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Tibetan Yoga Of Dream And Sleep Pdf

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Meditation Forum. Welcome, Guest. Please login or register. Print Search. Does anyone practice or have any experience with Tibetan dream yoga?

The Tibetan Yogas of Dream and Sleep [1st. ed]1559391014, 9781559391016

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. I knew that the Tibetan way of looking at dream, understanding dream, practicing dream was quite different and I thought it was important that my Western friends, psychologists, therapists and my students learn these differences. Rinpoche: There are a few books, but I think this is probably the most detailed book regarding Tibetan dream and sleep yoga.

C: From whom did you learn dream yoga and how long have you been practicing? C: Why should someone practice dream yoga? Why is it important? Rinpoche: Every practitioner is trying to develop his or herself to grow more spiritually and finally to achieve Buddhahood. One of the main difficulties people face in the West is finding the time to practice. But no one ever says, I am too busy, I have appointments, therefore I am not going to go to sleep tonight!

Every human being needs sleep. The time is free and it is a very good time to do practice. Also, we sleep one third of our lifetime that is twenty years for someone who lives to be It is very important for a practitioner to understand what is going on during those twenty years.

Dream is important because it is one of the best ways to understand the deepest aspects of ourselves. It is also one of the most important ways to heal.

Rinpoche: Every dream is somehow healing within itself as long as the practitioner is not being distracted by the appearance of the dream and its images and the story of the dream. If one is having a lucid dream, that is, a dream in which one is aware that one is dreaming, one is naturally healing.

C: What are some of the most important aspects of dream yoga for someone just starting the practice? Rinpoche: I think one of the most important things to do is not to just start the dream practice when you go to sleep, but to begin the dream yoga when you are awake. Try to be aware of your mind; try to realize how sometimes you can be powerless when the emotion comes.

Realizing this, it is important to try to develop some stability while you are awake. And that stability can be supported by the experience of joy, you know, seeing the gifts of life, the positive experiences around oneself. Also, with all the experiences of the daytime, our mind and all our soul experiences get scattered around everywhere. Somehow we become pieces before we go to sleep.

If we go to sleep as the pieces, we are not going to have a good sleep experience. So we need to try to have some awareness. Try to bring all those pieces together. Rinpoche: Try to feel those experiences of the day and try to dissolve them and then come together in that very moment try to feel this before you go to sleep. Rinpoche: Yes, peaceful and then focus on the peaceful. And in order to focus on the peaceful, one can pray.

Use whatever spiritual tradition you practice. You can ask for help from the guardians, protectors and the angels. Whatever you believe in.

C: So people who are not Buddhist can do this and put in their own deities? No matter what belief a person comes from we are all sentient beings. Sentient being means the one who has a mind, and the one who has a mind always has difficulty controlling it when in samsara. So you should use whatever support works to help to bring the mind together and then one should practice. All people can try to work with their minds and try to develop the capacity to not always be driven by their emotion.

Try to guide your emotion in daily life. C: So doing the dream yoga will help anyone improve their health, and to develop a sense of inner peace and calm and more clarity? C: What specifically can we do during our waking hours to enhance our dream practice? Dream practice is not as much about what you do when you are sleeping and dreaming as it is about how you use the mind when awake.

If the day is spent spaced out and caught up in the elaboration of the conceptual mind, we are likely to be the same in dream. If we are more present in our life, we will also find that presence in dream. There are four main foundational practices in dream yoga, which are done while awake. C: Do we need to do anything else to prepare for dream practice before we actually go to sleep?

Rinpoche: Even for someone who doesn't practice the dream or sleep yogas, it is good to prepare for sleep, to take it seriously. Purifying the mind as much as possible before sleep, just as we do before meditating, generates more presence and positive qualities. Rather than carrying negative emotions into the night, use whatever skills you have to free yourself from them.

If you know how to self-liberate the emotion do so. Try to connect with the lama, yidam, and dakini, or generate compassion. Do what you can to rid yourself of the tension in your body and the negative attitudes of your mind. Even if you are unable to do the rest of the practice, this is something positive that everyone can incorporate into daily life. In the book I go into more detail about particular meditations one can do right before going to sleep.

