唐望故事—做夢篇 REVIEW

[SW]

前一集講到在「靜態守夜」階段，要現前出色斑或明點，藉由此通道進入第二注意力的層面。如 EP34 所摘：

「靜態的守夜」（restful vigil，寧靜守夜）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（a flood of reddish light）；就像是面對太陽緊閉眼皮所看到的光。

我們暫把它類比於明、增、得三光的階段（特別是增相的部分，這是紅色的）。

接下來蘇麗卡開始教導肉體和能量體的合一。在《巫士的穿越》中，說到過錯誤的二分法：「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」（見 EP39）。

現在我們可能先假定：第一注意力是肉體的主導意識；第二注意力是能量體的主導意識。那麼要讓這兩者（第一、第二注意力）合用（就是在處於第二注意力的同時，仍能保有第一注意力的邏輯理性，這有點類似大圓滿的修持方式：在不遮止六識功能的同時，能直接專注在本覺明分當中），坐姿上，就必須讓此二注意力（覺知）的中心點貼近。

雖然在唐望傳承的所謂身體中心在於臍輪或生法宮，但換成佛法修持的坐姿，依然有其相似之處。在修法坐姿上，網路上可以找到南懷瑾示範的幾種姿勢，都類同這裡所說的：讓小腿中心與身體中心（腹部）貼近的坐姿。

以唐望歷代相傳的密法「力量呼吸」的坐姿來說，它是雙膝併攏立起，雙手環抱於胸前。這裡卡氏講的應該類似這種吧。

「坐下來，背脊稍微彎曲，膝蓋靠到胸前，腳踏在地上，手臂環抱小腿，或者可以抓著手肘。讓下巴輕觸胸口。採取很短，很淺的呼吸。做短暫的呼吸至少十分鐘。」克萊拉說明：「這種呼吸反映存在與非存在的雙重力量。有規律地練習，帶著平靜與刻意，會逐漸平衡我們內在的能量。」（《巫士的穿越》）

「唐望故事」做夢篇 REVIEW-51

之後蘇麗卡開始了她教導的另一方面。她教我如何移動。她透過命令我將意識放在身體的中央開始她的指導。就我而言，中央是位於肚臍下緣的下方。

首先，我注意到在我明晰繭上第二注意力的那一點發癢。然後我感覺自己好像被折成兩半，捲進一張床單裡。當捲動結束時，我就感覺不到自己身體了。我只是一團無定形的意識，這團意識停駐在一條溝痕裡。

這時我明白了，要描述在做夢中發生的事是不可能的。蘇麗卡說，左、右邊意識（right and left side awareness）是包裹在一起的。兩者一起安住於（rest in）第二注意力被壓凹的中心的同一束裡面。為了要做夢，一個人需要〔同時〕控制明晰體（能量體）與肉體。

第一，第二注意力的聚合中心必須由其他人從外部推入（push in），或由做夢者從內部吸入（suck in）來成辦。第二，為了遣除（dislodge）第一注意力，位於身體中心（腹部）與小腿的中心，尤其是右小腿的中心，必須受到刺激，並盡可能地靠近彼此，直到〔此二處〕似乎連在一起。然後，被捆起來的感覺就會發生，第二注意力就會自動接管。

蘇麗卡以命令提出的解釋，是描述所發生的事情最有說服力的方式，因為在做夢中涉及的所有感官經驗，都不屬於我們正常的感官分類系統（感官數據清單）的一部分。

蘇麗卡還說，像雪茄般被捲起來、並被放進第二注意力凹痕中的感覺，是我將左、右邊意識合併成單一意識的結果，其中主導順序已被調換，左邊意識獲得了控制權。她要求我要足夠專注，以捕捉到這個反轉的動作；兩種注意力又會恢復平常，右邊意識取回控制權。

蘇麗卡說，首先我必須熟練任意移動的能力。她開始指導我，一次又次地在我處於「靜態守夜」狀態時睜開眼睛。我費了很大的努力才做到這一點。有一次我的眼睛突然睜開，看見蘇麗卡在我頭上若隱若現。

《老鷹的贈予》pp. 292-295，重譯

Zuleica started then on another facet of her teachings. She taught me how to move. She began her instruction by commanding me to place my awareness on the midpoint of my body. In my case the midpoint is below the lower edge of my belly button.
First I noticed the itch on the point of the second attention in my luminous shell. Then I felt as if I were being folded in two and rolled inside a sheet. When the rolling ended I could not sense my body any more. I was only an amorphous awareness. That awareness came to rest inside a ditch.
I understood then the impossibility of describing what takes place in dreaming. Zuleica said that the right and left side awareness are wrapped up together. Both of them come to rest in one single bundle in the dent; the depressed center of the second attention. To do dreaming one needs to manipulate both the luminous body and the physical body.

First, the center of assembling for the second attention has to be made accessible by being pushed in from the outside by someone else, or sucked in from within by the dreamer. Second, in order to dislodge the first attention, the centers of the physical body located in the midsection and the calves, especially the right one, have to be stimulated and placed as close to one another as possible until they seem to join. Then the sensation of being bundled takes place and automatically the second attention takes over.

Zuleica's explanation, given in commands, was the most cogent way of describing what takes place because none of the sensory experiences involved in dreaming are part of our normal inventory of sensory data.

Zuleica also said that the feeling of being rolled up like a cigar and placed inside the dent of the second attention was the result of merging my right and left awareness into a single awareness in which the order of predominance has been switched, and the left has gained supremacy. She challenged me to be attentive enough to catch the reversal motion; the two attentions again becoming what they normally are with the right holding the reins.

Zuleica said that first of all I had to perfect my command of moving at will. She began her instruction by directing me time and time again to open my eyes while I was in a state of restful vigil. It took a great deal of effort for me to do it. One time my eyes opened suddenly and I saw Zuleica looming over me.

[SW]

繼續上集蘇麗卡的做夢訓練，這階段已經是肉體轉為做夢體。雖然這裡沒有確切地描述做夢訓練的當下肉身在哪裡，不過從脈絡中可以知道，從第一注意力轉為第二注意力時，所聚合的能量，不同於醒時所聚合的物質世界。

教法中常說第四時，是超越三維空間的。說到禪定，也是強調要從現在的時空中超越。所以起點就是寂止，這是一切修法的基礎。

然後就是移動的訓練。做夢者班成員也是從這裡訓練起，因為大部分的人都是從一個夢中認知是夢，所在位置就是一個清明夢的場景，這是你的起點，你如果不移動，就一直是在清明夢的層次。

所謂移動，就是要讓聚合點位移。熟悉唐望理論的人都知道：一個境相就是一束能量通過聚合點所在位置顯現成相的結果；如果你把聚合點位移，通過其並詮釋出來的，就是另一番景象。

聚合點在我們醒時的位置上聚合的當然就是這個地球，我們第一注意力就是習慣地鎖定在地球的放射（能量）上。而第二注意力（位移後的聚合點位置）就是另些鮮少使用到的宇宙能量。

