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-21

文章SW » 2022-12-03, 17:52

上一本《力量的傳奇》做夢部分已經摘譯完,在時間序列上,唐望跟他同儕已經化為虹光身離世,不過雖然講到好像是 16 人一道全部結業,但在小佛琳達的書裡,大佛琳達並沒有一起走,可能她不需要 Nagual 的在場,自己可以隨時走人 。

接下來這本《巫士的傳承》是比較混亂的一本,講述唐望這一梯離開後,唐望幫卡氏組的八人團體,他要擔負起 Nagual 的責任。但每個成員都個別從直屬上師學到部分的教法(唐望傳承是一對一並交叉擁有上師和恩人兩位指導老師)。後來才發現卡氏能量體只有三區,不適合帶四的倍數的成員,因此八人小組以失敗告終。最後剩三人小組加上卡氏,但卡氏又先死了,所以連唐望傳承也斷了。

在這本書中,卡氏八人小組裡,雖然不少做夢主修的做夢者,但每人會的及訓練也不同。其中以拉葛達比較厲害,但最終她沒有在卡氏三人小組內。

以下內容講到拉葛達夢中看沒有手的時候怎麼處理的,意思是你太胖嗎?所以要禁食。你可以試試看。另外要維持住夢中景象不要變來變去,一則可以靠瞥視,也就是快速掃視,不要對著東西看,看久了會變形。另外一招是,唐望的做法都是要做夢者做夢時去找到設計護罩的樣子,然後在現實中去做一個綁在肚臍上。

因為 brace 也有類似護腕的意思,就是綁在腰上,可以護住肚臍。我自己個人的經驗是,兩手放在腹部上,壓著有點重量,對你做夢會有幫助,特別是女性,也就是在子宮的位置。


「唐望故事」做夢篇 REVIEW-21

「一個女戰士的一切都始於做夢。Nagual告訴我,就如同他告訴你的,首先要在我的夢中找自己的手。我根本找不到我的手。在我的夢中,我沒有手。我不斷試了好幾年去找手。每天晚上我都命令自己找手,但無濟於事。我從來沒有在夢中找到任何東西。Nagua對我很冷酷無情,他說我必須找到手,不然就去死。所以我騙他,說我在夢中找到手了。Nagual一言不發,但哲那羅拍拍我的頭,說我真是個了不起的戰士。他越是誇獎我,我就感覺越糟。我正準備要告訴Nagual真相時,瘋狂的哲那羅把他的屁股對準我,放了一個我聽過最響最長的屁。事實上他是用屁把我往後推。

「我跑到屋子裏躲起來。那時我很胖,吃得多又很多屁。所以我決定一段時間不吃東西。我連續二十三天什麼都沒吃,然後一天晚上,我在夢裡找到我的手了。我的雙手又老又醜又綠,但是我的手沒錯。所以那是一個開端,其他事情就容易了。」

「其他事情是什麼,葛達?」

「接下來Nagual要我做的,是試著在我的夢中找到房子或建築物,然後看著它們,盡量不要讓影像消散。他說做夢者的藝術在於維持住夢中的影像,因為那正是我們終其一生在做的事情。」

「他這是什麼意思?」

「身為普通人,我們的藝術是知道如何維持住我們看到的影像。Nagual說我們會這麼做,但是不知道如何做到的。我們只是這樣去做;也就是說,我們的身體在做。在做夢時,我們必須做到同樣的事情,只是在做夢時我們必須學習如何去做。我們必須努力不去凝視,而只要瞥視,同時維持住影像。

「Nagual告訴我,要我在夢中為我的肚臍找到一個護罩(brace)。我花了很長時間,因為我不明白他的意思。他說在做夢時,我們用肚臍來注意事物;因此肚臍必須受到保護。我們需要一點溫暖或感覺到有什麼東西按著肚臍,才能在夢中維持住影像。

《巫士的傳承》pp. 186-187,重譯

“Everything for a woman warrior starts in dream-ing. The Nagual told me, just as he told you, first to look for my hands in my dreams. I couldn’t find them at all. In my dreams I had no hands. I tried and tried for years to find them. Every night I used to give myself the command to find my hands but it was to no avail. I never found anything in my dreams. The Nagual was merciless with me. He said that I had to find them or perish. So I lied to him that I had found my hands in my dreams. The Nagual didn’t say a word but Genaro patted my head and said that I was really a great warrior. The more he praised me the worse I felt. I was about to tell the Nagual the truth when crazy Genaro aimed his behind at me and let out the loudest and longest fart I had ever heard. He actually pushed me backward with it.

