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No part of this booklet may be used or reproduced in any manner without written permission from the author and publisher. Video, Natural Perfection. Audio, Tibetan Energy Yoga.
Lucid dream, lucid dreamless sleep, and lucid death practices are an inherent part of advanced Tibetan Buddhist meditation. These practices are also relevant to ordinary people because they serve as pointers to aspects of everyday experience that are troubling but unrecognized in the usual non-lucid frame of mind.
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Do not sell this copy. It is intended for educational purposes only! Remember, if you like it, buy it! Dream and Reality 19 2. The Discovery of Chod Practice 58 4. Vision, Action, Dream, Death 65 2. Controlling and Respecting Dreams 9.
Sleep and Falling Asleep 2. TheDakini, Salgye Du Dalma 2. Prehminary Practice 3. Tigle 5. Progress 6. Obstacles 7. Context 2. Knowing 5. Self 7. First of all, and most importantly, Mark Dahlby, my student and close friend, with whom I greatly enjoyed working. We spent many hours discussing different issues in cafes around Berkeley. Without him, this book would not have been possible. Also: Steven D. Goodman, a colleague and friend, improved the manuscript through numerous good suggestions; Sue Ellis Dyer and Chris Baker made editing suggestions on an early version of the book; Sue Davis and Laura Shekerjian helped by reading the text and offering feedback; and Christine Cox of Snow Lion Publications brought her great skill as an experienced editor to the text and made it a much better book.
The photographs of the meditation and dream yoga positions, on pages 85 and respectively, were taken by Antonio Riestra and modeled by Luz Vergara. The illustrations of the chakras on pages and were created by Monica R.
I also want to thank all those I have not named but who have helped in many different ways. This book is dedicated to Namkhai Norbu Rinpoche, who has been a great inspiration in my life, both in how I teach others and in my own practice. Preface A well-known saying in Tibetan states, "One should explain the lineage and the history in order to cut doubt about the authenticity of the teaching and the transmission. I was bom shortly after my parents fled the Chinese oppression in Tibet.
Conditions were difficult and my parents placed me in a Christian boarding school, where they hoped I would be cared for. Some time after, my father died. Eventually my mother remarried a man who was a Bon lama. Both he and my mother desired that I live within my culture, and when I was ten years old I was taken to the main Bon monastery in Dolanji, India, and ordained as a monk.
After living in the monastery for some time, I was recognized by Lopon Head Teacher Sangye Tenzin Rinpoche as the reincarnation of Khyungtul Rinpoche, a famous scholar, teacher, author, and meditation master. He was well known as a master astrologer, and in western Tibet and northern India was famous as a tamer of wild spirits. He was widely sought after as a healer with magical abilities. One of his sponsors was a local king of Himachal in Northern India. This king and his wife, unable to bear children, asked Khyungtul Rinpoche to heal them, which he did.
Even though I was still young, my step-father visited Lopon Rinpoche and asked that I be admitted to the teachings, which would take place every day for three years. Lopon kindly agreed, but asked that I, along with the other prospective students, bring him a dream from the night before the teachings were to begin, so that he might determine our readiness.
Some of the students remembered no dream, which was considered a sign of obstacles. Lopon had them begin appropriate purification practices and delayed the beginning of the teaching until each student did have a dream. I dreamed about a bus circumambulating my teacher's house, although there is actually no road there. In the dream, the bus conductor was my friend and I stood beside him, handing out tickets to each person that boarded the bus. The tickets were pieces of paper that had the Tibetan syllable A written on them.
That was in the second or third year of my education at Dolanji, when I was thirteen years old, and at the time I did not know that A was a symbol of major significance in Dzogchen teachings. My teacher never said anything about the dream, which was his way. He made little comment about what was good, but I was happy as long as I was allowed to come to the teachings. It is common, in Tibetan spiritual traditions, for dreams of the students to be used by the teacher in this fashion to determine if it is appropriate for a student to receive a particular teaching.
Though it would be some time before I began to study and practice dream yoga, this incident was the beginning of my interest in dreams. It strongly impressed on me how greatly dream is valued in Tibetan culture and in the Bon religion, and how information from the unconscious is often of greater value than the information the conscious mind can provide. After the three-year teaching, which included numerous meditation retreats with my fellow practitioners as well as many retreats that I did alone, I entered the monastic Dialectic School.
The program of study normally takes nine to thirteen years to complete and covers the traditional training. During the monastic training, I was exposed to a number of teachings and transmissions on dream, the most important based on the texts of the Zhang Zhung Nyan Gyud, the Mother Tantra, and of Shardza Rinpoche.
I did well in the training and when 1 was nineteen I was asked to begin teaching others, which I did. Later I became the president of the Dialectic School and held that position for four years, and was very involved in shaping and developing the school. In , I received the Geshe degree, the highest degree awarded in Tibetan monastic education.