總之，理論是一回事，實際訓練又是一回事。光一個從清明夢中換景出來的自主性動作（volitional movement），做夢者班做夢者就花費巨大的努力，因為前個清明夢的場景，過於錨定（定著），而你的理智也並不如真正醒時一般，能做出明確的切割，並能移動出來（換景）。（如前所說，其實並沒有一個真正的「移動」，只不過是打斷連結重新再聚合罷了。）

「唐望故事」做夢篇 REVIEW-52

第二注意力是寂靜（calmness）本身。……我體內的某個東西震動了，突然我站了起來。……為了要移動，我必須在非常深的層次上意願（intend）我的移動。換句話說，我必須完全相信我要移動，或者更準確地說，我必須確信我需要移動。

一旦我瞭解了這個原則，蘇麗卡就讓我練習每一個想得到的意願移動（volitional movement意志行動）。我練習得越多，就越清楚做夢其實是一種理性的狀態。

蘇麗卡解釋說，在做夢當中，右邊也就是理性意識被包裹在左邊意識中，以給予做夢者一種清明與理性的感覺；但理性的影響必須是最輕微的，只能當成一種抑阻機制，來保護做夢者免於過度和怪異之行事。

下一步是學習指揮（direct）我的做夢體。……於是，蘇麗卡給予我從「靜態守夜」狀態睜開眼睛去看後院的任務。

這用了我很多次做夢才學會，終於睜開眼睛看到蘇麗卡或看到黑暗的後院。這時候我才瞭解到，她本人一直以來都是在做夢〔狀態〕。她從來沒有親自站在大廳我身後的壁龕中。我第一天晚上以為我背靠著牆壁，我〔的感覺〕是對的。蘇麗卡只是一個來自做夢的聲音。

在一次做夢過程中，當我刻意睜開眼睛想看到蘇麗卡時，我震驚地發現拉葛達還有瑟芬娜，正跟蘇麗卡一起浮現在我頭頂。此後便開始了她教導的最後一部分。

蘇麗卡教我們三個和她一起旅行。她說我們的第一注意力是被鉤在地球的放射上，而我們的第二注意力則是被鉤在宇宙的放射上。她的意思是，從定義上來說，做夢者是在超出日常生活的關注範圍之外。作為一名做夢中的旅行者，蘇麗卡與拉葛達、約瑟芬娜，以及我的最後任務，是調整我們的第二注意力，以跟隨她到未知的世界旅行。

《老鷹的贈予》pp. 296-298，重譯

The second attention was calmness itself....Something in me rocked, and suddenly I was standing....In order to move I had to intend my moving at a very deep level. In other words, I had to be utterly convinced that I wanted to move, or perhaps it would be more accurate to say that I had to be convinced that I needed to move.

Once I had understood that principle, Zuleica made me practice every conceivable aspect of volitional movement. The more I practiced, the clearer it became for me that dreaming was in fact a rational state.

Zuleica explained it. She said that in dreaming, the right side, the rational awareness, is wrapped up inside the left side awareness in order to give the dreamer a sense of sobriety and rationality; but that the influence of rationality has to be minimal and used only as an inhibiting mechanism to protect the dreamer from excesses and bizarre undertakings.

The next step was learning to direct my dreaming body....Zuleica presented to me, accordingly, the task of opening my eyes from a state of restful vigil to see the patio.

It took many more sessions of dreaming for me to learn, at last, to open my eyes to see either Zuleica or to see the dark patio. I realized then that she herself had been dreaming all along. She had never been in person behind me in the alcove in the hall. I had been right the first night when I thought that my back was against the wall. Zuleica was merely a voice from dreaming.

During one of the dreaming sessions, when I opened my eyes deliberately to see Zuleica, I was shocked to find la Gorda as well as Josefina looming over me together with Zuleica. The final facet of her teaching began then.

Zuleica taught the three of us to journey with her. She said that our first attention was hooked to the emanations of the earth, while our second attention was hooked to the emanations of the universe. What she meant by that was that a dreamer by definition is outside the boundaries of the concerns of everyday life. As a traveler in dreaming then, Zuleica's last task with la Gorda, Josefina, and me was to tune our second attention to follow her around in her voyages into the unknown.

[SW]

《老鷹的贈予》這書摘得蠻久了，接下來的篇幅是潛獵，導師是佛琳達，所以也許今天就結束這本書的摘要。

我引個 2008 年資深佛友寫給我的書信內容：

資深佛友：之前很早就覺得你對出體清明夢有些貪玩，所以推薦法王如意寶的醒夢那篇給你，希望你就此深入、見性成佛。只是你降服其心也需要一個過程，所以你又看了很多書、拜了師接受引導，這才漸入佳境。

基本上我不認為我早期出體夢貪玩，那都是訓練的一部分（可能資深佛友不懂），不過確實去過「很多地方」，也擁有我自己的「不少的」故事可以講。

我個人認為，若是自己做夢沒有那種能耐，就不用說自己打坐還是什麼普通夢中看到佛還是本尊給自己授記。之前也有做夢者班成員說到夢到護法提醒他修什麼法。我覺得這種事情還是先找上師確認，不要盲從，除非自己的夢有很高比例的明性。不然偶爾記得一兩個夢，實在無足參考，因為你的明性基礎普遍偏低的關係，也不大可能一夢定江山。

宗喀巴大師夢到文殊菩薩「顯靈」時，也是先去問過自己老師。所以也不用太聽信夢中某人所說，誰又知道他是護法咧？不然你得像 Jane Roberts 信封藏字測試賽斯啊！

「唐望故事」做夢篇 REVIEW-53

蘇麗卡有系統地帶領我們進行難以言喻的旅行。拉葛達說，蘇麗卡甚至把約瑟芬娜帶到了更遠、更深的未知〔世界〕，因為約瑟芬娜就像蘇麗卡本人一樣，有點瘋狂。她們兩人都不具備支撐做夢者清明的理性核心，因此她們沒有障礙，也沒有興趣找出任何事情的合理原因或理由。

關於我們的旅程，蘇麗卡告訴我唯一的一件事，聽起來像是一種解釋，那就是做夢者的力量集中於自己的第二注意力上，使他們變成了活生生的彈弓。做夢者越強大，越完美無缺，他們就能將第二注意力投射到未知〔的世界〕越遠，而且他們做夢投射持續的時間也越久。

唐望說，我與蘇麗卡的旅行不是幻覺，我和她所做的一切都是朝向第二注意力的控制所邁出的一步。換句話說，蘇麗卡正在教我另一個領域的感知偏好。

然而，他無法解釋這些旅程的確實性質；或者他也許不想為自己說的負責。他說，如果他試圖用第一注意力的感知偏好來解釋第二注意力的感知偏好，他只會讓自己絕望地困在言語中。他要我去得出自己的結論，而我越是去思索這整件事，我就越清楚他的遲疑（不想講）是有作用的。

針對第二注意力的引導期間，在蘇麗卡的指導下，我對奧秘進行了實際的探訪，這些奧秘當然超出了我的理性範圍，但顯然是在我完整意識的可能性之內。我學會了探索驅入一些難以理解的〔境地〕，最終就像艾密力圖和璜‧吐馬一樣，擁有了自己的永恆故事。

《老鷹的贈予》pp. 300-301，重譯

Zuleica took us systematically on voyages that were beyond words. La Gorda said that Zuleica took Josefina even farther and deeper into the unknown, because Josefina was, just like Zuleica herself, quite a bit crazy. Neither of them had that core of rationality that supplies a dreamer with sobriety, thus they had no barriers and no interest in finding out rational causes or reasons for anything.