“I ran to the house and hid there. I was very fat then. I used to eat a great deal and I had a lot of gas. So I decided not to eat for a while. Lidia and Josefina helped me. I didn’t eat any-thing for twenty-three days, and then one night I found my hands in my dreams. They were old and ugly and green, but they were mine. So that was the beginning. The rest was easy.”
“And what was the rest, Gorda?”

“The next thing the Nagual wanted me to do was to try to find houses or buildings in my dreams and look at them, try-ing not to dissolve the images. He said that the art of the dreamer is to hold the image of his dream. Because that’s what we do anyway during all our lives.”

“What did he mean by that?”

“Our art as ordinary people is that we know how to hold the image of what we are looking at. The Nagual said that we do that but we don’t know how. We just do it; that is, our bodies do it. In dreaming we have to do the same thing, except that in dreaming we have to learn how to do it. We have to struggle not to look but merely to glance and yet hold the image.

“The Nagual told me to find in my dreams a brace for my belly button. It took a long time because I didn’t understand what he meant. He said that in dreaming we pay attention with the belly button; therefore it has to be protected. We need a little warmth or a feeling that something is pressing the belly button in order to hold the images in our dreams.”

The Second Ring of Power
SW
系統管理員
 
文章: 4240
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-22

文章SW » 2022-12-17, 15:14

今天摘譯分兩部分:一個講到「看見」與「觀看」的差別;一個則解釋了什麼叫潛獵,藉以打破自己的生活慣性。

「看見」(seeing)一詞在唐望故事中,不是加了引號,就是粗體字,如同「做夢」(dreaming)一詞一樣,都是指一種特殊的狀態。即便在所謂的強化意識(heightened awareness)下(唐望常藉拍打卡氏的肩胛骨,令其進入「一種奇特的清晰覺知狀態」,a unique state of perceptual clarity),也不一定能「看見」。那麼,到底是什麼是「看見」?

譯者魯宓在譯序中說:「只有在停頓了這種慣性的描述之後,看見才會發生。知覺轉變植物只是暫時打破對現實世界的執著,真正的改變要從基本的生活態度上入手才行。」而根據卡氏的轉述,「能夠覺知事物的能量本質」的這種能力,叫做「看見」,唐望補充:「能夠分離知覺的社會化部分,便可以覺知到一切事物的根本」。

我無法講得更多了,相信跟我一樣的學佛者,都會覺得唐望必定屬於一支同於象雄耳傳的薩滿版大圓滿傳承,至少他們這群巫士留下來的遺教,可能比起象雄耳傳的隻字片語要來得更加豐富。

至於第二部分,後面有拉葛達(107kg)成功減掉一半個自己的方式,她如何藉由嘴巴塞棉花好幾年,成功戒掉自己貪吃的習慣。想減肥的,可以參考一下原書 pp. 258-260。


「唐望故事」做夢篇 REVIEW-22

我問拉葛達關於她對nagual這個詞的用法。我說唐望向我解釋,nagual是一種無法描述的原理——即一切事物的根源。

「當然,」她微笑道,「我知道他的意思。nagual存在於一切之中。」

我有點輕蔑地向她指出,也可以反過來說,tonal存在於一切之中。她嚴謹地解釋說,這沒有衝突,我的說法是對的,tonal也存在於一切之中。她說在一切之中的tonal可以輕易被我們的感官所感知,而在一切之中的nagual則只對巫士的眼睛(eye)現身(manifested itself)。她補充說,我們可能撞見tonal最怪異的景象(sights)而感到害怕或敬畏,或者漠不關心,因為我們全都可能看到那些景象。而另一方面,nagual的境相(a sight of the nagual)則完全要靠巫士的特殊感官(specialized senses)才能得見。然而,tonal與nagual恆時存在於一切事物中。因此,對巫士可以正確地說,「觀看」(looking)在於看到萬物中的tonal,而「看見」(seeing)在於看到也存在於萬物中的nagual。因此,如果戰士以人類的角度觀察世界,他是在觀看;但是如果他以巫士的角度來觀察,他就是在「看見」,而他所「看見」的就應當正名為nagual.

