The Yoga of Dreams 2: the methods to practice the essence of dreams.

  • 2017

“The narration of a dream cannot convey

that idea of ​​being caught in the inconceivable,

which is the very essence of dreams ... "

- Joseph Conrad-

The five subdivisions to cut with the attachment to dreams are:

- Explanations of how to practice the essence of canals and prana.

- Dreams.

- The illusory body.

- The clear light.

- the transference.

The first subdivision explains how to practice the essence of channels and prana (in the framework of Hinduism , the praná or prāṇa is a Sanskrit word that means 'inspired air' or vital energy ). This involves learning Kumbhaka breathing (the essence of prāṇāyāma is the voluntary cessation of inspiration and expiration. This breath retention, called in Sanskrit kumbhaka , is the most important practice. It is done with the lungs completely filled ( antara ) or completely empty ( bhaya )) . from a qualified teacher of yantra yoga and receive the dsogchen transmission ( primordial state and natural condition of every being, a non-dual condition, without attachment and concepts) from a trained teacher. It is very beneficial for the practitioner who wishes to succeed in dream work, also learn how to control prana .

The second subdivision is the explanation of how to practice the essence of dreams.

As for the preparation, it may be beneficial to make a withdrawal to first practice the concentration on the six syllables and their purifications. The syllables ASU, NRI, TRI, PRE and DU are each the symbol of a kingdom of existence, which includes gods, demigods, humans, animals, family spirits and beings of the shame. After having done this practice for some time, many messy dreams may appear. The appearance of numerous disordered dreams is a sign that the preparation is complete and that one can proceed with the practice.

The explanation of how to practice the essence of dreams has two divisions:

  • The explanation of the methods to apply the essential points of dreams.

  • The explanation of the essential points on how to develop actions within dreams.

As for the method of application, there are still three essential divisions or subdivisions:

  • Examine the dreams.

  • Control them.

  • Differentiate and know the pagchag, the karmic tracks.

In preparation for the examination of dreams, it is advisable to relax the body, for example through baths and massage every night before bedtime. One must make the determination to progress on the path to complete awareness and lucidity in dreams and never be distracted or removed from this main point of intention: " I will become aware of my dreams."

Some special position can be used to facilitate this practice. Thus, the practitioner lies on his side, the right side has to do with clarity, and the left side with emptiness for men, while for women it is the other way around. The corresponding nostril must be closed with a finger of the hand that remains under the cheek. Since the left side is the one that directs or allows the vacuum to operate and the right side helps clarity to operate, it is initially preferable that men lie on their left side thus promoting clarity, making the right side remain without obstacles, and vice versa for women. Later, as practice acquires stability, the position will not matter.

If there is no clarity and there has been no dream, there is a problem; The dream is too deep. In this case, one should raise the bed or pillow or sleep with a light on or with an open window. You can also try to use less bed coverings, allow more air into the bedroom, or sleep in a more open place. If in spite of this the dreams still do not appear, one can experience sleeping in any way that one finds comfortable, whether it is on the right or the left side.

However, if the dreams are not yet clear, you must visualize a bright white growing groin located in the third eye, on the forehead. Thigle or Tingle literally means "drops" and is traditionally used to describe the " spheres of rainbow light ", which is the reality of the fundamental substance.

If nothing still appears, you have to visualize the white syllable A with a radiation increasing its brightness every night. Gradually, concentrating the mind in this way, any dream that arises will be clear. If, because of this concentration, it is difficult to fall asleep, then the red letter A must be displayed in the throat. If that is difficult a red ball will be enough. If you still do not remember the dreams, visualize the letter or the red seed increasing in brightness successively every night.

However, if the difficulty persists, think of a white seed on your forehead. These concentrations should be carried out only if dreams are not remembered.

If you are able to fall asleep in this state of concentration, the dreams that will arise will undoubtedly be clear. Your dreams will also be more associated with clarity and gradually you will develop a great alert.

Having examined dreams in this way, we can now begin to control them. If our dreams are clear, but we do not remain lucid in the dream state, with great determination we must train the mind thinking that " all perceptions of the day are a dream" . Continually remember that everything you see and everything you do is nothing more than a dream. Seeing everything you do during the day as if it were a dream, dreams and consciousness blend completely. If you concentrate enough during the day imagining that you are living in a dream, then during the night the same dream will seem less real. The subject that experiences sleep is the mind. Having the thought that everything is a dream, you begin to dissolve this "subject . " In other words, the mind begins to dissolve naturally.