The only thing that Zuleica told me about our journeys that sounded like an explanation was that the dreamers' power to focus on their second attention made them into living slingshots. The stronger and the more impeccable the dreamers were, the farther they could project their second attention into the unknown, and the longer their dreaming projection would last.

Don Juan said that my journeys with Zuleica were no illusion, and that everything I had done with her was a step toward the control of the second attention. In other words, Zuleica was teaching me the perceptual bias of that other realm.

He could not explain, however, the exact nature of those journeys; or perhaps he did not want to commit himself. He said that if he attempted to explain the perceptual bias of the second attention in terms of the perceptual bias of the first, he would only trap himself hopelessly in words. He wanted me to draw my own conclusion, and the more I thought about the whole matter, the clearer it became to me that his reluctance was functional.

Under Zuleica's guidance during her instruction for the second attention, I made factual visitations to mysteries that were certainly beyond the scope of my reason, but obviously within the possibilities of my total awareness. I learned to voyage into something incomprehensible and ended up, like Emilito and Juan Tuma, having my own tales of eternity.

[SW]

今天換一本摘。這本叫《內在的火焰》，主要與唐望傳承巫士的虹光身成就有關，所以花了很多篇幅講述三種注意力，還有意識（覺性）之光等等。

為避免落入佛法語彙中的第六意識的意識，所以在此區別了 awareness 和 consciousness。但我並不確定卡氏的用詞有區隔這兩者。但比較原始的稱為覺性，比較後天養成的稱為注意力，這應該是沒有太大的問題。

「唐望故事」做夢篇 REVIEW-54

唐望說，在人類成長的某個特定時期，繭內的放射會變得非常明亮；當人類累積了經驗時，它（此放射）開始發光。在某些情況下，此放射帶的光輝（glow）急遽增加，而與外部的放射融合。看見者目睹了這種情況，不得不推論出覺性（awareness）是原料（raw material，指原始狀態），而注意力（attention）是成熟後的最終結果。

「看見者說有三種注意力。」唐望繼續說道。「當他們這麼說時，他們的意思是只針對人類，而不是針對一切存在的有情眾生。但這三者並不只是注意力的類型，毋寧是成就的三個層次。它們是第一、第二及第三注意力，每個都自成一格，本身即是完整的領域。

他解釋說，人類的第一注意力是動物的覺知（animal awareness），其透過經驗的過程，被發展成一種複雜、精細而極其脆弱的能力，負責處理日常世界不計其數的各個方面。

「就看見者所看到的而言，第一注意力是覺性之光（glow）發展成的一種極端光亮（ultra shine），」他繼續說道。「但可以這麼說，它是固定在〔能量〕繭的表面。這是一種覆蓋已知〔世界〕的光輝。

「另一方面，第二注意力是一種更複雜、更特殊化的覺性之光的狀態，與未知〔領域〕有關。當人類〔能量〕繭內未使用的放射被加以利用時，它才會出現。

「我說第二注意力『特殊化』（specialized）的原因是，為了要利用那些未使用的放射，人們需要不尋常與複雜的策略，而這需要最高的紀律與專注。」

他說他之前在教我做夢的藝術時曾告訴我，要覺察到自己正在作夢所需要的專注力是第二注意力的前身。這種專注是意識（consciousness）的一種形式，與處理日常世界所需的意識不在同一類別內。

他說，第二注意力也叫「左邊的覺知」（leftside awareness，魯宓翻「左邊的意識」）；它是人們所能想像到的最廣闊的領域，事實上，它是如此廣闊，乃至於似乎浩瀚無邊。

《內在的火焰》pp. 89-91，重譯

He said that at a given time in the growth of human beings a band of the emanations inside their cocoons becomes very bright; as human beings accumulate experience, it begins to glow. In some instances, the glow of this band of emanations increases so dramatically that it fuses with the emanations from the outside. Seers, witnessing an enhancement of this kind, had to surmise that awareness is the raw material and attention the end product of maturation.

He explained that the first attention in man is animal awareness, which has been developed, through the process of experience, into a complex, intricate, and extremely fragile faculty that takes care of the daytoday world in all its innumerable aspects.

“Seers say that there are three types of attention,”don Juan went on.“When they say that, they mean it just for human beings, not for all the sentient beings in existence. But the three are not just types of attention, they are rather three levels of attainment. They are the first, second, and third attention, each of them an independent domain, complete in itself.”

“In terms of what seers see, the first attention is the glow of awareness developed to an ultra shine,”he continued.“But it is a glow fixed on the surface of the cocoon, so to speak. It is a glow that covers the known.

“The second attention, on the other hand, is a more complex and specialized state of the glow of awareness. It has to do with the unknown. It comes about when unused emanations inside man’s cocoon are utilized.

“The reason I called the second attention specialized is that in order to utilize those unused emanations, one needs uncommon, elaborate tactics that require supreme discipline and concentration.”

He said that he had told me before, when he was teaching me the art of dreaming, that the concentration needed to be aware that one is having a dream is the forerunner of the second attention. That concentration is a form of consciousness that is not in the same category as the consciousness needed to deal with the daily world.

He said that the second attention is also called the leftside awareness; and it is the vastest field that one can imagine, so vast in fact that it seems limitless.

[SW]

以下有兩個重點：一是做夢者是脆弱敏感的，所以容易受到外界能量影響。二是配合放射，英文是 alignment，動詞 align（使一致）。

現在我沒有個人網站可以查了，反正有本唐望故事，有段說到，正是由於做夢者這個（弱點）特性，他們必須被保護在最核心；也就是說唐望團體外圍必須由潛獵者保護。（記得出處者可以告知我。）

接下來我想多點篇幅討論 align, alignment 這個詞彙。文中魯宓翻譯成「配合放射」，這裡我就沒改了。但我想到益西南開仁波切去年講課時提過這個單字：

「實際上全都必須是同時性的，因為它是不可分別的，此（法報化三身）三者不能被分割。所以我們要調整好（配合放射），有點像一次日蝕或月蝕時，〔三〕星球必須排列成一直線。當它們完美對齊（配合）時，就有這個剎那覺性，在那一瞬間就有我們所需要的一種覺性。所以如果沒有這三者在場，這就不會發生。」
In reality it should all be simultaneous, because it’s inseparable, these three can not be divided. So we align. It's a little bit like when there's an eclipse, the planets have to be aligned. When they are perfectly aligned, there is this instant presence, there is a presence in that instant what we need. So if they are not there, all three of them, this doesn't occur.

