LUCID DREAMING Gateway to the Inner Self

清醒夢：通往內(nèi)在自我的大門

作者: Robert Waggoner

PART 1 THE JOURNEY INWARD

第一部分：內(nèi)在旅行

STEPPING THROUGH THE GATE

1: 通過這扇門

LIKE MANY CHILDREN, I HAD AN INTENSE DREAM LIFE. DREAMS WERE an amazing theater of the mind featuring both glorious adventures and moments of sheer terror. In one dream, a songbird, a meadowlark, I believe, landed on my chest and sang me its simple song, which I immediately understood and woke up singing. In another dream, I found myself on a fifteen-foot Pogo stick bouncing down the deserted streets, almost flying. On occasion I seemed to be an animal - a dog or coyote, for example - trotting along the dark night's sidewalks in a four-legged gait, totally at peace, seeing the neighborhood from a canine's drooping-headed, tongue-wagging perspectiv.

像許多孩子一樣，我有一個強烈的夢境生活。夢是一個令人驚奇的心靈劇場，既有輝煌的冒險，又有極度恐懼的時刻。在一個夢里，一只鳴禽一只草地雀落在我的胸前，給我唱著它簡單的歌，我立刻明白過來，醒過來唱歌。在另一個夢里，我發(fā)現(xiàn)自己站在一根15英尺高的彈簧撐桿上，在無人的街道上蹦蹦跳跳，幾乎飛起來了。有時我似乎是一種動物——一只狗或者郊狼，比如——安靜的在黑夜的人行道上用四條腿小跑，以犬科動物的視角耷拉著腦袋、張口結(jié)舌的看著鄰居。

With dreams like these, I was a child who had to drag himself out of bed.

有了這樣的夢，那時還是一個小孩的我必須從床上爬起來。

In those early years, I remember clearly only one spontaneous lucid dream. In it, I was wandering the local library and suddenly saw a dinosaur stomping through the stacks. Somehow it dawned on me: If all dinosaurs are extinct - this must be a dream! Now consciously aware that I was dreaming, I reasoned further: Since this was a dream - I could wake up! I reasoned correctly and awoke safe in my bed.

在早年，我清楚地記得只有一次自發(fā)的清醒夢。在夢里，我在當?shù)貓D書館閑逛，突然看到一只恐龍在書庫里跺腳。不知何故，我恍然大悟:如果所有的恐龍都滅絕了——這一定是一個夢！現(xiàn)在意識到我在做夢，我進一步推理:既然這是一個夢——我可以醒醒！我推理正確，醒來后安然無恙。

That youthful experience illuminates the essential element of lucid dreaming: the conscious awareness of being in a dream while you're dreaming. In this unique state of awareness, you can consider and carry out deliberate actions such as talking to dream figures, flying in the dream space, walking through the walls of dream buildings, creating any object desired, or making them disappear. More important, an experienced lucid dreamer can conduct experiments in the subconscious or seek information from the apparently conscious unconscious.

那次年輕的經(jīng)歷闡明了清醒夢的基本要素：當你做夢的時候，意識到自己在做夢。在這種獨特的意識狀態(tài)下，你可以思考并實施深思熟慮的行動，比如和夢中的人物說話，在夢的空間中飛翔，穿過過夢里面建筑的墻壁，創(chuàng)造任何想要的東西，或者讓它們消失。更重要的是，有經(jīng)驗的清醒夢者可以在潛意識中進行實驗，或者從明顯有意識的潛意識中尋找信息。

But I'm getting ahead of myself . . .

但是我正在超越自己。。。

In those preteen days, before I began lucid dreaming regularly, three experiences kept alive my interest in dreaming and the psyche: occasional dreams that seemed to be precognitive, an unexpected "vision experience," and the very real sense of having access to an inner knowing. Like many, I found life's deepest mysteries in the mind.

在那些青春期前的日子里，在我開始有規(guī)律地做清醒夢之前，三次經(jīng)歷讓我對夢和心靈保持了興趣: 似乎是預知的偶然夢，一種意想不到的“視覺體驗”，以及獲得內(nèi)在知識的真實感覺。像許多人一樣，我在頭腦中發(fā)現(xiàn)了生命最深的奧秘。

For me, the occasional precognitive dream often appeared as small events, like dreaming of someone making an odd statement in a dream, only to hear a real person make the same odd statement a few hours later, or to have a voice in the dream announce an observation that later would be proven correct. Once, the voice explained that the dream symbols meant the dream events would take three years to transpire.I kept track of that date and something incredible did indeed happen in the waking world, directly related to the dream from three years earlier.

對我來說，偶爾的預知夢經(jīng)常以小事件的形式出現(xiàn)，比如夢見某人在夢里做了一個奇怪的陳述，幾個小時后卻聽到一個真實的人做了同樣奇怪的陳述，或者在夢里有一個聲音宣布一個后來被證明是正確的觀察結(jié)果。有一次，聲音解釋說夢的符號意味著夢的事件需要三年才能發(fā)生。我記下了那一天，不可思議的事情確實發(fā)生在現(xiàn)實世界中，與三年前的夢直接相關(guān)。

Precognitive dreams challenged my budding scientific worldview and disrupted my traditional religious and spiritual views. Strange coincidences, self-fulfilling prophecies, or unknown information? How was one to tell?

預知夢挑戰(zhàn)了我初露頭角的科學世界觀，擾亂了我傳統(tǒng)的宗教和精神觀點。奇怪的巧合，自我實現(xiàn)的預言，還是未知的信息？怎么說呢？

One day in my preteen, church-going mind, I had a mini-epiphany. It occurred to me that if God was the same "yesterday, today, and forever," as they said in the Old Testament, then God must exist outside of time, apart from time, in a place where time had no meaning. And, if that were true, then perhaps dreams were the gateway to a place without time, where time existed in one glorious Now. Yet my young science-educated mind balked at this notion. A dreamt event followed by a waking event could be nothing more than sheer coincidence and didn't necessarily entail any foreknowing. Or perhaps it was like a self-fulfilling prophecy, in which I unknowingly helped bring about the event that I dreamt. And even when a dream voice made an observation that later turned out to be true, perhaps my creative unconscious had simply noticed things and, by calculating the likely outcome of those things, made a clever announcemen