I asked her then about her usage of the word nagual. I said that don Juan had explained the nagual to me as being the indescribable principle, the source of everything.
“Sure,” she said smiling. “I know what he meant. The nagual is in everything.”
I pointed out to her, a bit scornfully, that one could also say the opposite, that the tonal is in everything. She carefully explained that there was no opposition, that my statement was correct, the tonal was also in everything. She said that the tonal which is in everything could be easily apprehended by our senses, while the nagual which is in everything manifested itself only to the eye of the sorcerer. She added that we could stumble upon the most outlandish sights of the tonal and be scared of them, or awed by them, or be indifferent to them, because all of us could view those sights. A sight of the nagual, on the other hand, needed the specialized senses of a sorcerer in order to be seen at all. And yet, both the tonal and the nagual were present in everything at all times. It was appropriate, therefore, for a sorcerer to say that “looking” consisted in viewing the tonal which is in everything, and “seeing,” on the other hand, consisted in viewing the nagual which also is in everything. Accordingly, if a warrior observed the world as a human being, he was looking, but if he observed it as a sorcerer, he was “seeing,” and what he was “seeing” had to be properly called the nagual.

*****

「現在告訴我,什麼是潛獵的藝術(the art of stalking)?」我問。

「獵人只是打獵,」她說,「潛獵者則潛獵一切,包括他自己。」

「一個完美無缺的潛獵者可以把任何東西變成獵物。Nagual(唐望)告訴我,我們甚至可以潛獵自己的弱點。」

「就像你潛獵獵物一樣。你會弄清楚自己的生活慣性(routines,作息規律),直到你知道自己弱點的一切作為,然後你就會逮到它們,就像籠中兔一樣。」

唐望也曾教過我關於生活慣性的同樣道理,但遵行的是獵人必須知道的一般原則。而她(拉葛達)對潛獵的瞭解和應用比我更務實。

唐望說過,任何習慣基本上就是一種「做」,而一個「做」需要它的所有部分,才能發生作用。如果缺少某部份,這個「做」就解體了。他所謂的「做」是指任何連貫而有意義的系列行動。換句話說,一個習慣需要它所有的組成動作,才能成為一個起現行的行為(live activity)。

《巫士的傳承》pp. 256-258,重譯

“Tell me now, what is the art of stalking?” I asked.
“A hunter just hunts,” she said.” A stalker stalks anything, including himself.”
“An impeccable stalker can turn anything into prey. The Nagual told me that we can even stalk our own weaknesses.”
“The same way you stalk prey. You figure out your rou-tines until you know all the doing of your weaknesses and then you come upon them and pick them up like rabbits inside a cage.”
Don Juan had taught me the same thing about routines, but in the vein of a general principle that hunters must be aware of. Her understanding and application of it, however, were more pragmatic than mine.
Don Juan had said that any habit was, in essence, a “doing, ”and that a doing needed all its parts in order to function. If some parts were missing, a doing was disassembled. By doing, he meant any coherent and meaningful series of actions. In other words, a habit needed all its component actions in order to be a live activity.

The Second Ring of Power
SW
系統管理員
 
文章: 4240
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-23

文章SW » 2022-12-31, 16:57

今天重譯的部分跟魯宓原譯差別蠻大的。之所以重新翻譯,是為了更精確瞭解卡斯塔尼達所傳達的唐望傳承真正的描述。他也許跟唐望是說西班牙語,但唐望也會講英語,所以就是第一手的資料了,不是間接透過翻譯者腦袋的產物。

首先這裡講的是 the art of dreamers,不是 the art of dreaming。這有什麼不一樣呢?因為這裡講到修行者個人的修煉,怎麼修,所以是 dreamers。

「我還無法在自己身上意識到他〔傳承〕知識的根據(the premises of his knowledge)」,原譯為「我無法了解他的知識在我身體中的先決條件」。魯宓翻的我看不懂,看看我翻的會不會比較通。

另外兩個關鍵字,魯宓分別用的是「知覺」(perceive)和「意識」(awareness)。我認為「知覺」比較是名詞,動詞的話一般就是叫「感知」,特別指的是身體五感官的知覺活動。而屬於心的知覺活動,就可以叫動詞「覺知」、「覺察」(aware),這可以超越身體上的第六意識,所以涵蓋範圍較廣。