處於剎那覺性，難道不是另一股能量被配合放射嗎？因為處於平常意識狀態，我們也就沒有用到這些未使用的放射能量。要變成虹光身，難道不是能量體（金剛身）的全部能量都要融攝嗎？融攝於什麼呢？應該也是那個三者同時俱在〔才會發生〕的剎那覺性吧。

再進一步問：為何日月蝕時要修法？這三星球成一直線時，到底發生什麼？可能益西南開仁波切的例子，不僅僅是一個例子而已。

「唐望故事」做夢篇 REVIEW-55

唐望突然繼續他的解釋。他說，隨著時間的推移，新看見者建立起他們的練習（practices），他們瞭解到在普遍的生活情況下，潛獵只能最低限度地（minimally）移動聚合點。

他們也瞭解到，做夢本身就是移動聚合點最有效的方式。

「新看見者最嚴格的指令之一，」唐望繼續說道，「就是戰士們必須在正常意識狀態（normal state of awareness）下學習做夢。按照這項指令，我幾乎從我們見面的第一天就開始教你做夢了。」

「因為做夢是如此危險，而做夢者又如此脆弱，」他說。「做夢之所以危險，是因為它具有不可思議的力量；它讓做夢者變得脆弱，是因為它任由他們受到難以理解的配合放射（alignment，校準）力量的擺佈。

「新看見者瞭解到，在我們正常意識狀態下，我們有無數的防禦措施，可以保護我們免受未使用的放射力量突然在夢中配合放射（become aligned）的影響。」

唐望解釋說，做夢就像潛獵一樣，始於簡單的觀察。古代看見者發覺，在夢中聚合點以最自然方式稍微往左邊移動。當人類入睡，各種未使用的放射開始發光時，聚合點確實會放鬆下來。

古代看見者立即被這項觀察激起興趣，開始研究這種自然的移動，直到他們能夠控制它。他們將此控制稱為做夢，或操縱（handling）做夢體的藝術。

他說，不論新、舊看見者，都將做夢理解為在睡眠中聚合點經歷自然移動的控制。他強調，控制這種移動並非以任何方式去引導聚合點，而是將聚合點固定在它在睡眠中自然移動到的位置。

古代看見者看見，在某些夢中，做夢者的聚合點會比其他夢中向左移動得更深。這項觀察向他們提出了這樣的問題：是夢的內容使聚合點移動，還是聚合點移動本身啟動了未使用的放射，而產生了夢的內容？

他們很快就瞭解到，聚合點向左邊移動產生了夢。移動得越遠，夢就越生動和怪異。

《內在的火焰》pp. 201-203，重譯

Don Juan quite abruptly resumed his explanation. He said that as time passed and the new seers established their practices, they realized that under the prevailing conditions of life, stalking only moved the assemblage points minimally.

They realized that dreaming was in itself the most effective way to move the assemblage point.

“One of the strictest commands of the new seers,” don Juan continued, “was that warriors have to learn dreaming while they are in their normal state of awareness. Following that command, I began teaching you dreaming almost from the first day we met.”

“Because dreaming is so dangerous and dreamers so vulnerable,” he said. “It is dangerous because it has inconceivable power; it makes dreamers vulnerable because it leaves them at the mercy of the incomprehensible force of alignment.

“The new seers realized that in our normal state of awareness, we have countless defenses that can safeguard us against the force of unused emanations that suddenly become aligned in dreaming.”

Don Juan explained that dreaming, like stalking, began with a simple observation. The old seers became aware that in dreams the assemblage point shifts slightly to the left side in a most natural manner. That point indeed relaxes when man sleeps and all kinds of unused emanations begin to glow.

The old seers became immediately intrigued with that observation and began to work with that natural shift until they were able to control it. They called that control dreaming, or the art of handling the dreaming body.

He said that seers, old and new, understand dreaming as being the control of the natural shift that the assemblage point undergoes in sleep. He stressed that to control that shift does not mean in any way to direct it, but to keep the assemblage point fixed at the position where it naturally moves in sleep.

The old seers had seen that in some dreams, the assemblage point of the dreamer would drift considerably deeper into the left side than in other dreams. This observation posed to them the question of whether the content of the dream makes the assemblage point move, or the movement of the assemblage point by itself produces the content of the dream by activating unused emanations.

They soon realized that the shifting of the assemblage point into the left side is what produces dreams. The farther the movement, the more vivid and bizarre the dream.

[SW]

《做夢的藝術》裡面看手的練習，幾乎成了老生常談了，但就是鮮少人能夠執行。這裡說到看手不是為了控制夢，而是為了讓聚合點固定下來。什麼叫聚合點固定下來？就是說我們在知夢後，換景到了另個夢場景，為了避免場景裡的東西變來換去，我們透過看手，讓聚合點固定，這樣場景視覺上就會比較連貫。

而換景就是要讓聚合點移動到其他位置，如此才會重新聚合成另個夢場景。這跟清明夢一境到底的體驗還是有所不同的。這我實在沒辦法告訴你，只能你自己親身去做，才知道有何不同。

這裡同時提到了兩步驟：聚合點的移動與定著。是這兩者必須取得微妙的平衡。每次聚合點移動後（到了另個夢場景）就需要定著，這時你就需要靠看手來穩固景象，同時保持清明流暢，避免太過於專注於細節，因此以下說到：淡定、不在乎與自在。要能從事以上的練習，需要靠日常節省能量。

看見者（seers）一詞是在《老鷹的贈予》才開始出現，而看見（seeing）就是：直接知覺能量在宇宙中流動的能力。修行者唯一需要的，就是：覺知到看見者所揭示的可能性。這句話值得我們多加玩味。

我回頭查了卡斯塔尼達對第一本《巫士唐望的教誨》的三十週年紀念序文，所謂的「認知」系統，英文是 cognition。無獨有偶，最近聽宗薩欽哲仁波切直播「金剛乘成就法」，他口中的 the very-moment cognizance 翻譯為當下覺知。所以這個認知是與覺知有關的。我找了一下兩字的差異：

cognition: (psychology心) the process by which knowledge and understanding is developed in the mind認知；感知；認識（過程）
cognizance:(formal) knowledge or understanding of something認識；獲知；領悟
cognition指的是develop knowledge and understanding的PROCESS；
cognizance指的是knowledge or understanding本身。

cognition is the mental process of knowing, learning, and understanding things. 認識(過程)；認識力。
cognizance: a formal word.1. Cognizance is knowledge or understanding. 認識；覺知

（按：這兩字衍生的形容詞各是 cognitive 和 cognizant）

「唐望故事」做夢篇 REVIEW-56

唐望告訴我，到目前為止，我已經將做夢理解為對夢的控制，而他讓我進行的每一個練習，目的在於教我掌控我的夢，諸如在夢中找到我的手，雖然看起可能是〔控制夢〕但並不是。這些練習是被設計來讓我的聚合點固定於它在我睡眠中移動到的位置。就是在此處，做夢者必須取得微妙的平衡。他們所能引導的就是聚合點的定著。看見者如同漁夫，裝備著一條可以隨處拋擲的線；他們唯一能做的就是將釣線在其落點錨定下來。