在我青春期前的一天，去教堂的時候，我有了一個小小的頓悟。我突然想到，如果上帝和《舊約》中所說的“昨天、今天、永遠”一樣，那么上帝一定存在于時間之外，遠離時間，存在于一個時間毫無意義的地方。如果這是真的，那么夢可能是通往一個與時間無關(guān)的地方的大門，在那里時間存在于一個輝煌的現(xiàn)在之內(nèi)。然而，我年輕的受過科學教育的頭腦對這種想法猶豫不決。夢里的事件跟醒來的事件可能只是純粹的巧合，并不一定需要任何預知?；蛘呖赡苁且粋€ 自我實現(xiàn)的預言，我在不知不覺中促成了我夢寐以求的事件。甚至夢里面一個聲音說了最后被證實的一句話，也許我創(chuàng)造性的無意識只是注意到了一些事情，再通過計算這些事情可能的結(jié)果之后做了一個聰明的播音員。

As this spiritual questioning was going on, another fascinating incident occurred. One Sunday evening when I was eleven or twelve, I lay on my bed reading a book and stopped for a moment to think. As I absentmindedly looked up at the ceiling, my head suddenly turned north and I began to see a vision of a Native American setting overlaying the physical scene. I struggled to free myself from this unexpected experience while another part of me took in the vision. Finally it stopped。

當這種精神上的質(zhì)疑繼續(xù)進行時，另一個迷人的事件發(fā)生了。在我11歲或12歲的時候的一個星期天的晚上，我躺在床上看書，停下來想了一會兒。當我心不在焉地抬頭看著天花板時，我的頭突然轉(zhuǎn)向北方，我開始看到一個美國土著人覆蓋在物理現(xiàn)實上。我努力從這一意想不到的經(jīng)歷中解脫出來，然而我的另一部分接受了這一幻覺。終于停止了。

At that young age, what do you do with something like this? In my case, I went to the library. I flipped through a number of books about the Old Testament containing commentary on visions but found little of value for me there. I also checked out a few books on Native American culture and discovered the vision quest, a traditional practice by which youth gain insight into their lives. Normally a vision quest occurs in a ritual fashion. The young person is obligated to leave the tribe and travel alone for a period of days of fasting, praying, and waiting for the visionary experience. Yet why would something like that happen to me? Only years later did I discover that our family had Native American ancestry.

在這么小的時候，遇到這些事情后你會做什么？就我而言，我去了圖書館。我翻了幾本關(guān)于舊約的書，里面有關(guān)于異象的注釋，但在那里我發(fā)現(xiàn)沒有什么價值。我還看了幾本關(guān)于美國土著文化的書，發(fā)現(xiàn)了視覺探索，這是一種讓年輕人洞察自己生活的傳統(tǒng)做法。通常，視覺探索以儀式的方式進行。年輕人有義務離開部落，獨自旅行一段時間，禁食，祈禱，等待幻想的體驗。然而為什么這樣的事情會發(fā)生在我身上？僅僅幾年后，我才發(fā)現(xiàn)我們家有美國土著血統(tǒng)。

Somewhere in this time period, I also recognized the presence of an "inner advisor," for lack of a better term. At certain times, when I considered things deeply, an inner knowing appeared in my mind. It was such a natural thing, I assumed everyone experienced this. It was like having the services of a wise old man inside. For example, after a very simple incident that most anyone would ignore, the inner knowing would make an observation about life or suggest the prosaic incident as a living parable. The comments seemed intelligent, even remarkable. I began to sense that all around me life had meaning, if I only cared to look. Since I lived in the middle of Kansas, far from the centers of world power, the pace of life was slower and perhaps simpler, yet below the surface, at another level, I knew we had everything, all the lessons of life.

在這段時間的某個時候，我也意識到了“內(nèi)在顧問”的存在，因為缺少更好的術(shù)語。在某些時候，當我深入思考事情時，一種內(nèi)在的認識出現(xiàn)在我的腦海里。這是很自然的事情，我想每個人都經(jīng)歷過。這就像有一個聰明的老人在里面服務。例如，在一個大多數(shù)人都會忽略的非常簡單的事件之后，內(nèi)心的認知會對生活進行觀察，或者把這個平淡無奇的事件當作一個活生生的寓言。我開始感覺到，只要我愿意看，我周圍的生活都有意義。因為我住在堪薩斯州中部，遠離世界權(quán)力中心，生活節(jié)奏較慢，也許更簡單，但在表面之下，在另一個層面上，我知道我們擁有一切，所有生活的教訓。

Like any teenager, I'd pester this inner advisor - What am I? Who am I? To these questions I was given two answers and then never visited the issue again (although the answers rolled around my mind for decades). In one instance, to my "Who am I?" the inner advisor responded, "Everything and nothing." Okay, I thought, any person in a sense has the potential capabilities of all, but in having them also has nothing, for time or the fates will sweep it all away. In those words, too, I sensed a hidden connection between the rich lavishness of Being and the complete freedom of Nothing. But still not entirely content with being a place marker between two extremes, I continued to pester myself and, by extension, the inner advisor with the question of identity until, one day, an answer came that laid all further questions to rest. "You are what you let yourself become," said the inner advisor. That answer satisfied me completely: The living of life was an allowing of self.

像任何青少年一樣，我會糾纏這個內(nèi)在的顧問——我是誰？我是誰？對于這些問題，我得到了兩個答案，然后就再也沒有討論過這個問題(盡管這些答案在我腦海中盤旋了幾十年)。舉個例子，對于“我是誰？”內(nèi)部顧問回答說，“什么都是，什么都不是”。好吧，我想，從某種意義上來說，任何人都擁有所有人的潛在能力，但擁有這潛在能力也沒有什么了不起，因為時間或命運會把一切都掃走。用這些話來說，我也感覺到了存在的豐富奢華和虛無的完全自由之間的隱藏聯(lián)系。但我仍然不完全滿足于成為兩個極端之間的一個位置標記，我繼續(xù)糾纏著自己，進而糾纏著內(nèi)心的顧問，直到有一天，一個答案出現(xiàn)了，所有進一步的問題都被擱置了?！澳阕屪约鹤兂烧l你就是誰，”內(nèi)心的顧問說。這個答案讓我完全滿意:生活是對自我的一種允許。

Altogether, the precognitive dreams, the vision experience, and my search for spiritual meaning kept me probing for satisfying and complete answers. Obviously, my intense inner life, sparked by thoughtprovoking dreams, created a persistent desire to accept, abandon, or perhaps bridge one of the two worldviews: the scientific and the spiritual. Which is why in 1975, at age sixteen, I picked up one of my oldest brother's books, Journey to Ixtlan: The Lessons of Don Juan by Carlos Castaneda, and embarked on my first lesson in lucid dreaming.

