a moment of sheer terror, or profound sadness; but not after a moment of happiness, because happiness is too disruptive to afford the warrior the concentration needed to use the luminosity of the body and turn it into silence.
"The Nagual told me that for a human being, sadness is as powerful as terror," la Gorda said. "Sadness makes a warrior shed tears of blood. Both can bring the moment of silence. Or the silence comes of itself, because the warrior tries for it throughout his life."
"Have you ever felt that moment of silence yourself?" I asked.
"I have, by all means, but I can't remember what it is like," she said. "You and I have both felt it before and neither of us can remember anything about it. The Nagual said that it is a moment of blackness; a moment still more silent than the moment of shutting off the internal dialogue. That blackness, that silence, gives rise to the intent to direct the second attention; to command it; to make it do things.
"This is why it's called will. The intent and the effect are will. The Nagual said that they are tied together. He told me all this when I was trying to learn flying in dreaming. The intent of flying produces the effect of flying."
要練習第三關，當然要練好第二關，當你能夠每次做夢都能四處行動時，就可以邁入第三關。不過做夢者班許多人卡在換景，要練習做夢時一直換景，其實並不那麼容易達成。
清明夢者常常陷入對細節的吸引力上，也就是說你其實不那麼自主，因為對夢中情況好奇就一直陷在裡面，只不過是有一點超然的心情而已。
所以老生常談的就是：每次換景到一處，就迅速瀏覽一圈，馬上就閃人。一定要克服自己想要探索探險的衝動，這個就需要極度的克制，其他也沒有什麼可以說的了。
「唐望故事」做夢篇 REVIEW-40
我告訴拉葛達我的情況，唐望給了我三項任務來訓練我的第二注意力。
第一個是在做夢中找到我的雙手。
接著他建議我選擇一個地點，集中注意力，然後在白天做夢，看看我是否真的可以去到那裡。他建議我應該安排一個我認識的人在現場，最好是女人，以便做兩件事：第一是驗證我正在做夢的細微變化；第二，是隔離不引人注意的細節，這正是我的第二注意力會歸零的地方。（second, to isolate unobtrusive detail, which would be precisely what my second attention would zero in on.）
做夢者在這方面所遇到的最嚴重的問題，是第二注意力會固執地定著在細節上，而日常生活的注意力完全不會發覺的細節上，於是為驗證創造了幾乎無法克服的障礙。一個人在做夢中所追求的，並不是一個人在日常生活中會關注的事物。
唐望說，一個人只有在學習期間才會努力去固定第二注意力。此後，他必須與第二注意力那幾乎無法克服的拉力對抗，並僅粗略地瞥視一切。在做夢中，一個人必須滿足於對一切事物最短暫的視覺。一旦他專注於某事物，就會失去控制。
他給我的最後一項概括性任務是離開我的身體。我已經部份成功了，而且我一直認為這是我在做夢上唯一真正的成就。在我圓滿做夢中的感覺，亦即我可以在做夢中處理日常世界事務之前，唐望就離去了。他的離去打斷了我原本以為的做夢時間會無可避免地與我的日常生活世界重疊。
為了說明第二注意力的控制，唐望提出了「意志」（will）的概念。他說意志可以描述為把身體的明晰（the luminosity of the body）當成一個能量場（a field of energy）的最大控制；或者它可以被描述為一種熟練程度，或者在任何特定時間突然進入戰士日常生活的一種存在狀態。它被體驗為一種力量，在最絕對的寂靜時，或純粹的恐懼時，或片刻的深深悲傷之後，從身體中央部位散發出來；但不是片刻的快樂之後，因為快樂太過破壞性，無法提供戰士所需的專注去利用身體的明晰並將之轉為寂靜。
「Nagual告訴我，對於一個人來說，悲傷就如同恐懼一樣有力，」拉葛達說，「悲傷使讓戰士流下血淚。這兩者都可以帶來片刻的寂靜。或者寂靜自己會到來，因為戰士畢生都在努力追求它。」
「你自己感受過那種片刻的寂靜嗎？」我問。
「無論如何，我有過，但我不記得那是什麼感覺，」她說，「你我都曾感受過，但我們都不記得任何事了。Nagual說那是一個黑暗的片刻；一個比停止內在對話還要寂靜的片刻。那種黑暗，那種寂靜，產生了引導第二注意力的意志；命令它；讓它做事。
「這就是為什麼它被稱為意志。這個意願（intent）與結果（effect）就是「意志」；Nagual說它們是相輔相成的。當我試圖在做夢中學習飛行時，他告訴了我這一切。是飛行的意願造成了飛行的結果。」
《老鷹的贈予》pp. 171-172 重譯
I told la Gorda that in my case don Juan gave me three tasks to train my second attention.
The first was to find my hands in dreaming.
Next he recommended that I should choose a locale, focus my attention on it, and then do daytime dreaming and find out if I could really go there. He suggested that I should place someone I knew at the site, preferably a woman, in order to do two things; first to check subtle changes that might indicate that I was there in dreaming, and second, to isolate unobtrusive detail, which would be precisely what my second attention would zero in on.
The most serious problem the dreamer has in this respect is the unbending fixation of the second attention on detail that would be thoroughly undetected by the attention of everyday life, creating in this manner a nearly insurmountable obstacle to validation. What one seeks in dreaming is not what one would pay attention to in everyday life.
Don Juan said that one strives to immobilize the second attention only in the learning period. After that, one has to fight the almost invincible pull of the second attention and give only cursory glances at everything. In dreaming one has to be satisfied with the briefest possible views of everything. As soon as one focuses on anything, one loses control.
The last generalized task he gave me was to get out of my body. I had partially succeeded, and all along I had considered it my only real accomplishment in dreaming. Don Juan left before I had perfected the feeling in dreaming that I could handle the world of ordinary affairs while I was dreaming. His departure interrupted what I thought was going to be an unavoidable overlapping of my dreaming time into my world of everyday life.
To elucidate the control of the second attention, don Juan presented the idea of will. He said that will can be described as the maximum control of the luminosity of the body as a field of energy; or it can be described as a level of proficiency, or a state of being that comes abruptly into the daily life of a warrior at any given time.
It is experienced as a force that radiates out of the middle part of the body following a moment of the most absolute silence, or a moment of sheer terror, or profound sadness; but not after a moment of happiness, because happiness is too disruptive to afford the warrior the concentration needed to use the luminosity of the body and turn it into silence.
"The Nagual told me that for a human being, sadness is as powerful as terror," la Gorda said. "Sadness makes a warrior shed tears of blood. Both can bring the moment of silence. Or the silence comes of itself, because the warrior tries for it throughout his life."
"Have you ever felt that moment of silence yourself?" I asked.
"I have, by all means, but I can't remember what it is like," she said. "You and I have both felt it before and neither of us can remember anything about it. The Nagual said that it is a moment of blackness; a moment still more silent than the moment of shutting off the internal dialogue. That blackness, that silence, gives rise to the intent to direct the second attention; to command it; to make it do things.
"This is why it's called will. The intent and the effect are will. The Nagual said that they are tied together. He told me all this when I was trying to learn flying in dreaming. The intent of flying produces the effect of flying."
- SW
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