C: What are the main dream practices to focus on during sleep? Rinpoche: The four main practices of the dream yoga include a practice to do while falling asleep and similar practices to be done during three periods of waking during the night. These are outlined in detail in the book.

Sleep is broken into roughly two-hour segments. During each working period a particular position is taken, a particular breathing is performed, and the mind focuses on a particular image in a particular chakra.

There are four tasks we need to accomplish in order to fully develop the dream practice: bringing the mind into the central channel, cultivating clear vision and experience, developing power and strength so that we will not become lost, and developing our wrathful aspect in order to overcome fear.

These tasks correspond to the four qualities of dreams—peaceful, joyful, powerful, and wrathful—and to the four sections of the practice. Rinpoche: In lucid dreams we practice transforming whatever is encountered. There is no boundary to experience that can't be broken in the dream; we can do whatever occurs to us to do. As we break habitual limitations of experience, the mind becomes increasingly supple and flexible.

The teachings present us with new ideas, new possibilities and the tools to realize those possibilities, and then it is up to us to manifest them in dreams and waking life. For instance, the teaching talks about multiplying things in dream. Perhaps we are dreaming of three flowers. Because we are aware of being in a dream and the flexibility of dream, suddenly we can make a hundred flowers, a thousand flowers, unlimited flowers.

But first we need to recognize the potential. The Mother Tantra lists eleven categories of experience in which the mind is usually bound by experience. All of these are to be challenged and transformed. They include:. C: In the book you mention that in order to become truly effective with the dream practice, it is best to get up two or three times during the night and then start the practice again. This is hard for Westerners, many of whom are already sleep-deprived.

How important is it to get up several times during the night? People who have children, they often get up two or three times during the night. And people who need to go to the bathroom frequently get up more than three times. So getting up for dream practice is just another point of view.

It doesn't mean that you cannot do the practice if you don't get up, but it is very helpful. The important point is to bring greater awareness to the dream and the rest of life, and this anyone can do, whether or not they are able to do the complete cycle of the yoga. C: How do you know you are making progress with your dream practice?

Rinpoche: You know because you are having more clear dreams, more complete dreams, you are remembering them, you are having lucid dreams. C: What is sleep yoga?

How' does it differ from dream yoga? Rinpoche: Dream yoga is when you actually have dream images and sleep yoga is before the images come or after the images dissolve. Do you have any way of understanding yourself, your presence, your awareness when you are asleep, but not dreaming?

These are all questions concerning sleep yoga. C: Should you become proficient in the dream yoga before you attempt the sleep yoga? Rinpoche: In the tradition it is said that dream yoga is easier to do first and then sleep yoga. The reason is because dream yoga has images and we feel more supported if we can hold onto something. When we have nothing to hold onto, the average person feels supportless. C: How will people actually know-when they are doing sleep yoga?

Rinpoche: It is the same as being aware of the gap between two thoughts when you are meditating. You are aware there are no thoughts.

The Tibetan Yogas of Dream and Sleep

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. Using a Vajrayana approach in which the development of the mind of the practitioner is said to mirror the historical developmental of Buddhism, I show: a How lucid dreaming can ground and make personal some of the basic teachings of early Buddhism and of its later Mahayana forms b How the yogic perspective in Vajrayana, in which the body is seen as a pattern of energy, is connected to lucidity in sleep and dreams and to experience of the clear light primordial nature, and c How the stages of sleep and dream are seen to parallel the stages of death and are thus used in dying. Observable phenomena, such as the death samadhi of Tibetan lamas, offer support for the reality of such practices. The final part of the chapter discusses the ways Tibetan Buddhist dream, dreamless sleep, and death practices challenge basic assumptions in Western psychology and neuroscience.

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.

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.

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.

The Tibetan Yoga Of Dream And Sleep - Tenzin Wagyal Rinpoche.pdf

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. Tibetan Buddhism considers sleep to be a form of nourishment, like food, that restores and refreshes the body.

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.

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. This book gives detailed instructions for dream yoga, including foundational practices done during the day. In the Tibetan tradition, the ability to dream lucidly is not an end in itself, rather it provides and additional context in which one can engage in advanced and effective practices to achieve liberation.