「唐望體系」(scheme,有「系統」之意),魯宓翻「唐望觀念」,「實用」跟「理論」,應改為實修跟理論,如此才講到小姐妹們都是「修行者」,魯宓翻「實踐者」。

「如果我們放棄維持這些影像所需的注意力,這世界就會崩潰」,這幾乎是一種修行口訣了。這也是為何修持「凝視虛空」(Tib. namkha arte)必須不專注在任何所緣物上。是不是這個世界會崩解,大家可以自己試試。

但在做夢(dreaming)時,若你不刻意去注意緣取任何事物,確實夢景象就自己消解。物質世界要做到這一點則相當困難。


「唐望故事」做夢篇 REVIEW-23

「Nagual要我們向你展示,我們可以用注意力來維持住夢中的影像,就如同我們維持住這個世界影像一樣,」拉葛達說,「做夢者的藝術就是注意力的藝術。」

思緒排山倒海般地向我襲來。我不得不站起來在廚房裡走來走去。我再次坐下來,我們沈默了許久。當她說「做夢者的藝術就是注意力的藝術」,我明白她的意思。那時我知道,唐望已經告訴過我,並向我展示他所能展示的一切。然而,當他還在時,我還無法在自己身上意識到他〔傳承〕知識的根據(the premises of his knowledge)。

他曾說我的理性(reason)是拴住(束縛)我的惡魔,如果我想要證得他的教法,就必須戰勝理性。因此,問題始終在於如何克服我的理性。我從來沒有想過要他給理性下一個定義,我一直認為他指的是有次序、理性方式的理解能力。從拉葛達所說的,我知道對他來說,理性指的就是注意力。

唐望說,我們存在的核心就是感知(perceiving)行為(act),而我們存在的奧妙(magic)就是覺知(awareness)行為。對他來說,感知與覺知是一個單一的、功能性的、不可分割的整體(unit),一個有著兩個領域的整體。第一個領域是「tonal注意力」;也就是說,普通人感知並覺察到(place their awareness on)日常生活世界的能力。唐望也將這種形式的注意力稱為「第一力量之環」,並將其描述為我們驚人但又被視為理所當然的能力,可以讓我們對日常世界的感知具有秩序。

第二個領域是「nagual注意力」;也就是說,巫士覺察到非尋常世界(the non-ordinary world)的能力。他將這領域的注意力稱為「第二力量之環」,或我們所有人都擁有但只有巫士使用的一種奇特能力,可以為非尋常世界賦予秩序。

拉葛達與小姐妹們,在向我展示了「做夢者的藝術是用注意力維持住夢的影像」時,帶入了唐望體系(scheme)中的實修面向(pragmatic aspect)。她們是超越了其教法理論面向的修行者。為了向我展示那種藝術,她們必須運用她們的「第二力量之環」,或「nagual注意力」。而要目睹她們的藝術,我也必須做同樣的事。事實上,我顯然已將注意力放在這兩個領域上了。或許我們所有人都在不斷地以兩種方式感知,但只選擇區分出其中一個來回憶,而拋棄另一個,又或許將其歸檔〔就不管了〕,如我自己所做的。在某種壓力或默許、默認的情況下,被監禁的記憶浮現,於是我們對一個事件就會有兩種截然不同的記憶。

唐望在我身上所要努力克服的,或確切來說壓制的,並不是我的理性,諸如合理思維的能力,而是我的「tonal注意力」,或我對常規(common sense)世界的覺知。當拉葛達說日常世界之所以存在,是因為我們知道如何維持住它的影像,解釋了他(唐望)要我如此做(譯按:指克服壓制tonal注意力)的目的(motive);結果就是,如果我們放棄維持這些影像所需的注意力,這世界就會崩解。

《巫士的傳承》pp. 306-308,重譯

“The Nagual told us to show you that with our attention we can hold the images of a dream in the same way we hold the images of the world,” la Gorda said. “The art of the dreamer is the art of attention.”

Thoughts came down on me like a landslide. I had to stand up and walk around the kitchen. I sat down again. We remained quiet for a long time. I knew what she had meant when she said that the art of dreamers was the art of attention. I knew then that don Juan had told me and showed me everything he could. I had not been able, however, to realize the premises of his knowledge in my body while he was around.

He had said that my reason was the demon that kept me chained, and that I had to vanquish it if I wanted to achieve the realization of his teachings. The issue, therefore, had been how to vanquish my reason. It had never occurred to me to press him for a definition of what he meant by reason. I presumed all along that he meant the capacity for comprehending, inferring or thinking, in an orderly, rational way. From what la Gorda had said, I knew that to him reason meant attention.