總的來說，預知的夢、視覺體驗和我對精神意義的探索讓我不斷探索令人滿意和完整的答案。很明顯，我強烈的內(nèi)心生活，被發(fā)人深省的夢所激發(fā)，產(chǎn)生了一種持續(xù)的欲望，想要接受、放棄或者也許是彌合兩種世界觀中的一種:科學的和精神的。這就是為什么在1975年，16歲的時候，我拿起了我哥哥的一本書，卡洛斯·卡斯塔尼達的《去往大西洋彼岸:唐望的教訓》，開始了我的第一堂清醒夢課程。

As some readers may know, Carlos Castaneda was an anthropology graduate student at UCLA in the 1960s who sought to learn from native shamans about psychotropic plants in the southwestern United States and Mexico. According to his story, he met a Yaqui Indian sorcerer, don Juan, who agreed to teach him about hallucinogenic plants. In the process, don Juan provided Castaneda with a unique view of the world. Even more important, perhaps, don Juan supplied techniques to experience this new worldview.

一些讀者可能知道，卡洛斯·卡斯塔尼達是20世紀60年代加州大學洛杉磯分校的人類學研究生，他試圖向當?shù)氐乃_滿了解美國西南部和墨西哥的精神植物。根據(jù)他的故事，他遇到了一個雅基族印第安巫師，唐望，他同意教他關(guān)于致幻植物的知識。在這個過程中，唐望為卡斯塔尼達提供了獨特的世界觀。也許更重要的是，唐望提供了體驗這種新世界觀的技巧。

The philosophy of don Juan might be summed up in these words, spoken to Castaneda: "[Y]our idea of the world . . . is everything; and when that changes, the world itself changes." Don Juan constantly pushed Castaneda to consider new and world-changing ideas and to become more mentally flexible.

唐望的哲學可以用這些話來概括，對卡斯塔尼達說："我們對世界的看法。。。是一切；當這種情況改變時，世界本身也會改變。"唐望不斷敦促卡斯塔尼達考慮新的和改變世界的想法，變得更加靈活。

Castaneda has recounted in numerous books his decade-long association with don Juan. While many have openly questioned Castaneda's veracity in storytelling,4 his many books nevertheless contain a number of provocative ideas and, like many young people, I was intrigued. I read Journey to Ixtlan and decided to try just one of the ideas, never imagining how transformative an idea could be.

卡斯塔尼達在許多書中講述了他與唐望長達十年的交往。雖然許多人公開質(zhì)疑卡斯塔尼達講故事的真實性，但他的許多書仍然包含了許多激進的想法，和許多年輕人一樣，我對此很感興趣。我讀了《依斯特蘭之旅》，決定嘗試其中一個想法，從沒有想過一個想法能夠有多大的改變能力。

Don Juan suggests to Castaneda a simple technique to "set up dreaming" or become conscious in the dream state. "Tonight in your dreams you must look at your hands," don Juan instructs Castaneda. After some discussion about the meaning of dreaming and the choice of hands as an object to dream about, don Juan continues. "You don't have to look at your hands," he says. "Like I've said, pick anything at all. But pick one thing in advance and find it in your dreams. I said your hands because they will always be there.“

唐望向卡斯塔尼達建議了一個簡單的技巧來“開始做夢”或者在夢的狀態(tài)中變得有意識。“今晚在你的夢里，你必須看著你的手，”唐望指示卡斯塔尼達。在討論了夢的含義和選擇手作為夢的對象之后，唐望繼續(xù)說道?！澳悴⒉灰欢ㄒ茨愕氖?，”他說?！本拖裎艺f過的，什么都可以挑。但前提是選擇一個東西，在你的夢里找到它。我說你的手，因為它們永遠都在那里。“

Don Juan further advised Castaneda that whenever an object or scene that he was looking at began to shift or waver in the dream, he should consciously look back at his hands to stabilize the dream and renew the power of dreaming.

唐望進一步建議卡斯塔尼達，每當他所看到的物體或場景在夢里開始移動或搖擺時，他應該有意識地回頭看他的手，以穩(wěn)定夢和更新夢的力量。

Simple enough, I thought. So, before going to sleep each night, I sat cross-legged in bed and began looking at the palms of my hands. Mentally, I quietly told myself, "Tonight, I will see my hands in my dream and realize I'm dreaming." I repeated the suggestion over and over, until I became too tired and decided to go to sleep.

很簡單，我想。所以，每天晚上睡覺前，我盤腿坐在床上，開始看我的手掌。在心里，我悄悄地告訴自己，“今晚，我會在夢里看到我的手，意識到我在做夢?！?我一遍又一遍地重復這個建議，直到我太累了，決定去睡覺。

Waking up in the middle of the night, I reviewed my last dream. Had I seen my hands? No . But still hopeful, I fell back asleep remembering my goal. Within a few nights of trying this technique, it happened. I had my first actively sought lucid dream.

半夜醒來，我回顧了我的最后一個夢。我看到我的手了嗎？沒有。但我仍然滿懷希望，回憶起我的目標，我又睡著了。在嘗試這項技術(shù)的幾個晚上內(nèi)，它就發(fā)生了。我做了第一個積極尋求的清醒夢：

I'm walking in the busy hallways of my high school at the junction of B and C halls. As I prepare to push the door open, my hands spontaneously fly up in front of my face! They literally pop up in front of me! I stare in wonder at them. Suddenly, I consciously realize, "My hands! This is a dream! I'm dreaming this!"

我正走在我高中的繁忙走廊里，在B和C大廳的交界處。當我準備推開門的時候，我的手不由自主地在我面前飛了起來！他們完全地出現(xiàn)在我面前！我驚奇地盯著它們。突然，我意識到，“我的手！這是一個夢！我在做夢！”

I look around me, amazed that I am aware within a dream. All around me is a dream. Incredible! Everything looks so vivid and real.