It is discovered that the subject is not concrete and the vision is only a “ reflection ”. Thus, one becomes aware of the true nature of both. The vision created by karma and the psychic "trace" or background impression, is the origin of all illusions. If the authentic awareness of the illusory reality arises, the " solid reality " disappears. Reaching that realization means having a true understanding of the waking state and the dream state.

Therefore, before falling asleep continue to concentrate well on the red A in the throat. Keeping your attention like this before falling asleep induces the lung or prana to be fixed there thanks to that concentration. Then, once you have fallen asleep without staying awake or distracted by the visualization of the radiant red letter in your throat, dreams will be recognized as dreams. In relation to this process, when nightmares appear with scary issues such as floods, fires, aggressive dogs or other animals, enemies, cliffs etc., due to this shock you can suddenly become lucid and think This is a dream . This is called recognizing a dream or force or differentiating the dream by violent means . Achieving lucidity in this way is relatively common; Once you have obtained this recognition and become familiar with lucidity, you can recognize all dreams whether the content is good or bad.

After dreams can be recognized while dreaming, one must train with determination, with all the mental objects of the day to be able to manifest different types of visions For example, all kinds of gentle, cheerful or angry divine figures can be manifested just like a variety of beings through fantasy. In the same way that one trains with these mental objects during the day, one can develop the ability to manifest them clearly during dreams at night.

In addition, one continues to train with mental objects during the day. You have to practice transforming deities into nagas (snake-like beings), nagas in deities, men in women, women in men, big things in small things, small things in big things, white in red, red in white, one in many, many in one, finally these objects of the day can be clearly manifested during the night's dreams.

Intense concentration on a subject or subject will lead to the emergence of a dream. If you want to dream of a Tibetan deity, for example, think of that deity by concentrating intensely on it. Continuous progress in work during dreams, even when lucid consciousness has been reached, depends largely on the activities of the day.

Knowing the true nature of the dream, you can finally transform it. If you dream of a snake, for example, once you recognize that you are dreaming you should transform the snake into anything you want, maybe a man. Thus, it is not the dream that directs the dreamer, but the dreamer who directs the dream.

When you have been able to change the dream, develop your ability even more by changing the elements of the dream, for example, placing what is in the east in the west, multiplying or condensing the elements, turning things around, placing up the things that are down or make big things small.

This process applies not only to forms but also to sensations. If you dream of something nice, transform it into something unpleasant. He systematically turns all things around. In the middle of this intentional transformation, spontaneous images may arise. For example, if you are dreaming that you are in a forest and choose to change the situation and place yourself in a desert, some of the objects that arise may be different from what you were interested in projecting. As one progresses and is able to remain alert in meditation, experiences of clarity will arise spontaneously.

After this, the training continues to travel fancifully to any place you have never visited before, including pure realms. With this training you can travel to those places in dreams, during the night. You can also train by imagining meeting people without considering considerations of knowing them or not, getting involved in all kinds of conversations on topics that may be of interest to you. You can also travel to any pure kingdom and meet many teachers and rigdzins, whether you have found them before or not, and receive all kinds of profound teachings and instructions from them. With sincere training and great diligence, you can achieve great skill in the practice of dreaming.

Another method to apply the fundamental points of dreams belongs to the method of knowing the karmic traces in dreams. If during the night one dreams predominantly of places and things for which one has felt attachment, these dreams are basically due to karmic impressions of previous attachments. If there are many images of the past such as childhood, for example, or even other lives, it can be said that dreams are being influenced by the psychic " trace " or background impression of these images. In this case, the transformation of dreams can be a bit more difficult. On the other hand, if the karmic traces of previous dreams are weak, it will be very easy to transform them.

If the dreams that one has are, in general, about current circumstances, then, because one can analyze the karmic traces of the dream it is very easy to transform the dream. In this case, training is relatively simple and you can be an expert even in three or four days.