Don Juan said that the core of our being was the act of perceiving, and that the magic of our being was the act of awareness. For him perception and awareness were a single, functional, inextricable unit, a unit which had two domains. The first one was the “attention of the tonal”; that is to say, the capacity of average people to perceive and place their awareness on the ordinary world of everyday life. Don Juan also called this form of attention our “first ring of power,” and described it as our awesome but taken-for-granted ability to impart order to our perception of our daily world.

The second domain was the “attention of the nagual”; that is to say, the capacity of sorcerers to place their awareness on the non-ordinary world. He called this domain of attention the “second ring of power,” or the altogether portentous ability that all of us have, but only sorcerers use, to impart order to the non-ordinary world.

La Gorda and the little sisters, in demonstrating to me that the art of dreamers was to hold the images of their dreams with their attention, had brought in the pragmatic aspect of don Juan’s scheme. They were the practitioners who had gone beyond the theoretical aspect of his teachings. In order to give me a demonstration of that art, they had to make use of their “second ring of power,” or the “attention of the nagual.” In order for me to witness their art, I had to do the same. In fact it was evident that I had placed my attention on both domains. Perhaps all of us are continually perceiving in both fashions but choose to isolate one for recollection and discard the other or perhaps we file it away, as I myself had done. Under certain conditions of stress or acquiescence, the censored memory surfaces and we can then have two distinct memories of one event.

What don Juan had struggled to vanquish, or rather suppress in me, was not my reason as the capacity for rational thought, but my “attention of the tonal,” or my awareness of the world of common sense. His motive for wanting me to do so was explained by la Gorda when she said that the daily world exists because we know how to hold its images; consequently, if one drops the attention needed to maintain those images, the world collapses.
SW
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註冊時間: 2012-03-05, 16:23
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「唐望故事」做夢篇 REVIEW-24

文章SW » 2023-01-14, 15:49

做夢(dreaming)需要很多能量,除非你能量充裕,不然我不認為一般人可以每天做夢。我想釐清一點,這裡的做夢指的是具有醒時意識也就是如假包換的平常的你(你平常怎麼樣就怎麼樣,就是你自己),最好不要與意識程度還有等級差異的清明夢混為一談。測試指標就是你必須記起睡前的任務,如果沒有,就只是一個自己在玩的清明夢。也許你可以夜夜清明(只是知夢而已),但你無法夜夜這種完全是醒時意識的

讀第二部分之前,先知道tonal和nagual約略可用佛法詞彙「世俗」和「勝義」代換。當然唐望傳承每代領導人也稱Nagual,這裡會用大寫表示人稱。

以下說到「nagual注意力只有在我們死亡的那一刻才會對我們揭露」,按譯者的序的解釋:


在我們與生俱來的知覺(覺知)能力中,除了日常的注意力之外,還有另一種同樣基本,但卻被忽略的知覺(覺知)力量,被簡單地稱為「第二注意力」,也就是nagual注意力。第二注意力在出現時都會被視為神通或奇蹟,其實它是與我們狹窄的日常注意力並行存在的知覺(覺知)能力,但要更為廣大浩瀚。(p. 11)

這樣一看,講的分明就是本覺(rigpa)。所以,夢修,如果沒有先達到第一注意力,就沒辦法訊練第二注意力。按唐望的講法,做夢注意力是第二注意力的前身,如果你的夢觀察力弱到每個夢只能記錄兩三行,其實你平常醒時就多練習覺察力(tonal注意力),這對你夢中的觀察力或說注意力會有一定的幫助。

「唐望故事」做夢篇 REVIEW-24

「妳們任何時候都可以隨心所欲進入做夢嗎?」我問。

「沒有,」拉葛達回答,「做夢需要太多的力量,我們都沒有那麼大的力量。Nagual說,獲得能量最好的方法,當然就是讓陽光射入眼睛,尤其是左眼。」

我告訴她我對此一無所悉,她便描述了唐望教過她們的方法。在她說時,我想起唐望也曾教過我同樣的方法。主要是當我用半閉的左眼捕捉陽光時,緩慢地左右擺動我的頭。他說,我們不僅可以利用太陽,也可以使用任何一種能照在眼睛上的光。

“Can all of you go into dreaming any time you want?” I asked.
“No,” la Gorda replied. “Dreaming takes too much power. None of us has that much power. The Nagual said that the best way of getting energy is, of course, to let the sun inside the eyes, especially the left eye.”