我環(huán)顧四周，驚訝地發(fā)現(xiàn)自己清楚的知道在夢中。我周圍的一切都是一場夢。難以置信。一切看起來如此生動和真實。

I walk through the doors a few feet toward the administration building while a great feeling of euphoria and energy wells up inside. As I stop and look at the brick wall, the dream seems a bit wobbly. I lucidly remember don Juan's advice and decide to look back down at my hands to stabilize the dream when something incredible happens. As I look at my hands, I become totally absorbed in them. " I " now see each fingerprint, each line, as a giant flesh-toned canyon that I float within and through. The world has become my palm print, and I'm moving about its vast canyons and gullies and whorls as a floating speck of awareness. I no longer see my hand; I see cream-colored, canyon-like walls of varying undulations surrounding and towering above me, which some part of me knows as my fingerprints or palm prints! As for me, " I " seem to be a dot of aware perception floating through all of this - joyous, aware, and full of awe.

我穿過大門，朝行政大樓走了幾英尺，一種巨大的興奮感和活力油然而生。當我停下來看著磚墻時，夢似乎有點不穩(wěn)定。我清楚地記得唐望的建議并決定了當不可思議的事情發(fā)生時回頭看看我的手來穩(wěn)定夢境。當我看著我的手時，我完全被它們吸引住了?！拔摇爆F(xiàn)在看到每一個指紋，每一條線，就像一個巨大的肉色峽谷，我漂浮在里面，穿過它。這個世界已經(jīng)成為我的掌印，我在它的巨大峽谷、溝壑和漩渦中移動，像一個漂浮的意識點。我不再看見我的手；我看到米色的、峽谷般的墻壁，周圍有各種起伏，高聳在我的上方，我的某些部分知道這是我的指紋或掌紋！對我來說，“我”似乎是一個有意識的感知點，漂浮在這一切之中——快樂，有意識，充滿敬畏。

I'm wondering how this could be, when suddenly my vision pops back to normal proportions and I see again that I am standing, hands outstretched, in front of the administration building. Still consciously aware, I think about what to do next. I walk a few feet but feel an incredible urge to fly - I want to fly! I become airborne heading straight up for the intense blue sky. As my feeling of overwhelming joy reaches maximum pitch, the lucid dream ends.

我在想這是怎么回事，突然我的視力恢復正常，我再次看到我站在行政大樓前，伸出雙手。我仍然有意識地覺知，我在思考下一步該做什么。我走了幾英尺，但感到一種難以置信的想飛的沖動——我想飛！我飛上空中，直沖向強烈的藍天。當我無比喜悅的感覺達到最大程度時，清醒夢結(jié)束了。

I awake in bed, totally astounded, my heart pounding and head reeling. Never had I felt such intense feelings of elation, energy, and utter freedom. I had done it! I had seen my hands literally fly up to face level in my dreams as if propelled by some magical force and I realized, "This is a dream!" At the age of sixteen, I had become conscious in the dream state. And suddenly, like Dorothy in Oz, I was not in Kansas any more.

我在床上醒來，完全驚呆了，我的心怦怦直跳，頭暈目眩。我從未有過如此強烈的興奮、活力和完全自由的感覺。我做到了！我在夢里看到我的手幾乎飛到臉的高度，好像被某種神奇的力量推動著，我意識到，“這是一場夢！”十六歲時，我在夢里變得有意識。突然間，就像桃樂西在奧茲國中，我不再是在堪薩斯州了。

Well, actually, I was in Kansas for another year, until I left for college.

實際上，我在堪薩斯又呆了一年，直到我去上大學。

THE PARADOX OF THE SENSES

意識的潘多拉盒子

My first lucid dream felt like a monumental achievement. I had actually become aware in a dream. Moreover, in the don Juan tradition, this first lucid dream seemed filled with auspicious symbols - becoming a speck of awareness floating through my palm prints, maintaining the dream, working on awareness outside of the "administration building" (symbol for my own inner authority, perhaps). I was excited.

我的第一個清醒夢感覺像是一個巨大的成就。我實際上是在夢中意識到的。此外，在唐望的傳統(tǒng)中，這第一個清晰的夢似乎充滿了吉祥的象征——我掌紋中漂浮的一點點意識，穩(wěn)定著夢境，在“行政大樓”意識之上起作用(也許是我內(nèi)心權(quán)威的象征)。我很興奮。

Still, it seemed so paradoxical - becoming conscious in the unconscious. What a concept! Like some teenage magician of the dreaming realm, I had done what scientists at the time proclaimed could not be done.

然而，這似乎是如此矛盾——在無意識中變得有意識。多好的概念??！就像夢境中的一些青少年魔術(shù)師一樣，我做了當時科學家宣稱不可能做的事情。

Little did I know, during that same time in April of 1975, thousands of miles away at the University of Hull in England, a lucid dreamer named Alan Worsley was making the first-ever scientifically recorded signals from the lucid state to researcher Keith Hearne. By making prearranged eye movements (left to right eight times), Worsley signaled his lucid awareness from the dream state. Pads on his eyes recorded the deliberate eye movements on a polygraphs printout. At that moment, Hearne recalls, "It was like getting signals from another world. Philosophically, scientifically, it was simply mind blowing." Hearne and Worsley were the first to conceive of the idea and demonstrate that deliberate eye movements could signal the conscious awareness of the dreamer from within the dream state.

1975年4月的同一時間，在數(shù)千英里之外的英國赫爾大學，一個名叫艾倫·沃斯利的清醒夢者向研究人員基思·赫恩發(fā)出了有史以來第一個科學記錄的清醒狀態(tài)信號，我對此一無所知。通過預先安排好的眼球運動(從左到右八次)，沃斯利從夢中發(fā)出清醒的信號。他眼睛上的護墊記錄了測謊儀打印出來的故意眼球運動。候恩回憶道，那一刻，“這就像從另一個世界獲得信號。從哲學上，從科學上來說，這只是簡單的意識干擾。” 赫恩和沃斯利是第一個想到這個想法的人，他們證明了深思熟慮的眼球運動可以從夢的狀態(tài)中發(fā)出做夢者的意識的信號。

A few years later, in 1978, Stanford sleep lab researcher Stephen LaBerge, using himself as the lucid dreaming subject, devised a separate,similar experiment of signaling awareness from the dream state through eye movement. Publishing his work in more broadly read scientific journals, LaBerge became strongly identified with this exciting discovery and a leader in its continued research.