「聚合點在夢中移動到的位置就稱為做夢位置，」他繼續說道。「古代看見者(1)非常擅長於維持住他們的做夢位置，他們甚至能夠在聚合點錨定在該處時醒來。」

「古代看見者稱這種狀態為做夢體，因為控制到了極致，每次他們在新的做夢位置醒來時，都會創造出一個暫時的新身體。

「在做夢中，確實沒有引導聚合點移動的方法；唯一造成這種移動的是做夢者的內在力量。」

藉著戰士的行徑或戰士之道這套系統，新看見者強化了自己，獲得了引導夢中聚合點移動所需的內在力量。唐望強調，他所說的〔內在〕力量不單只是堅信。內在力量意指一種淡定感，幾乎是漠不關心、一種輕鬆自在的感覺，但最重要的是，它意味著一種自然而深刻的檢視和理解的傾向。新看見者(2)將這些性格特點稱為清明（sobriety）。

「新看見者堅信」，他繼續說道，「完美無缺的生活本身無可避免地會導致清明感，而這反過來又會導致聚合點的移動。

「我說過，新看見者相信聚合點可以從內部移動。他們更進一步主張，完美無缺的人不需要他人引導，靠自己節省能量，他們就能做到看見者所做的一切。他們需要的只是一個最小的機會，就是覺知到看見者所揭示的可能性（just to be cognizant of the possibilities that seers have unraveled）。」

《內在的火焰》pp. 204-205，重譯

.......................
註釋：
(1) 看見者把人看見成一種能量場，像個明亮的蛋。古代看見者指古代傳統特爾提克（托爾特克）時期的看見者。
(2) 新看見者：新階段的看見者，是追求絕對自由的戰士，他們完全主宰了對意識、潛獵及意願的控制，使他們能不受死亡的掌握。他們能夠選擇離開世界的時間與方式。一旦時機成熟，他們會被一股來自內在的火焰所包圍，然後從這個地球上消失蹤影，自在無礙。

.......................
He told me that thus far I had understood dreaming as being the control of dreams, and that every one of the exercises he had given me to perform, such as finding my hands in my dreams, was not, although it might seem to be, aimed at teaching me to command my dreams. Those exercises were designed to keep my assemblage point fixed at the place where it had moved in my sleep. It is here that the dreamers have to strike a subtle balance. All they can direct is the fixation of their assemblage points. Seers are like fishermen equipped with a line that casts itself wherever it may; the only thing they can do is keep the line anchored at the place where it sinks.

“Wherever the assemblage point moves in dreams is called the dreaming position,” he went on. “The old seers became so expert at keeping their dreaming position that they were even able to wake up while their assemblage points were anchored there.

“The old seers called that state the dreaming body, because they controlled it to the extreme of creating a temporary new body every time they woke up at a new dreaming position.

“In dreaming, there is really no way of directing the movement of the assemblage point; the only thing that dictates that shift is the inner strength of dreamers.”

With that system, the warriors’ way or the warriors’ path, the new seers fortified themselves and acquired the internal strength they needed to guide the shift of the assemblage point in dreams. Don Juan stressed that the strength that he was talking about was not conviction alone. Internal strength meant a sense of equanimity, almost of indifference, a feeling of being at ease, but, above all, it meant a natural and profound bent for examination, for understanding. The new seers called all these traits of character sobriety.

“The conviction that the new seers have,” he continued, “is that a life of impeccability by itself leads unavoidably to a sense of sobriety, and this in turn leads to the movement of the assemblage point.

“I’ve said that the new seers believed that the assemblage point can be moved from within. They went one step further and maintained that impeccable men need no one to guide them, that by themselves, through saving their energy, they can do everything that seers do. All they need is a minimal chance, just to be cognizant of the possibilities that seers have unraveled.”

[SW]

很多例證說到都是在聽聞教法某句或怎樣的瞬間（譬如提水剛好提把斷掉，突然見到桶中月影散掉的瞬間），突然頓悟。我想這也是基於某個因緣，突然將他的聚合點移到了某個位置的關係。所以我們還是應該要多練習聚合點的移動，以抵抗平常設定的「僵固」——卡盧仁波切慣用詞。

（僵固這詞也是指聚合點太過於固守在平常的設定的位置上，就連睡覺作夢時也只是小幅的移動，因此夢才都是日常生活的重複，沒啥新意。）

講一個聽索達吉堪布講的小故事：

「倓虛法師《影塵回憶錄》裡面有一個故事，大概西元1910年，有個人叫劉文化，在北京嘉興寺院待了一個月左右，有個老和尚對他说《楞嚴經》重要，他就請了一本，回到河北營口老家。看了之後，幾乎看不懂，和朋友一起看還是不懂。劉先生不肯放棄，繼續不斷地讀經、思考，用了七八年的功夫。

劉先生用心專注研學，實在看不懂，就跪在佛前磕頭祈禱，慢慢地對裡面的詞句、經文以及其甚深意義逐漸通達，甚至瞭若指掌。
有一天，劉先生在藥鋪看這部經典，舖子管帳的黃先生就坐在他對面，兩人非常很專注，一個在低頭算帳，一個在低頭讀經。讀著讀著，突然劉先生像入定一樣，恍然大悟、豁然開朗，頓時現出一種境界來：整個器世界的山河大地、樓閣平臺、宮殿等一切都如琉璃世界一般澄澈，變成清淨通透的國土；其中有情世界有天龍鬼神、護法八部等所有人和非人的眾生，都清淨無比，各自拿著珍寶供品在虛空佇候著……整個世界清瑩無垢、格外清淨莊嚴。」

很早前聽淨空法師講過這故事的下半段，說他是打瞌睡時：

「劉居士出現的境界似夢非夢，但是又很清楚。看到兩個他的冤家來找他，過去為了債務糾紛打官司，那兩個人輸了以後上吊自殺。他說：『你們兩個來找我，有什麼事情？』這兩個鬼說：『求超度。」於是他又問：『你們要我怎麼超度？」鬼說：『只要你答應就行了。』他說：『好！我答應你們。』說完之後，便看到這兩個鬼魂踩著他的膝蓋、肩膀生天了。這兩個人走後，又來兩個，一個是他過世的太太，一個是他過世的小孩，也跪著求超度。他點點頭答應了，也看到他們踩著他的膝蓋、肩膀生天了。什麼儀式都沒有，那是真的，不是假的。」

所謂人可以去的七個世界，不知道是哪些，可能也包括可以往生的淨土吧。

「唐望故事」做夢篇 REVIEW-57

我毫無疑問地知道唐望是對的。所需要的就只是完美無缺、能量，從一個必須是深思熟慮、精準和單一的行動開始。如果該行動重複的時間夠久，一個人就會獲得一種堅定不移的意願，可以應用於其他任何事情上。如果做到這一點，道路就暢通無阻了。一件事會導致另一件事，直到戰士充分了悟他自己的完全潛能。

他說這就是他說的〔內在〕力量（strength）的一個例子。他解釋道，我的聚合點已移動，且被清明（sobriety）移動到一處增進瞭解的位置。同樣地它也可能被善變（不能堅持）移動到一處只會增強自我重要感的位置，就像之前發生過許多次的情況一樣。

I knew without any doubt whatsoever that don Juan was right. All that is required is impeccability, energy, and that begins with a single act that has to be deliberate, precise, and sustained. If that act is repeated long enough, one acquires a sense of unbending intent, which can be applied to anything else. If that is accomplished the road is clear. One thing will lead to another until the warrior realizes his full potential.