Although I had no plans to teach, I was invited to do so by members of the community. One day I was passing out small pieces of paper to be used in a meditation on concentration. Each piece of paper had the Tibetan syllable A written on it. Right then the dream from fifteen years before, in which I passed out the same paper to people getting on the bus, came back to me. It was as if it hit me on the head.
I remained in the West and in was awarded a Rockefeller Fellowship to do research at Rice University. So my scholarly side has continued to manifest, but practice is always more important, and during all this time I have been interested in dream and dream practice.
My interest is not only theoretical. I have trusted the wisdom of my dreams, influenced from an early age by the dream experiences of my teachers and my mother and by the use of dreams in the Bon tradition, and I have been practicing dream yoga intensively during the last ten years. Every night when I get into bed, I feel freedom.
The busyness of the day is over. Some nights the practice is successful and some nights it is not, and that is to be expected until the practice is very advanced. Nevertheless, I go to sleep nearly every night with the intention to accomplish dream practice.
It is from my own experience with the practice, as well as from the three texts that I quote above, that the teachings in this book come. Much of the informality that was part of the teachings has been kept. Words marked with an asterisk upon their first appearance in the text can be found in the glossary at the back of the book. During his life he had many accomplished students, wrote many important texts, and worked for the benefit of the country in which he lived.
It's difficult to imagine how he could have been so productive in his external life, fulfilling the many responsibilities and long projects he undertook for the benefit of others, and still have been able to accomplish such attainment through spiritual practice. He could do this because he was not a writer for part of the day, a teacher for another part, and a practitioner for the few hours left. All of his life was practice, whether he was sitting in meditation, writing, teaching, or sleeping.
He writes that dream practice was of central importance in his spiritual journey and integral to his attainment. This can also be true for us. Introduction We spend a third of our life sleeping. No matter what we do, however virtuous or non-virtuous our activities, whether we are murderers or saints, monks or libertines, every day ends the same.
We shut our eyes and dissolve into darkness. We do so fearlessly, even as everything we know as "me" disappears. After a brief period, images arise and our sense of self arises with them. We exist again in the apparently limitless world of dream. Every night we participate in these most profound mysteries, moving from one dimension of experience to another, losing our sense of self and finding it again, and yet we take it all for granted.
We wake in the morning and continue in "real" life, but in a sense we are still asleep and dreaming. The teachings tell us that we can continue in this deluded, dreamy state, day and night, or wake up to the truth. When we engage in sleep and dream yogas we become part of a long lineage. Men and women have - for centuries - done these same practices, confronted the same doubts and obstacles that we do, and received the same benefits that we can. Many high lamas and accomplished yogis have made sleep and dream yogas primary practices, and through them have attained realization.
He received training from both Buddhist and Bon masters, attaining the degree of geshe, the highest academic degree of Tibet. Rinpoche has been in the United States since and has taught widely here and in Europe and Mexico. He is the director and founder of The Ligmincha Institute in Charlottesville, Virginia, which is dedicated to the preservation of the teachings, transmissions and culture of Bon. Tenzin Wangyal Rinpoche: Since I was a little boy I have always been interested in dream and when I was growing up I often heard my mother and my teachers talk about their dreams, the way they dreamed and the way in which they related to their dreams. This fascinated me. When I came to the West, I realized that dream was also considered very important here, particularly dream analysis.
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Various Tibetan lamas are unanimous that it is more of a passing of an enlightened experience rather than any textual information. In the bardo one has It is the same as the body of dreams, the mind body. Shugchang, et al. Buddha Shakyamuni often told his disciples to regard all phenomena as dreams.
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Photo by Gavin Clarke. Thus from the outset, Buddhism has been intimately connected to literal and figurative sleep. Unfortunately, most of us have got it completely backward. Spiritual practice, and the nocturnal meditations, can lead us to this realization. The nocturnal meditations begin with lucid dreaming, which is the launching pad for exploring the deep inner space of the nighttime mind. Lucid dreaming is the ultimate in home entertainment.
Accueil Contact. Yet our states of sleep offer much more than entertainment. Combining modern lucid dreaming principles with the time-tested insights of Tibetan dream yoga makes this astonishing yet elusive experience both easier to access and profoundly life-changing. With Dream Yoga, Andrew Holecek presents a practical guide for meditators, lucid dreamers ready to go deeper, and complete beginners. Topics include: meditations and techniques for dream induction and lucidity, enhancing dream recall, dream interpretation, working with nightmares, and more. The dreamscape continues but the tables are turned, and you have control over what previously had control over you.
The Tibetan Yogas of Dream and Sleep - is a free ebook on dream work as it is First of all I have a great book about Tibetan Dream Yoga by Tenzin Download PDF's: holy books, sacred texts, and spiritual PDF e-books in.
If we lose ourselves every night, what chance do we have to be aware when death comes? Look to your experience in dreams to know how you will fare in death. Look to your experience of sleep to discover whether or not you are truly awake.
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The Tibetan Yogas of Dream and Sleep grew out of oral teachings I gave in California and New Mexico over several years. Much of the informality that was part.