幾年后，在1978年，斯坦福睡眠實驗室的研究員斯蒂芬·拉貝熱(Stephen LaBerge)以他自己為清醒夢的研究對象，設計了一個單獨的類似實驗，通過眼球運動從夢的狀態(tài)發(fā)出意識信號。在更廣泛閱讀的科學雜志上發(fā)表他的作品，拉貝熱強烈認同這一激動人心的發(fā)現(xiàn)，并成為其繼續(xù)研究的領(lǐng)導者。

Back in Kansas, each night before I went to sleep I would look at my hands and remind myself that I wished to see my hands in my dreams. Of course anyone who tries this will soon discover that staring at your hands for more than ten seconds is quite boring. When you already feel sleepy, it takes real effort to concentrate. Your eyes cross, your hands get fuzzy, your attention wavers, within a minute or two you may even become so bored and tired as to go blank momentarily. After a few minutes, I would give up and prepare for sleep. At the time,I chastised myself for my lack of concentration and wavering focus, but later I came to feel that these natural responses were actually the best approach, since the waking ego seemed too tired to care about the game my conscious mind wanted to play. In fact, don Juan suggested that the waking ego often felt threatened by the more profound nature of our inner realm. Perhaps a sleepy ego would be less likely to interfere.

回到堪薩斯州，每天晚上睡覺前，我都會看著自己的手，提醒自己希望在夢里看到自己的手。當然，任何嘗試過這種方法的人都會很快發(fā)現(xiàn)盯著你的手看十秒鐘以上是很無聊的。當你已經(jīng)感到困倦時，需要真正的努力來集中注意力。你的眼睛交叉，你的手變得模糊，你的注意力動搖，在一兩分鐘內(nèi)，你甚至可能變得如此無聊和疲憊，以至于瞬間變得空白。幾分鐘后，我會放棄，準備睡覺。當時，我責備自己注意力不集中，注意力不集中，但后來我覺得這些自然反應實際上是最好的方法，因為清醒的自我似乎太累了，不關(guān)心我的意識想玩的游戲。事實上，唐望認為清醒的自我經(jīng)常會被我們內(nèi)心世界更深刻的本質(zhì)所威脅。也許沉睡的自我不太可能干涉。

My next few lucid dreams were lessons in exquisite brevity. I would be in a dream, see my hands in the course of the dream (e.g., as I opened a door with my hand or as if by some inner prompting my hands would suddenly appear directly in front of me) and immediately realize I was in a dream. I'd experience a rush of exhilaration, joy, and energy. As I took in the dream surroundings, my feelings of joy rose to such levels that the lucid dream would begin to feel unstable and then come to an end. I would awaken, full of joy but mystified by the sudden collapse of the lucid dream.

我接下來的幾個清醒夢是極其簡潔的課程。我會在夢里，在夢的課程里看我的手（例如，當我用手打開一扇門時，或者好像通過某種內(nèi)在的提示，我的手會突然出現(xiàn)在我的正前方）然后立刻意識到我在做夢。我會感受到一股興奮、喜悅和活力。我會感受到一股興奮、喜悅和活力。當我進入夢的環(huán)境時，我的快樂感上升到這樣的程度，以至于清醒夢開始感覺不穩(wěn)定，然后結(jié)束。我會醒來，充滿喜悅，但對清醒夢的突然崩潰感到困惑。

This brought me to one of my first lessons of lucid dreaming.

這讓我想起了清醒夢的第一課。

To maintain the lucid dream state, you must modulate your emotion.

為了保持清醒的夢狀態(tài)，你必須調(diào)整你的情緒。

Too much emotional energy causes the lucid dream to collapse. Years later, I learned that virtually all lucid dreamers realize this same lesson and as a result learn to temper their emotions.

過多的情感能量會導致清醒夢的崩潰。幾年后，我了解到幾乎所有清醒夢者都意識到了這一點，因此學會了調(diào)節(jié)自己的情緒。

After reading don Juan's exhortation to Castaneda that he should try to stabilize the dream environment and, bit by bit, make it as sharply focused as the waking environment, this became my new goal. Don
Juan advised that the dreamer should concentrate on only three or four objects in the dream, saying, "When they begin to change shape you must move your sight away from them and pick something else, and then look at your hands again. It takes a long time to perfect this technique."

讀完唐望對卡斯塔尼達的勸誡:"他應該努力穩(wěn)定夢的環(huán)境，并一點一點地使它像醒著的環(huán)境一樣集中注意力",這成了我的新目標。唐望建議做夢的人應該只專注于夢里的三四個物體，他說: "當它們開始改變形狀時，你必須把視線從它們身上移開，選擇其他東西，然后再看你的手。精通這項技術(shù)需要很長時間。"

In the next dream, I was walking at night and suddenly saw my hands appear directly in front of me. I immediately realized I was dreaming. Lucid, I took a few steps and noticed the colors were extremely vibrant; everything seemed so "real." I felt euphoric and knew that the dream would end unless I could regulate my feelings, so I looked back at my hands to stabilize the dream and decrease my emotional upsurge.

在接下來的夢里，我在晚上散步，突然看到我的手出現(xiàn)在我面前。我立刻意識到我在做夢。清醒時，我走了幾步，注意到顏色非常鮮艷；一切看起來都那么“真實”。我感到極度興奮，知道除非我能控制自己的情緒，否則夢就會結(jié)束，所以我回頭看了看我的手，以穩(wěn)定夢，減少我高漲的情緒。

After a few moments, I looked around at the grassy knoll on which I was standing. I seemed to be inside a fenced enclosure that included a building, similar to a military or secured installation. I took a few steps and looked at my hands again to stabilize the dream. There were some small evergreens ten feet away, obviously recently planted. I knelt and touched the grass. It felt soft and grass-like. I marveled at how lifelike and realistic everything looked and how I could think about what I was seeing and choose what to do next. I touched myself and, Wow, even I felt real! But I knew my awareness existed within a dream and I was touching a representation of my physical body, which only felt like a real body.