He exclaimed that this was a example of the strength that he was talking about. He explained that my assemblage point had shifted, and that it had been moved by sobriety to a position that fostered understanding. It could have as well been moved by capriciousness to a position that only enhances selfimportance, as had been the case many times before.

＊＊＊
我親眼目睹過哲那羅的做夢體（dreaming body）的實際情況（as it really is），就是一團光（a blob of light）。

我問他怎麼知道我做到了。他回答說，他看見我的聚合點先是移向平常的設定（normal setting，即醒時平常的位置）以控制我的恐懼，然後進一步向左移動，超過了沒有懷疑的位置（beyond the point where there are no doubts）。

「從那個位置，你只能看見一件事：能量團（blobs of energy）。」他繼續說道。「但從強化意識（heightened awareness）移動到左邊更深的另一點（位置），只是一次短暫的跳躍。真正的困難是讓聚合點從平常的設定轉換到沒有懷疑的位置（the point of no doubt）。」

「新看見者只保留做夢體這個名稱來表示一種感覺，一股能量的湧動，透過聚合點的移動傳送到這世界的任何地方，或傳送到人類可及的七個世界中的任何地方。」

唐望接著概述了達到做夢體的流程。他說，這要從最初的行動開始，而這是透過持續的行動培養出堅定不移的意願。堅定不移的意願會帶來內在的寂靜，而內在的寂靜則會帶來內在的力量（inner strength），讓聚合點在夢中移動到適當的位置。

他稱這個序列（流程）為基礎工程。控制〔能力〕的發展是在基礎工程完成之後進行的；它包括透過固守夢境相（夢場景）而有系統地維持做夢位置。穩定的練習可以使人有能力保持在新的夢境相（夢場景）的新的做夢位置，這並不是因為透過練習得到刻意的控制，而是因為每次這種控制得到鍛鍊，內在的力量便會增強。增強的內在力量又反過來使聚合點轉移到越來越適合培養清明的做夢位置；換句話說，夢本身變得越來越容易駕馭，甚至更有條理。

《內在的火焰》pp. 208-210，重譯

I had seen Genaro’s dreaming body as it really is, a blob of light.

I asked him how he was so sure I had done that. He replied that he had seen my assemblage point first move toward its normal setting in order to compensate for my fright, then move deeper into the left, beyond the point where there are no doubts.

“At that position there is only one thing one can see: blobs of energy,” he went on. “But from heightened awareness to that other point deeper into the left side, it is only a short hop. The real feat is to make the assemblage point shift from its normal setting to the point of no doubt.”

“The new seers have kept just the name dreaming body to mean a feeling, a surge of energy that is transported by the movement of the assemblage point to any place in this world, or to any place in the seven worlds available to man.”

Don Juan then outlined the procedure for getting to the dreaming body. He said that it starts with an initial act, which by the fact of being sustained breeds unbending intent. Unbending intent leads to internal silence, and internal silence to the inner strength needed to make the assemblage point shift in dreams to suitable positions.

He called this sequence the groundwork. The development of control comes after the groundwork has been completed; it consists of systematically maintaining the dreaming position by doggedly holding on to the vision of the dream. Steady practice results in a great facility to hold new dreaming positions with new dreams, not so much because one gains deliberate control with practice, but because every time this control is exercised the inner strength gets fortified. Fortified inner strength in turn makes the assemblage point shift into dreaming positions, which are more and more suitable to fostering sobriety; in other words, dreams by themselves become more and more manageable, even orderly.

[SW]

這週貼文分兩主題：一個是做夢僅能靠獨修，千萬別去參加什麼工作坊。做夢位置的意思是你必須在某個聚合點移動到的位置醒來恢復人身（醒來到某個現實時空），這對我們而言太難了。

醒來到某個現實時空的意思，就好比我真正去到例如阿彌陀佛淨土，在那生活一段時間再回來地球的醒時現實時空。

最近聽索達吉堪布講《楞嚴經》，說到佛陀帶阿難去到四大天王那裡看看其他的世界：

「於一毛端遍能含受十方国土。」在一个毛端当中，能容纳整个三千大千世界，或者十方国土。

自己身上就包含了一切世界的聚合點，不是嗎？

另一個就是本書的主旨所謂「內在的火焰」是什麼意思。唐望傳承巫士特別是 Nagual 要負責點燃全身聚合點的任務，假設在一個聚合點配合放射（realigning an emanation）就表示一個小世界，而在所有聚合點配合放射（realigning all those emanations），就是「點燃能量繭內所有放射」（那就無所不在了），那麼人就瞬間化成虹光了。當然 Nagual 虹化的能量足以帶走整梯成員。

也曾經聽資深佛友說一個故事：

巫術裏正確的部分，佛法裏都有；佛法裏深刻的地方，巫術裏不一定有。要此生身化虹光，也沒什麼難的，就算做到這個程度，我的上師說，身化虹光的人至少證得了一地菩薩（菩薩有十地呢，上面還有佛）。大圓滿裏面，成就者對羊群吹氣，整個羊群化為虹光什麼都不剩的記載也有。那些羊省事了，連修持都不用，幸福吧？

「唐望故事」做夢篇 REVIEW-58

「做夢者的發展是間接的，」他繼續說道。「這就是為什麼新看見者相信我們靠自己就可以做夢。由於做夢是利用聚合點的一種自然的內在移動，我們應該不需要任何人來幫助自己。

「我們迫切需要的是清明（sobriety），而除了我們自己，沒有人可以給我們或 幫助我們得到它。沒有清明，聚合點的移動就會混亂，就像我們普通夢一樣混亂。

「所以，總而言之，達到做夢體的做法（態度行持），就是我們日常生活中的完美無缺。」

唐望解釋說，一旦獲得了清明，做夢位置就變得越來越強，下一步就是要在任何做夢位置中醒來。他指出，這項操作雖然聽起來簡單，但實際上卻是一件非常複雜的事情——複雜到不僅需要清明，還需要戰士精神的所有特性，尤其是意願。

我問他意願如何幫助看見者在做夢位置醒來。他回答說，意願，作為對配合（調準）放射的力量最複雜的控制，透過做夢者的清明，是維持聚合點移動所照亮的任何放射都能配合（調準）的原因。

“The development of dreamers is indirect,” he went on. “That’s why the new seers believed we can do dreaming by ourselves, alone. Since dreaming uses a natural, builtin shift of the assemblage point, we should need no one to help us.

“What we badly need is sobriety, and no one can give it to us or help us get it except ourselves. Without it, the shift of the assemblage point is chaotic, as our ordinary dreams are chaotic.

“So, all in all, the procedure to get to the dreaming body is impeccability in our daily life.”

Don Juan explained that once sobriety is acquired and the dreaming positions become increasingly stronger, the next step is to wake up at any dreaming position. He remarked that the maneuver, although made to sound simple, was really a very complex affair, so complex that it requires not only sobriety but all the attributes of warriorship as well, especially intent.

I asked him how intent helps seers wake up at a dreaming position. He replied that intent, being the most sophisticated control of the force of alignment, is what maintains, through the dreamer’s sobriety, the alignment of whatever emanations have been lit up by the movement of the assemblage point.