I told her that I knew nothing about it, and she described a procedure that don Juan had taught them. As she spoke I remembered that don Juan had also taught the same procedure to me. It consisted in moving my head slowly from side to side as I caught the sunlight with my half-closed left eye. He said that one could not only use the sun but could use any kind of light that could shine on the eyes.

*****

唐望曾說過,我們的「第一力量之環」(first ring of power)在我們生命極為早期時就開始使用,我們以為那就是我們的全部而活著。我們的「第二力量之環」(second ring of power),即「nagual注意力」,對我們絕大多數人來說仍然隱藏著,只有在我們死亡的那一刻才會對我們揭露。然而,有一條通往它的道途,我們每個人都可企及,但是只有巫士才會採用。那條道途是透過「做夢」。「做夢」基本上是把普通夢轉變成有意志(volition)的活動。做夢者藉由使用他們的「nagual注意力」並將它集中到普通夢的事物上,使那些夢變成「做夢」。

唐望說要達到「nagual注意力」是無步驟可循的。他只給我一些指點。在夢中找手是第一個指示;然後注意力的練習延伸到尋找事物,尋找特定的特徵,如建築物、街道等。從那裡跳到在一天當中特定時間「做夢」到特定地點。最後階段是引發「nagual注意力」集中到「tonal的自己」(tonal self,指醒時世界的自己)。唐望說最後階段,通常是由一個我們許多人都曾經作過的夢所引出,在這個夢中,我們看著自己在床上睡覺。當一個巫士有這樣的夢時,他的注意力已經發展到某種程度,以致於他不會把自己弄醒——就像我們大多數人在類似情況下會做的,而是轉身開始行動,就像他在日常世界一樣。從那一刻起,原來統一的人格就出現了分裂、某種分支。在唐望體系中,使用「nagual注意力」並將其發展到我們日常注意力的高度和複雜度的結果,就是產生了另一個自己,一個與自己完全相同的存有(being),但是在「做夢」時所造。

「哲那羅大部分時間都是處在他的做夢體(body of dreaming),」拉葛達說,「他更喜歡做夢體。這就是為什麼他可以做出最怪異的事,把你嚇得半死。」

《巫士的傳承》pp. 308-311,重譯

Don Juan had said that our “first ring of power” is engaged very early in our lives and that we live under the impression that that is all there is to us. Our “second ring of power,” the “attention of the nagual,” remains hidden for the immense majority of us, and only at the moment of our death is it revealed to us. There is a pathway to reach it, how-ever, which is available to every one of us, but which only sorcerers take, and that pathway is through “dreaming.” “Dreaming” was in essence the transformation of ordinary dreams into affairs involving volition. Dreamers, by engaging their “attention of the nagual” and focusing it on the items and events of their ordinary dreams, change those dreams into “dreaming.”

Don Juan said that there were no procedures to arrive at the attention of the nagual. He only gave me pointers. Finding my hands in my dreams was the first pointer; then the exercise of paying attention was elongated to finding objects, looking for specific features, such as buildings, streets and so on. From there the jump was to “dreaming” about specific places at specific times of the day. The final stage was drawing the “attention of the nagual” to focus on the tonal self. Don Juan said that that final stage was usually ushered in by a dream that many of us have had at one time or another, in which one is looking at oneself sleeping in bed. By the time a sorcerer has had such a dream, his attention has been developed to such a degree that instead of waking himself up, as most of us would do in a similar situation, he turns on his heels and engages himself in activity, as if he were acting in the world of everyday life. From that moment on there is a breakage, a division of sorts in the otherwise unified personality. The result of engaging the “attention of the nagual” and developing it to the height and sophistication of our daily attention of the world was, in don Juan’s scheme, the other self, an identical being as oneself, but made in “dreaming.”

“Genaro was in his body of dreaming most of the time,” la Gorda said. “He liked it better. That’s why he could do the weirdest things and scare you half to death.”