Download The Tibetan Yogas of Dream and Sleep By Tenzin Wangyal

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.

What Is Dream Yoga and How Do You Do It?

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Хотя и ненамеренно, именно Стратмор привел Дэвида Беккера в АНБ в тот памятный день, позвонив ему по телефону. Мысли Сьюзан перенеслись в прошлое, и глаза ее непроизвольно упали на листок бумаги возле клавиатуры с напечатанным на нем шутливым стишком, полученным по факсу: МНЕ ЯВНО НЕ ХВАТАЕТ ЛОСКА, ЗАТО МОЯ ЛЮБОВЬ БЕЗ ВОСКА. Дэвид прислал его после какой-то мелкой размолвки. Несколько месяцев она добивалась, чтобы он объяснил, что это значит, но Дэвид молчал. Моя любовь без воска. Это было его местью.

С каждой минутой, уходящей на эти бесплодные попытки, ее цена растет. - Но это же абсурд, - не согласилась Сьюзан.  - Ни один из новых шифрованных файлов нельзя вскрыть без ТРАНСТЕКСТА. Вероятно, Цифровая крепость - это стандартный алгоритм для общего пользования, тем не менее эти компании не смогут его вскрыть. - Это блистательная рекламная операция, - сказал Стратмор.  - Только подумай - все виды пуленепробиваемого стекла непроницаемы для пуль, но если компания предлагает вам попробовать пробить ее стекло, все хотят это сделать. - И японцы действительно верят, что Цифровая крепость - это нечто особенное.

Он не знал ни где он находится, ни кто его преследует и мчался, подгоняемый инстинктом самосохранения. Он не чувствовал никакой боли - один лишь страх. Пуля ударила в кафельную плитку азульехо чуть сзади.

Слишком рано. Беккер беззвучно выругался. Уже два часа утра. - Pi'dame uno.

Да еще хвастался, что снял ее на весь уик-энд за три сотни долларов. Это он должен был упасть замертво, а не бедолага азиат.  - Клушар глотал ртом воздух, и Беккер начал волноваться.

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Беккер вильнул в сторону, и тут же боковое зеркало превратилось в осколки. Он почувствовал, как этот удар передался на руль, и плотнее прижался к мотоциклу. Боже всевышний. Похоже, мне не уйти. Асфальт впереди становился светлее и ярче.

 - У всех на виду. - Почему бы и. Испания отнюдь не криптографический центр мира. Никто даже не заподозрит, что эти буквы что-то означают.

 Агент Смит! - позвал Фонтейн. Из-за спины Беккера появилось лицо Смита. - Слушаю, сэр. - Мне кажется, мистер Беккер опаздывает на свидание.

Загруженная громадным количеством информации программа создавала паутину относительных величин - гипотетическую модель взаимодействия политических переменных, включая известных политиков, их штабы, личные взаимоотношения, острые проблемы, мотивации, отягощенные такими факторами, как секс, этническая принадлежность, деньги и власть. Пользователь имел возможность создать любую гипотетическую ситуацию, и Мозговой штурм предсказывал, как эта ситуация повлияет на среду.

Сьюзан открыла один из каналов. На экране высветилось предупреждение: Информация, содержащаяся в этом файле, предназначена исключительно для научного использования. Любые частные лица, которые попытаются создать описанные здесь изделия, рискуют подвергнуться смертоносному облучению и или вызвать самопроизвольный взрыв. - Самопроизвольный взрыв? - ужаснулась Соши.  - Господи Иисусе.

Больные на соседних койках начали приподниматься, чтобы разглядеть, что происходит. Беккер нервно посматривал на медсестру. Пожалуй, дело кончится тем, что его выставят на улицу.

Вначале он хотел выстрелить Беккеру в голову, но, будучи профессионалом, решил не рисковать. Целясь в торс, он сводил к минимуму возможность промаха в вертикальной и горизонтальной плоскостях. Эта тактика себя оправдала.

Lama Surya Das. tibetan. dream yoga. Study Guide

Девушка, заметно смутившись, посмотрела на свою руку.