On the other hand, if dreams predominate in trips to unknown places or meeting people who are unfamiliar, it can be difficult to put an end to them or deplete the dream state. These types of dreams pose a difficulty in being transformed. In addition, if one dreams of a confusing mixture of the three aspects mentioned above, this is due to the attachment to previously experienced mental objects, mixed with some current circumstances and unfamiliar things. This is defined as "the union of the three types of karmic footprints " ( pagcha sumdu) . In this situation it is very difficult to get cut in a definitive way through dreams. It is an indication that the process of transcending the state of sleep will be long and extremely difficult. If we encounter obstacles that prevent the final overcoming of dreams, we must establish a purpose, a deeper determination.

The second subdivision of how to practice the essence of dreams explains the essential points about performing actions within dreams. In turn, it has eight subdivisions. These are the methods to train, transform, dissolve, disorder, stabilize, essentialize, sustain and reverse dreams .


Train

During the day, when understanding the nature of dreams, any manifestation of what has been dreamed during the previous night must be transformed into several different mental objects. Train the mind that all external manifestations are not real and look directly at the essential nature of who is doing the training. It is very important to leave anything that manifests itself in its naked essence, beyond any origin or foundation.

Recognize that whatever is manifested is its own self-manifestation without any reference point, without existence, without foundation and without identity. By training like this, one becomes familiar with this practice and any phenomenon that manifests itself in a concrete way, it is only considered as an illusion, a dream that arises from oneself, an illusory karmic perception of karma and karmic traces and deceptive attachments, all lime dissolves in its own nature.

In addition, when dreaming during the night, there will be no distractions. Thus, day and night we never separate ourselves from the chakra of the real condition.

Transform

For the second action, the method of transforming dreams, there are two subdivisions. The first is the essential point to transform dreams into manifestations. In view of this, during the day, you have to use the help of a mirror. You have to train to transform the reflection of oneself into another. For example, transform all manifestations into divine figures etc. This exercise will help you to transform your dreams during the night, and little by little your ability to transform will be more complete. For example, starting by reconfiguring the objects of dreams in animals will discover the ability to change any manifestation in mandalas of deities such as pure kingdoms, or the eight examples of deception etc.

Below are the fundamental points to transform dreams into emptiness. As the mastery of the dream state continues, the main technique followed is to mix the visions of the day with dreams. You have to continuously carry your own alert to the dreams you have. As soon as the dream arises, instantly be aware that it is unreal. We must also bring this same recognition of unreality towards the perceptions of the day. As we develop our awareness of the nature of the dream, we can use dreams to foster our meditative awareness. For example, a meditator who knows the nature of " vision " (of phenomenal existence) finds its emptiness. This perception of the emptiness of vision can be transferred to sleep. If, while you dream, you are not only aware that you are dreaming, but also that the whole experience is an illusion, you penetrate the heart of emptiness. Thus, a dream can be transformed into the knowledge of emptiness, shunyata

As meditation stabilizes, deceptive manifestations of existence during the day become empty at the moment, like clouds that disappear in the sky or smoke that fades into space. All this takes to the state of dreaming. In your dreams, you will be able to manifest emptiness beyond thoughts. Continue the training of the mind with this practice of attention to understand that no external manifestation is real. Set aside any manifestation in its bare essence, beyond its origins, beyond any reference point or foundation.

Dissolve.

The next subdivision of the action is the method of dissolving dreams. During the day one does not consider the manifestations of dreams as real, and when one is dreaming the lucidity is maintained. Although awareness of the true nature of sleep can strengthen meditative awareness, there is also a danger that when developing the ability to transform the images of dreams, attachment will emerge. This attachment must be overcome. Without feeling pride in the ability to train and transform, you must end the attachment by recognizing the non-reality and insubstantiality of everything that arises.

The main way to eliminate attachment with the experience of sleep is threefold. First, during the day do not stay in the dreams you have had. Second, while you are dreaming, observe without judging, without pleasure or fear, without considerations that the dream is positive or negative, which can cause joy or unhappiness, that is, attachment. Third, as long as you dream and after the dream do not " diferencies " what is " subject " of what is " object", that is, do not consider which of the image that has appeared is real. By proceeding in this way, you will find that the most complex dreams, usually simplify, become lighter and can finally disappear completely. Thus, everything that was conditioned will be released. At this moment dreams cease. Externally, one's presence does not stick to manifestation. Internally, the instantaneous presence of oneself does not stick to the reflexes that it manifests directly. Without being conditioned by the concepts of connecting the duality of manifestation and mind, beyond subject and object, one finds relaxation in the deep and spacious radiant and self-luminous rigpa ( I iteratively "consciousness" or "know." In Dzogchen's teachings, rigpa refers to alert, non-dual, pure and innate consciousness or clarity, whose union with the Void (Ma or kunzhi) constitutes the Natural State of the Mind ) without mental fabrication or anything else.