The Second Ring of Power
SW
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「唐望故事」做夢篇 REVIEW-25

文章SW » 2023-01-28, 15:21

看過「唐望故事」前兩本的讀者,都知道唐望一開始訓練卡斯塔尼達時,是使用一種意識轉換植物,稱為培藥特(peyote,一種小型仙人掌植物,是印第安人致幻药的主要成分)。
宗薩仁波切經常提到一種毒品DMT(是一種色胺類致幻劑。通常會在冥想與禁食期間大量產生),跟培藥特性質差不多,都是會引起幻覺。唐望在卡氏身上使用培藥特的主要原因是強迫他的聚合點鬆動。

聚合點理論是唐望傳承的核心,秋英多傑仁波切在他的自傳中常用到「識聚」一詞,因為我們所感知的一切,都是蘊聚(五蘊的聚合)之故。做夢本身就會自然地移動聚合點,所以才說它是一種不傷害第二注意力,或者說不讓第二注意力定著(聚合點在新的位置重新聚合成境相)在壞的那一面。

我是不大理解,聚集在壞的一面和好的一面又是如何造成的?是否跟寂忿百尊中有寂靜尊和忿怒尊原理一樣?因為好與壞(寂靜或忿怒)這兩者都是屬於我們本性的一部份。


「唐望故事」做夢篇 REVIEW-25

她回答,「這讓我想到Nagual要我告訴你的下一件事。他說因為你是空虛的,他必須以一種不同於我們的方式來聚集你的第二注意力,也就是nagual注意力。我們藉由做夢來聚集第二注意力,而你是藉由他的力量植物(power plants)。Nagual說他的力量植物把你的第二注意力中兇暴的(menacing)一面聚集成一團,就是從你頭頂冒出來的那個形狀。他說,使用力量植物的巫士都會發生這種情況。如果他們沒有死,力量植物就會將他們的第二注意力轉變成從他們頭上冒出來的可怕形狀。

「現在我們來談談他要你做的事。他說你現在必須改變方向,開始以另一種方式聚集你的第二注意力,就比較像我們的方式。除非你平衡你的第二注意力,否則你無法繼續知識的修道。到目前為止,你那個注意力一直仰賴Nagual的力量,但現在你是一個人了。這就是他要我告訴你的。」

「我要如何平衡我的第二注意力?」

「你必須用我們的方式做夢。做夢是聚集第二注意力而不傷害到它、不會讓它變得兇惡可怕的唯一方式。你的第二注意力定著在(fixed on)這世界可怕的一面;而我們則是定著在它的美麗上。你必須換邊與我們一道,這就是昨晚你決定和我們一起走時所做的選擇。」

*****

我想讓她告訴我更多這方面的事。她把手放在我的筆記本(writing pad寫字板)上,說我們接下來還有非常忙碌的一天,我們需要儲存能量才能承受。因此,我們必須用陽光來充實能量。她說,修法的方式是我們要用左眼來吸取陽光。當她用半睜的左眼直接瞥視太陽時,便開始緩慢地左右擺頭。

《巫士的傳承》pp. 317, 319,重譯

she replied. “And this brings me to the next thing the Nagual asked me to tell you. He said that because you were empty he had to gather your second attention, your attention of the nagual, in a way different than ours. We gathered that attention through dreaming and you did it with his power plants. The Nagual said that his power plants gathered the menacing side of your second attention in one clump, and that’s the shape that came out of your head. He said that that’s what happens to sorcerers when they are given power plants. If they don’t die, the power plants spin their second attention into that awful shape that comes out of their heads.

“Now we’re coming to what he wanted you to do. He said that you must change directions now and begin gathering your second attention in another way, more like us. You can’t keep on the path of knowledge unless you balance your second attention. So far, that attention of yours has been riding on the Nagual’s power, but now you are alone. That’s what he wanted me to tell you.”

“How do I balance my second attention?”

“You have to do dreaming the way we do it. Dreaming is the only way to gather the second attention without injuring it, without making it menacing and awesome. Your second attention is fixed on the awful side of the world; ours is on the beauty of it. You have to change sides and come with us. That’s what you chose last night when you decided to go with us.”

*****

I wanted her to tell me more on the subject. She put her hand on my writing pad and said that we had a terribly busy day ahead of us and we needed to store energy in order to withstand it. We had, therefore, to energize ourselves with the sunlight. She said that the circumstances required that we take the sunlight with the left eye. She began to move her head slowly from side to side as she glanced directly into the sun through her half-closed eyes.
SW
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文章: 4240
註冊時間: 2012-03-05, 16:23
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