過了一會兒，我向四周看了看我站著的草地上。我好像在一個有圍欄的圍欄里，圍欄里有一座建筑，類似于一個軍事或安全設施。我走了幾步，又看了看我的手，穩(wěn)定了夢境。十英尺外有一些小常青樹，顯然是最近種的。我跪下來摸了摸草地。感覺像草一樣柔軟。我驚嘆于一切看起來如此逼真和真實，我如何思考我所看到的，并選擇下一步做什么。我摸了摸自己，哇，連我都覺得真實！但是我知道我的意識存在于一個夢里，我觸摸到了我身體的一個代表，那感覺就像一個真實的身體。

Trying to make sense of what I was seeing, I had the intuitive feeling that the building housed computers and was somewhere in the southwestern United States. But where? As I took a few steps toward the building to look for a name, the imagery started to become unfocused. I looked back at my hands but it was too late - the lucid dream collapsed and I awoke.

為了理解我所看到的，我有一種直覺，那就是這棟大樓里有電腦，而且在美國西南部的某個地方。但是在哪里？當我向大樓走了幾步去尋找名字時，圖像開始變得不清晰。我回頭看了看我的手，但已經(jīng)太晚了——清醒夢崩潰了，我醒了。

It began to sink in that knowing it was a dream did not make it seem unreal. The grass felt like real grass. My skin felt like real skin. If I truly focused on something, like the ground, I could actually see the individual blades of grass and grains of sand. When awake, we consider seeing and touching as largely physical activities, but in lucid dreaming, I began to see that seeing and touching were also mental activities and
equally real-seeming when consciously aware in the dream state. Which brought me to my next lesson:

這種認識開始深入人心，知道這是一場夢之后并不會讓它看起來不真實。草摸起來像真正的草。我的皮膚感覺像真的皮膚。如果我真的專注于某樣東西，比如地面，我實際上可以看到單個的草葉和沙粒。醒著的時候，我們認為看見和觸摸主要是身體活動，但是在清醒夢里，我開始看到看見和觸摸也是精神活動并且同樣真實——當在夢境中有意識地意識到的時候。這讓我想到了下一課:

Our senses provide little distinction between physical reality and the real-seeming illusion of the lucid dream. Only the mind distinguishes between the two realities.

我們的感官很少區(qū)分物質(zhì)現(xiàn)實和清醒夢的假象。只有頭腦才能區(qū)分這兩種現(xiàn)實。

In later lucid dreams, I tried the other senses - taste, smell, and hearing - and discovered that they, too, seemed real experiences, or at least largely real. Even self-induced pain - pinching myself in the lucid state, for example - actually hurt. But if I pinched myself while telling myself it would not hurt, it didn't hurt. Here I uncovered an odd aspect of the lucid dream realm: My experience would normally follow what I lucidly expected to feel.

在后來的清醒夢里，我嘗試了其他感官——味覺、嗅覺和聽覺——發(fā)現(xiàn)它們也是真實的體驗，或者至少在很大程度上是真實的。即使是自我誘發(fā)的疼痛——比如在清醒狀態(tài)下掐自己——實際上也很痛。但是如果我掐自己一下并且告訴自己不會痛，這時就不會痛了。在這里，我發(fā)現(xiàn)了清醒夢領(lǐng)域的一個奇怪的方面: 我的經(jīng)歷通常會跟隨我清晰地期望的感覺。

Fellow lucid dreamers I've met over the years seem to agree with me that the senses proclaimed each experience as real as waking experience. Yet, experienced lucid dreamers note that if they predetermine or expect what to feel or how to feel, they can alter the sensory experience in line with their expectations. In other words, "As you believe, so shall it be" is a powerful truth when lucid.

我多年來遇到的清醒夢者似乎都同意我的觀點，即感官宣稱每一次經(jīng)歷都和清醒時的經(jīng)歷一樣真實。然而，有經(jīng)驗的清醒夢者注意到，如果他們預先決定或期望感受什么或如何感受，他們可以根據(jù)自己的期望改變感官體驗。換句話說，“你信什么，它就是什么”是一個清晰的有力真理。

In the lucid dream state, the senses show themselves as the confirmers of expectation - not infallible guides to sensory response - and experience is largely infused with mental expectation about the experience. Just as in studies on hypnosis and pain reduction, the senses somehow bend to the intent of hypnotic suggestion. In both lucid dreaming and hypnosis, the senses don't appear as biological absolutes but more as the servants of the mind.

在清醒夢的狀態(tài)下，感官表現(xiàn)為期望的確認者——而不是感官反應的可靠向?qū)А?jīng)驗在很大程度上充滿了對經(jīng)驗的精神期待。就像在催眠和減輕疼痛的研究中一樣，感官以某種方式屈從于催眠暗示的引導。在清醒夢和催眠中，感官并不表現(xiàn)為生物的絕對，而是表現(xiàn)為心靈的仆人。

By age eighteen, I had visited a hypnotist to learn about selfhypnosis. I understood the basic concept that suggestions made to us while intensely focused in a mild trance state influenced the subconscious and affected our perceived experience. Now I could see that being consciously aware in the subconscious (i.e., lucid dreaming) possessed similarities to deeper self-hypnosis.

十八歲時，我去拜訪了一位催眠師，以了解自我催眠。我理解這樣一個基本概念，即當我們在輕度恍惚狀態(tài)下高度集中注意力時，給我們的暗示會影響潛意識，影響我們感知的體驗?，F(xiàn)在我可以看到潛意識中保持覺知(即清醒夢)與更深層次的自我催眠有相似之處。

Our suggestions in a state of hypnosis or self-hypnosis act on the senses. For example, we can make a posthypnotic suggestion that certain foods will taste opposite to their normal taste and experience the suggested taste upon waking. Or we can suggest that we will feel minimal pain during, say, a tooth extraction, and then experience remarkably little pain. Similarly, when lucid in a dream, the senses naturally follow expectation (expectation being a type of natural mental suggestion). In fact, one of the advantages to lucid dreaming involves seeing the immediate results of your suggestion or expectation. If I lucidly dream of a fire, for example, and expect to feel no heat upon walking in it, I'll feel no heat. If I change my expectation to feel the fire's heat, my new expectation will be realized, and I'll feel definite heat.