＊＊＊

他說，離他們所有人離開的時間越來越近了。他正在加緊他的解釋，以便能及時完成。

「你怎麼知道你們已經快要離開了？」我問。

「這是一種內在的知識，」他說。「有一天你自己會知道。你看，Nagual胡里安讓我的聚合點移動了無數次，就像我讓你的聚合點移動一樣。然後他給我留下重新調整所有他透過移動幫我配合（調準）的這些放射，這是每個Nagual都必須執行的任務。

「無論如何，重新調整這些放射的工作是為點燃能量繭內所有放射的特殊操作鋪路。這我幾乎要做到了，我即將達到我的極限。由於我是Nagual，一旦我點燃繭內的所有放射，我們就會瞬間消失。」

He said that the time was getting closer for all of them to leave. He was pressing his explanation in order to finish it in time.
“How do you know that you are closer to leaving?” I asked.

“It is an internal knowledge,” he said. “You’ll know it someday yourself. You see, the nagual Julian made my assemblage point shift countless times, just as I have made yours shift. Then he left me the task of realigning all those emanations which he had helped me align through these shifts. That is the task that every nagual is left to do.

“At any rate, the job of realigning all those emanations paves the way for the peculiar maneuver of lighting up all the emanations inside the cocoon. I have nearly done that. I am about to reach my maximum. Since I am the nagual, once I do light up all the emanations inside my cocoon we will all be gone in an instant.”

「記住我告訴過你的，」他說。「不要相信情緒上的了悟（emotional realizations）。先讓你的聚合點移動，然後幾年之後，你就會有所了悟了。」

“Remember what I’ve told you,” he said. “Don’t count on emotional realizations. Let your assemblage point move first, then years later have the realization.”

《內在的火焰》pp. 210-214，重譯

[SW]

聽說《周處除三害》片中所影射的第二害，就是那個穿紫衣、說「感恩師父、讚嘆師父」的團體。他們也不是無知，但就是由於太深信自己情緒上的領悟（感受），而缺乏真正實修建立起來的見解所致。

所以唐望這裡說的似乎是：先是聚合點移動所生的領悟，才是情緒上的領悟（感悟）。他後面舉例說明他所謂因聚合點移動後所生之感悟。

最後一段是唐望與卡氏之間的上師瑜伽：如果你真的無法獨力解脫，至少要憶念我，我就會現身來帶你走。這就跟蓮師承諾的一樣，只要你在每月初十向我祈禱，我必定會出現在你面前。

學新時代的人，似乎都忘了，唐望巫術依然還是建立在師徒的感情上，沒有這點，除非你夠強，否則解脫還是無望的。（卡氏最後病逝於肝炎，他有沒有移動聚合點，回到那張長椅則不得而知。）

「唐望故事」做夢篇 REVIEW-59

「我當時還不知道，移動聚合點的方法是去建立新的習慣，去意願它移動。當聚合點確實移動了，我就好像突然發現，要應對像我恩人這樣無與倫比的戰士，唯一的辦法就是不要有自我重要感，這樣才能沒有偏見地讚美他們。」

他說，領悟（realizations）有兩種。一種只是鼓勵的話、情緒的強烈爆發，僅此而已。另一種則是聚合點移動的結果；它並非伴隨著情緒的爆發，而是伴隨著行動。當戰士經由使用，已然穩固他們聚合點的新位置，幾年後，情緒上的領悟便會出現。

唐望說，在他恩人的指導下，他的聚合點移動得不明顯，但是意義深遠。例如，有一天，他天外飛來一筆地領悟到自己有一種恐懼，這種恐懼一方面對他來說根本毫無意義，但另一方面卻又完全合情合理。

「我的恐懼是，由於愚蠢，我會失去得到自由（解脫）的機會，而重複我父親的命運。

「請注意，我父親的命運沒有什麼不對。他的生命與死亡不比大多數人好，也不是更糟；重點是，我的聚合點移動了，而有一天我領悟到，我父親的生與死，無論對別人還是對他自己來說，都不及一堆豆子那麼多（hadn’t amounted to a hill of beans）。

「我的恩人告訴我，我父母親的生死只是為了生下我，而他們的父母也為他們做了同樣的事。他說，戰士的不同之處在於，他們移動了自己的聚合點至足以領悟他們的父母為自己的生命付出了巨大的代價。這種移動使他們對生命，特別是活著的眾生，產生他們的父母從未感受過的尊重和敬畏。」

唐望從他最喜歡的長椅上站起來。他轉向我，他的目光明亮而平靜。

「萬一你愚蠢到讓自己任務失敗，」他說，「你至少必須要有足夠的能量移動你的聚合點，來到這張長椅。坐在這裡片刻，沒有念頭與欲望；不管我在什麼地方，我都會試著來這裡接你。我向你保證，我會努力的。」

然後他放聲大笑，彷彿他的承諾太過荒謬，令人難以置信。

《內在的火焰》pp. 230-232，重譯

“I hadn’t learned yet that the way to move that point is to establish new habits, to will it to move. When it did move, it was as if I had just discovered that the only way to deal with peerless warriors like my benefactor is not to have selfimportance, so that one can celebrate them unbiasedly.”

He said that realizations are of two kinds. One is just pep talk, great outbursts of emotion and nothing more. The other is the product of a shift of the assemblage point; it is not coupled with an emotional outburst but with action. The emotional realizations come years later after warriors have solidified, by usage, the new position of their assemblage points.

Don Juan said that under his benefactor’s guidance his assemblage point moved unnoticeably and yet profoundly. For instance, out of nowhere one day he realized that he had a fear that on the one hand made no sense to him at all, and on the other made all the sense in the world.

“My fear was that through stupidity I would lose my chance to be free and I would repeat my father’s life.

“There was nothing wrong with my father’s life, mind you. He lived and died no better and no worse than most men; the important point is that my assemblage point had moved and I realized one day that my father’s life and death hadn’t amounted to a hill of beans, either to others or to himself.

“My benefactor told me that my father and mother had lived and died just to have me, and that their own parents had done the same for them. He said that warriors were different in that they shift their assemblage points enough to realize the tremendous price that has been paid for their lives. This shift gives them the respect and awe that their parents never felt for life in general, or for being alive in particular.”

Don Juan rose from his favorite bench. He turned to me. His eyes were brilliant and peaceful.

“If you are ever so dumb as to fail in your task,” he said, “you must have at least enough energy to move your assemblage point in order to come to this bench. Sit down here for an instant, free of thoughts and desires; I will try to come here from wherever I am and collect you. I promise you that I will try.”

He then broke into a great laugh, as if the scope of his promise was too ludicrous to be believed.