When progressing with practice, at first, dreams are very crude, then more subtle, then traces of forgotten dreams, later dreams become more subtle and finally there are no dreams. When there are no dreams, even when sleeping, vivid appearances manifest as the perceptions of the day manifest themselves to the senses of the individual. Integrating sleep with clear light dwells in the dimension beyond attachment to any appearance.

Mess

" Disorder dreams " means working with the energy of dreams. Transform the manifestations of the east, at a particular time, in the west, and transform the manifestations of the west into those of the east. Similarly, when training in messing up in an indefinite state all possible categories of things that can be perceived as messing up joy in sadness, the non-conceptual in the conceptual, the conceptual in the non-conceptual etc., will be easier to become an expert in the disorganization of dreams. Also by messing up the configurations of the prana and the mind in the location of the four or five chakras in an indefinite state, a great skill in disorganizing dreams can be achieved more quickly.

Stabilize

Stabilize means " set at all . " The channels are stabilized when the body remains in the sleeping position of the lion depending on whether one is male or female. The mind stabilizes with the visualization of the red syllable A in the throat. Dreams are stabilized when you sleep without being distracted by thoughts. Then, even if you fall asleep, without falling under the power of dualistic considerations, as in the case of certain manifested aspects of the experience or some aspects of the experience of consciousness, you remain naked in the basic essence of the experience, without being tied by the chains of attachment. Thus, stabilization is affirmed at the exact moment of direct perception that recognizes the precise state of release to the naked.

Essentialize r

The special technique to manifest lucid dreams is at bedtime and visualize the letter A in the center of the throat and fall asleep in this dimension while controlling the channels. At this time, all manifestations are integrated into the state of understanding. Without distractions, one practices freeing oneself in the emergence with all the occurrences of dreams and all the experiences of the day that occur impartially in endless series.

To hold

In order to enter the thigle's prnic structure, it is gently aspirated while remaining in the position of the lion. It is imagined that while the entire Universe is sucked through the nose, samsara and nirvana dissolve through the nose in the heart chakra, and the prana is kept inside. Then, visualizing the Tibetan HAM syllable in the head and thigles descending from it, all manifestations melt freely in joy.

The primordial state of rigpa is visualized as a radiant and shining white syllable within a five-color thigle as the beautiful reflection in the mirror of one's own heart. It is meditated by keeping the mind focused for as long as possible in this full state where it is practiced with the unreality of the dreams that liberate us as they arise.

To invest

Fixing the mind on a light red A in a dimension like a tent in the middle of the throat chakra, one falls asleep keeping the prana and the luminous energy in the throat. In this way, all manifestations are reversed from the heart chakra to the throat chakra. At that moment, without focusing on anything, one enters the primordial dimension, the natural pristine condition of the expansive space. Dwelling in the purity of the primordial emptiness all manifestations go beyond concepts to the real condition and all appearances of the day, dreams, opinions, meditations, are left freely.

When this is experienced, even though the practitioner's frame of reference may not be perfect, people with a higher capacity can stop the continuation of dreams. People with medium diligence are able to quickly dissolve dreams and those with less diligence, after changing all dreams into good karmic tendencies, are finally also able to stop the continuity of dreams.

Practitioners, at first, have many dreams, some of which have a very clear quality. Gradually, with practice, dreams diminish, from the beginning, those of a higher diligence have dreams whose quality is becoming more subtle and lighter. Those of medium diligence have very clear dreams from the beginning while those of less diligence initially have unclear dreams that gradually become clearer.

Progressively, the ability to develop lucidity within the dream is first developed. In the intermediate phase the ability to change dreams with positive karmic tendencies is developed. In the more advanced states, the practitioner stops dreaming; sleeping becomes indifferent from the clear light and all dreams dissolve in it. This phase is called " dreams dissolve in clear light ."

AUTHOR: Eva Villa, editor in the big family of hermandadblanca.org

SOURCE: The Yoga of Dreams ”by Namkhai Norbu Rinpoche

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