我們在催眠或自我催眠狀態(tài)下的暗示作用于感官。例如，我們可以做出一個催眠暗示,讓某些食物的味道與它們的正常味道相反，并且在醒來時會體驗到所暗示的味道?；蛘呶覀兛梢哉f，在拔牙的過程中，我們會感到輕微的疼痛，然后會感到非常輕微的疼痛。同樣，當在夢中清醒時，感官自然地跟隨期望(期望是一種自然的心理暗示)。事實上，清醒夢的一個好處是可以看到你的暗示或期待的直接結(jié)果。例如，如果我清晰地夢見一堆火，并期望在火中行走時感覺不到熱量，我就感覺不到熱量。如果我改變我的期望去感受火的熱度，我的新期望將會實現(xiàn)，我將會感受到明確的熱度。

My lucid dreaming experiences made me wonder how extensively the mind influences perception and sensation while waking. Conscious in the dream state, the influence seems pervasive. During waking, I simply assumed I experienced things "as they actually exist." Yet I knew from my exposure to hypnosis that waking sensory experience could actually be considerably modified.

我的清醒夢經(jīng)歷讓我想知道清醒時大腦對感知和感覺的影響有多廣泛。意識處于做夢狀態(tài)，這種影響似乎無處不在。在清醒時，我只是假設我經(jīng)歷了“實際存在的”事物. 然而，從我的催眠經(jīng)歷中，我知道清醒時的感官體驗實際上可以被大大修改。

All dreamers can see how unreliable the senses behave in telling us the difference between waking and dreaming. In almost every dream, the senses don't inform us of the difference between waking and dreaming; rather, they seem to confirm that whatever reality seems to be happening is indeed happening. Dreaming seems real, our senses tell us. Waking seems real, our senses tell us. To sense the reality of our situation requires a new perspective. The lesson:

所有做夢的人都能看到，從告訴我們清醒和做夢的區(qū)別來看，感官是多么不可靠。幾乎在每一個夢里，感官都沒有告訴我們清醒和做夢的區(qū)別；更確切地說，他們似乎證實了無論什么樣的現(xiàn)實正在發(fā)生，都是真實發(fā)生的。夢似乎是真實的，我們的感官告訴我們。清醒似乎是真實的，我們的感官告訴我們。要了解我們的現(xiàn)狀需要一個新的視角。教訓是:

Only by increasing our conscious awareness in the dream state can we ever realize the nature of the reality we experience.

只有在夢境中增強我們的意識，我們才能意識到我們所經(jīng)歷的m現(xiàn)實的本質(zhì)。

So, the senses pose a problem. They tell us we exist, but they don't indicate the state of our existence: Are we awake, dreaming, or lucid dreaming? Since the senses don't remind us we're lucid and in a dream,
holding onto conscious awareness in the dream state requires considerable training in greater mindfulness.

所以，感官帶來了一個問題。它們告訴我們存在，但它們并不表明我們的存在狀態(tài): 我們是醒著、做夢還是清醒夢？因為感官不會提醒我們清醒和在夢里，在夢的狀態(tài)中保持有意識的覺知需要在更大的覺察中進行大量的訓練。

For example, in many of my early lucid dreams, my hands would appear and I'd realize I was dreaming. Then as I lucidly interacted with the dream, some interesting dream figure would become so compelling and real-seeming that my attention to "the dream as dream" decreased significantly. I'd begin to forget that this was "all a dream." Just as in waking, your conscious attention can begin to drift when lucid dreaming. After a few unfocused moments, you're swept into the dreaming, following its movements, suddenly unaware and no longer lucid. Not only did I need to be consciously aware of being in a dream, I needed to be consciously aware of being aware!

例如，在我早期的許多清醒夢里，我的手會出現(xiàn)，我會意識到我在做夢。然后，當我清晰地與夢互動時，一些有趣的夢的形象會變得如此引人注目和真實，以至于我對“夢即夢”的關(guān)注顯著減少。就像清醒時一樣，當清醒做夢時，你的意識注意力會開始漂移。經(jīng)過一些（意識）不集中的時刻后，你被帶入夢境，跟隨它的運動，突然意識不到，然后不再清晰。我不僅需要覺察到自己在做夢，我還需要覺察到正在覺察！

Once again, a new lesson emerged:

一個新的教訓再次出現(xiàn)：

Lucid dreamers must learn to focus simultaneously on both their conscious awareness and the apparent dreaming activities. Lucid dreamers who become overly focused on the dreaming activities get swept back into non-lucid dreaming. So too, lucid dreamers who become inattentive to the fact of their conscious awareness risk becoming lost to the dreaming. To maintain lucidity, we must develop a proper balance of mindful, aware interacting to engage the dream consciously.

清醒做夢者必須學會同時關(guān)注他們的意識和明顯的做夢活動。過度專注于做夢活動的清醒夢者會被掃回非清醒夢。同樣，清醒的做夢者如果不注意覺察，就有可能迷失在夢中。為了保持清醒，我們必須在警覺和意識互動中發(fā)展適當?shù)钠胶猓杂幸庾R地參與夢。

In an environment that appears real, our awareness has to adopt a neutral stance: be in the environment but not of the environment. Engage the dream, but never forget it's a dream. In my experience, keeping your foot on the tightrope of awareness is an ever-present challenge. In about a third of my early lucid dreams, I would become lucid but eventually, through inattention or engrossment, I'd fall off the tightrope. Each time I fell off, though, it acted as another lesson in the importance of maintaining mindful awareness.

在一個看似真實的環(huán)境中，我們的意識必須采取一種中立的姿態(tài):在環(huán)境中，而不是在環(huán)境中。連接夢，但永遠不要忘記這是一個夢。以我的經(jīng)驗，讓你的腳踩在意識的鋼索上是一個永遠存在的挑戰(zhàn)。在我早期清醒夢的大約三分之一中，我會變得清醒，但最終，由于疏忽或全神貫注，我會從鋼索上掉下來。然而，每次我跌倒，它都是另一個關(guān)于保持警覺意識重要性的教訓。

The awareness needed for meditation, at least some forms of it, seems analogous to what lucid dreamers seek to develop. Meditators, especially beginners, have to learn a sense of balance when they turn inward; otherwise, they can fall asleep while meditating or become caught up and engaged with entrancing thoughts. Likewise, beginning lucid dreamers often hold focused awareness for only a short period of time. It takes practice and patience and poise to hold awareness consciously while being confronted with new thoughts or images - the products of the mind.