[SW]

在南開諾布仁波切教授的架構體系中，每一個顯相——譬如說地球這個顯相：也就是地球本身和生活於其中的（有情和無情）眾生——都是一個明點。密續的標題也常見什麼六明點還是十三明點、二十五明點之類的。所以一個容納許多生靈生存的星球，就是一個大明點。

南開師描述過一個他夢中看到的圖形，就是一個大明點中又包覆著幾個明點，彼此之間還有距離，但他醒後卻畫不出來。這就好像地球是個大明點，每個有情眾生又是一個個小明點，就是所謂的明晰繭（能量繭）。這蠻有意思的。

下半段則解釋了聚合點的常態固定位置，就是一個完整的生存圈，譬如佛法中所說的六道：天道、阿修羅道、人道、畜生道、餓鬼道、地獄道。我們人界跟畜生道部分共用，另一部分譬如龍族（龍族本身也是跨畜生道和天道兩界），則看不到。最近鬼月，其實鬼道跟人道也是重合，只是互不干擾。

因此哲那羅帶卡氏就地移動聚合點經歷了地獄界的景象，其實地獄就在此地……六道都在此地，只是聚合點不同位置，密宗術語來講：不同識聚的顯現現象。「識聚」這詞就更加說明下文中「意識（就是識，而非僅第六意識）便是在將這放射部分與整體放射的同一部分相配合」的意思。

＊＊＊
來到 EP 60，我想就此打住。全部唐望故事做夢篇共六十集也是很好的資料庫，請多加利用。

「唐望故事」做夢篇 REVIEW-60

「古代看見者看見地球有一個〔能量〕繭，」他繼續說道，「他們看見有一個球包著地球，一個明晰的繭包著巨鷹的放射。地球是一個巨大的存有（being），它與我們都受制於同樣的力量。」

他解釋說，古代看見者一發現這點，就立刻對該知識的實際使用產生興趣。感興趣的結果便是他們巫術中最複雜的類別與地球有關。他們認為地球是我們一切事物的終極根源（ultimate source）。

「我一直在等你問我這個唯一你能問的有意義的問題，但你從來沒有問。」他繼續說道。「你熱衷於問我這一切的奧秘是否就在我們的內在，不過，你已經夠接近了。」

「未知並不真正存在於人類的繭內，在未被意識（awareness，覺識、識）觸及的放射中，但從某種意義上來說，它確實存在。這就是你還不瞭解的地方。當我告訴你，除了我們所知道的世界（人間）之外，我們還可以再聚合出七個世界時，你把它當成是一件內在事務（internal affair，按：這裡可能說的是內在經歷），因為你最大的偏見（total bias，成見）是相信：你只是想像你跟我們一起做了每件事。所以，你從來沒有問過我未知到底在哪裡。多年來，我一直用手比劃著我們周圍的一切，告訴你未知就在那裏。但你從未把兩件事連在一起。」

唐望一再重申，人類繭內的放射部分只是為了意識而存在，而意識便是在將這放射部分與整體放射的同一部分相配合。後者被稱為整體放射（emanations at large），因為這些是浩瀚無邊的（immense）；而說到人類繭外是不可知的，也就是說地球繭之內是不可知的。然而，在地球繭內也是未知，而在人類繭內的未知是未被意識觸及的放射。當意識之光接觸到這些（未知的放射）時，這些〔放射〕就會變得活躍，並且可以與相應的整體放射配合（調準）。一旦發生這種情形，未知便被感知而成為已知。

「我太笨了，唐望。你必須幫我細分來講。」我說。

「哲那羅會幫你細分開來。」唐望反駁道。

哲那羅站起來，開始做他以前做過的同樣的力量步法。這次唐望在我耳邊低聲說，我應該試著去看哲那羅的動作，尤其是他每次邁步時抬腿的動作，都會抵住他的胸口。

我的目光跟隨著哲那羅的動作。幾秒鐘後，我感覺我好像正和他一起走著。甚至喘不過氣來。我事實上正和他一起走，遠離我們原先坐的地方。我們走了好幾個小時。

「不要看哲那羅！」一個聲音在我耳邊命令道。「看看周圍！」

看到四周的景象，我驚恐得尖叫起來，但卻發不出聲音。在我四周的，是我天主教成長過背景中所有對地獄的描述，最活生生的寫照。

哲那羅又開始行走，我的意識被固定在哲那羅的動作上。（直到）我看見哲那羅噗通一聲倒下。他倒在地上並伸展身體休息的那一瞬間，我體內也有什麼被釋放了。

「我們在努力讓你瞭解配合（調準）放射。」哲那羅說。

「看，」他指著東邊的山脈對我說，「太陽在這些山頭上幾乎沒有移動到一吋，但你卻在地獄裏辛苦走了好幾個小時。你不覺得這很驚人嗎？」

《內在的火焰》pp. 233-239，重譯

“The old seers saw that the earth has a cocoon,” he went on. “They saw that there is a ball encasing the earth, a luminous cocoon that entraps the Eagle’s emanations. The earth is a gigantic sentient being subjected to the same forces we are.”

He explained that the old seers, on discovering this, became immediately interested in the practical uses of that knowledge. The result of their interest was that the most elaborate categories of their sorcery had to do with the earth. They considered the earth to be the ultimate source of everything we are.

“I’ve been waiting for you to ask me the only meaningful question you can ask, but you never ask it,” he continued. “You are hooked on asking about whether the mystery of it all is inside us. You came close enough, though.

“The unknown is not really inside the cocoon of man in the emanations untouched by awareness, and yet it is there, in a manner of speaking. This is the point you haven’t understood. When I told you that we can assemble seven worlds besides the one we know, you took it as being an internal affair, because your total bias is to believe that you are only imagining everything you do with us. Therefore, you have never asked me where the unknown really is. For years I have circled with my hand to point to everything around us and I have told you that the unknown is there. You never made the connection.”

Don Juan restated over and over that the portion of emanations inside man’s cocoon is in there only for awareness, and that awareness is matching that portion of emanations with the same portion of emanations at large. They are called emanations at large because they are immense; and to say that outside man’s cocoon is the unknowable is to say that within the earth’s cocoon is the unknowable. However, inside the earth’s cocoon is also the unknown, and inside man’s cocoon the unknown is the emanations untouched by awareness. When the glow of awareness touches them, they become active and can be aligned with the corresponding emanations at large. Once that happens the unknown is perceived and becomes the known.

“I’m too dumb, don Juan. You have to break it into smaller pieces for me,” I said.
“Genaro is going to break it up for you,” don Juan retorted.

Genaro stood up and started doing the same gait of power that he had done before, while don Juan had watched in fascination. This time don Juan whispered in my ear that I should try to hear Genaro’s movements, especially the movements of his thighs as they went up against his chest every time he stepped.

I followed Genaro’s movements with my eyes. In a few seconds I felt as if I were walking with him. I was even out of breath. I was in fact walking with him, away from the place where we had been sitting. We walked for hours and hours.

“Don’t look at Genaro!” a voice ordered me in my ear. “Look around!”

The shock of seeing the surroundings was so great that I screamed in terror, but there was no sound to my voice. Around me was the most vivid picture of all the descriptions of hell in my Catholic upbringing.

Genaro started to walk again, My awareness was glued to Genaro’s movements.
I saw Genaro plop down. The instant he touched the ground and stretched himself to rest, something was released in me.

“We’re trying to make you understand alignment,” Genaro said.

“Look,” he said to me, pointing to the eastern range of mountains. “The sun has hardly moved an inch over those mountains and yet you plodded in hell for hours and hours. Don’t you find that overwhelming?”