冥想所需要的意識，至少是它的某些形式，似乎類似于清醒夢者尋求發(fā)展的東西。冥想者，尤其是初學者，當他們向內(nèi)轉(zhuǎn)時，必須學會一種平衡感；否則，他們會在冥想的時候睡著，或者陷入迷人的思緒中。同樣，開始清醒做夢的人通常只在短時間內(nèi)保持集中意識。當面對新思想或新形象時——頭腦的產(chǎn)物，保持覺知需要練習、耐心和沉著。

As you log time in the lucid dream realm, you develop poise, confidence, skills, and flexibility. Your awareness begins to relate differently to thoughts and images. You don't get swept into dream or thought events as easily; rather, you pick and choose what to accept with a greater sense of engaged detachment.

當你在清醒夢中記錄時間時，你會發(fā)展出沉著、自信、技能和靈活性。你的意識開始以不同的方式與思想和圖像聯(lián)系起來。你不會那么容易陷入夢或思想事件；相反，你會帶著更大的投入和超然感來選擇接受什么。

At deeper levels of lucid dreaming, you might discover how to remain aware even when the dream visually ends, and then wait for a new dream to form in the mental space around you, as I did, for example, in the following lucid dream (October 2002):

在更深層次的清醒夢里，你可能會發(fā)現(xiàn)如何保持意識，即使夢在視覺上結(jié)束了，然后等待一個新的夢在你周圍的精神空間里形成，就像我做的那樣，例如，在下面的清醒夢里(2002年10月):

I seem to be walking through a small town. I enter a simple restaurant and walk through it into a mechanic's garage. I see a door and decide to slip through it, even though it seems to have a string attached to an alarm. As I get out into the street, I look around and realize, "This is a dream."

我好像正在穿過一個小鎮(zhèn)。我走進一家簡單的餐館，走進一家技工的車庫。我看到一扇門，決定溜進去，盡管它似乎有一根繩子系在警報器上。當我走到街上，我環(huán)顧四周，意識到，“這是一個夢?！?/p>
Lucidly aware now, I start flying up the street, looking at the people sitting in candle-lit cafes and walking down the street. The detail is incredibly vivid. I sing a funny rhyming song as I look at things. I keep flying farther and end up outside of town with a strong inclination to fly to the right. But then in a moment of conscious choice, I exercise my right to change the direction of the dream and decide, no, I'm going into the darkness, and I turn left.

現(xiàn)在我清楚地意識到，我開始沿著街道飛，看著坐在燭光下的咖啡館里的人們，沿著街道走。細節(jié)非常生動。我看東西的時候會唱一首有趣的押韻歌曲。我繼續(xù)飛得更遠，并以強烈的向右飛行的傾向在城外停住。但是在一個有意識選擇的時刻，我行使我的權(quán)利去改變夢想的方向并決定，不，我要進入黑暗，然后向左拐。

As I move forward in the darkness, the visual imagery disappears. For a very long while, I feel that I'm moving without any visual imagery - there's only a foggy dark-gray void. I keep moving in this visually empty space and begin to wonder if I am going to wake up. But suddenly a scene appears, bit by bit. First a bush, then a tree, then another tree. Soon the dream fleshes out nicely, and I stand, lucid, on a gently sloped hill, like something you'd see in Britain, with small leafy trees and lots of green grass. I notice that right next to me is a small bush with berries on it. I examine it closely.

當我在黑暗中前進時，視覺圖像消失了。很長一段時間，我覺得自己在沒有任何視覺圖像的情況下移動——只有一個模糊的暗灰色空間。我一直在這個視覺空白的空間里移動，開始懷疑自己是否會醒來。但是突然一個場景出現(xiàn)了，一點一點。先是一叢灌木，然后是一棵樹，然后是另一棵樹。很快，這個夢充實得很好，我清晰地站在一個緩坡的小山上，就像你在英國看到的一樣，有小而多葉的樹和許多綠草。我注意到就在我旁邊有一棵小灌木，上面有漿果。我仔細檢查了一下。

Suddenly, I have the awkward realization that my body in bed is having a hard time breathing (even though I continue to see the lucid dream imagery of the green hills). While my conscious awareness is admiring a grassy spot in a lucid dream, I try to feel the breathing obstruction. With this bifocal awareness, I gently put some mental energy into making my physical head move up and away from the bed sheets or pillow while concentrating on remaining in the lucid dream. This seems to work. But finally, I decide to wake into physical reality and determine what is hampering my breathing.

突然，我尷尬地意識到，我躺在床上的身體呼吸困難(盡管我繼續(xù)看到青山清晰的夢境)。當我的意識意識在清醒夢中欣賞一片草地時，我試著去感受呼吸的阻礙。有了這種雙焦點意識，我輕輕地投入一些精神能量，讓我的身體頭部向上移動，遠離床單或枕頭，同時專注于保持在清醒夢里。這似乎行得通。但最后，我決定醒來進入物質(zhì)現(xiàn)實，并確定是什么阻礙了我的呼吸。

With experience, you'll realize that sometimes you can be consciously dreaming and also aware of your physical body in bed. To stay in the lucid dream, you have to maintain your primary focus there, but, on occasion, you can check in on the physical body's awareness. In this example, when I woke, the bed sheet really was in my mouth!

有了經(jīng)驗，你會意識到有時你可以有意識地做夢，也可以意識到你的身體在床上。為了保持清醒的夢，你必須保持你的主要焦點在那里，但是，有時，你可以檢查物理身體的意識。在這個例子中，當我醒來時，床單真的在我嘴里！

As we become more experienced with lucid dreaming, we discover how to maintain awareness even when the dream imagery has all disappeared. In learning how to lucid dream, we learn much more than how to manipulate dream objects and symbols; we learn the importance and proper use of conscious awareness

隨著我們對清醒夢的體驗越來越豐富，我們發(fā)現(xiàn)了如何保持意識，即使夢的意象已經(jīng)全部消失。在學習如何清醒夢的過程中，我們學到的遠不止如何操縱夢的對象和符號；我們了解覺知的重要性和正確使用。

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清醒夢：通往內(nèi)在自我的大門