Dream Yoga And The Practice Of Natural Light Table of Contents

Dream Yoga And The Practice Of Natural Light.............................................................................1 Preface.................................................................................................................................................. 2 Acknowledgements.............................................................................................................................. 3 ditor!s "ntroduction..........................................................................................................................# Science And Dream Phenomena................................................................................................7 Dreams And Depth Psychology.................................................................................................8 Dreamwork In Traditional Cultures.........................................................................................1 De!eloping Dream Awareness.................................................................................................1" #otes To The Introduction.......................................................................................................1$ 1. T$ NAT%& AND 'LA(( ( O) D& A*(..........................................................................1+ #otes To Chapter %ne..............................................................................................................& 2. T$ P&A'T"' O) T$ N",$T.............................................................................................22 #otes To Chapter Two............................................................................................................."" 3 T$ P"L,&"*A, TO *A&AT"-A........................................................................................3+ #otes To Chapter Three...........................................................................................................'" # AN "NT &." / /"T$ NO&0% &"NPO'$ ..........................................................................#1 #otes To Chapter (our.............................................................................................................$8 2 T$ 0%DD$A NO )%&T$ & T$AN ON (!( PAL*............................................................34 The )uintessential Instructions o* +ind, The -uddha #o (urther Than %ne.s Palm............/ #otes To Chapter (i!e............................................................................................................./1 3 0&" ) 0"O,&AP$Y O) NA*-$A" NO&0%..........................................................................33 0"0L"O,&AP$Y.............................................................................................................................32
Dream Yoga And The Practice Of Natural Light i

Dream Yoga And The Practice Of Natural Light

-y #amkhai #or0u 1dited and introduced 0y +ichael 2at3 Snow 4ion Pu0lications Ithaca5 #ew 6ork 7SA 4i0rary o* Congress Cataloging in Pu0lication Data #amkhai #or0u5 18"89 Dream yoga and the practice o* natural light -y #amkhai #or0u, edited 0y +ichael 2at3. : 1st ed. Includes 0i0liographical re*erences. IS-# 19$$8"89 797 1. ;d3ogs9chen <;nih9ma9pa= &. Dreams:;eligious aspects99-uddhism. I. 2at35 +ichael5 18$19 -)7/&&.'.#""$ 188& &8'.".'''/9dc& This edition: converted to PDF by Alex Sumner, 2003 >e would like to dedicate this 0ook to the memory o* master teachers 2hyentse ;inpoche5 Dud?om ;inpoche and 4ama @ompo Tseden. +ay their work and aspirations 0e *ul*illed.
Dream Yoga And The Practice Of Natural Light 1


2nowing the importance and the necessity o* the APractice o* the #ightB I ha!e eCplained many aspects o* dreams in this 0ook edited 0y my student +ichael 2at3. It is my hope that those indi!iduals who already ha!e an interest in dreams or who are acti!ely working with their dreams will 0ecause o* reading this 0ecome deeper in their knowledge. (or those people who as yet do not ha!e real eCperience with their dreams5 I hope that this 0ook will pro!ide the cause *or their knowing the importance o* dreams and dreamwork.
Merigar, March 10, 1991 Iron Sheep Year, 1st month, 25th day Chogyal Namkhai Norbu Preface 2


>e would especially like to thank the *ollowing indi!iduals *or their assistance in completing this pro?ect. The Denera0le 2henpo Palden ;inpoche5 *or his assistance in translating the +ipham teCt AThe -uddha #o (urther Than %ne.s Palm.B 2yen ;inpoche is a meditation master and renowned scholar within the #yingmapa order o* Ti0etan -uddhism. Ee o**ered in!alua0le insights into the meaning o* the teCt and on many occasions took time *rom his 0usy schedule in order to complete the translation. 2henpo Tsewong Dongyal *or his assistance in translating the +ipham teCt. 2henpo Tsewong5 a scholar5 poet5 and *riend5 has *or many years shared his eCtensi!e knowledge and insights on dreams with the editor. 4opon Ten3in #amdak *or his ad!ice and commentary pertaining to in*ormation contained in the introduction. A meditation master and head o* the -on sect o* Ti0etan Dharma5 4opon Ten3in #amdak has worked ceaselessly to preser!e the cultural and spiritual treasures o* the -onpo Ti0etans. The editors at Snow 4ion5 Christi CoC and Fe** CoC5 *or their in!alua0le editorial assistance and ad!ice. Fohn +yrdhin ;eynolds *or his thought*ul contri0utions to the *ootnotes and *or his research on #or0u ;inpoche.s 0iography. Fohn is the editor and translator o* #or0u ;inpoche.s teCt The Cycle of D y nd !i"ht5 as well as the authoritati!e re9translation o* The Tibet n #oo$ of the %re t &iber tion. De0orah 4ockwood *or her central assistance in translating the a*orementioned +ipham teCt. Susanna @reen *or her !alua0le research assistance. 1ster 4okos *or her un*ailing energy in manuscript preparation. ;epresentati!es o* the D3ogchen community 4aurie +arder and Fo Shane *or their !alua0le ad!ice. In addition5 we would also like to thank the *ollowing *riends *or their helpG Tsultrim Allione5 Fill -aro**5 4aura -aum5 +ykl Castro5 Cyril Christo5 Stephanie (orest5 Fan @reen5 Sherri Eandlin5 Sarah 2. Eu0er5 %li!er 4eick5 Sandy 4iteh*ield5 +aureen %.-rien5 4eeana Pedron5 Fohn Shane5 Ferry Stein0erg5 +arianna Swolo5 Fim Dal0y5 and mem0ers o* the D3ogchen community who originally helped with translation and preparation o* manuscripts.
Acknowledgements 3

Editor’s ntroduction
%n a dark night in the 18$ s I raced *rom my 0ed and huddled at the door to my parents. room5 *rightened and still hal* asleep. I was perhaps *i!e years old5 and the !i!id imagery o* a nightmare was still *resh. It seemed real enoughG a snake coiled in my 0ed:and my parents. reassurances that it was ?ust a dream were little consolation. This is one o* my earliest dream memories. It was a dream that repeated again and again throughout childhood5 adolescence and e!en occasionally now as I mo!e to middle age. >hat is a dreamH Is

there a special signi*icance to a dream a0out snakes that repeats itsel*H +ight snakes 0e messengers o* the unconscious5 or possi0ly the early seCual stirrings o* a child5 or then again a communication *rom another class o* 0eings called n " s <snake kings= 0y the Ti0etansH Perhaps the dream can only 0e understood within the conteCt o* the li*e o* the dreamer5 and thus ha!e a speci*ic personal meaning. Archetypal material5 personal anCieties and concerns5 *oretelling o* the *uture5 communication with other dimensions o* 0eings are all possi0ilities within dream5 according to the masters o* dreamwork. #e!ertheless5 this statement should 0e Iuali*ied 0y saying that *ew encounter this range o* dream eCperience. (or most5 dreaming is simply a rehashing o* the impressions o* the day5 within the conteCt o* the dreamer.s wishes5 *ears and personality. In the 18$ s5 despite the presence o* a *ew philosophers and contemporary thinkers *or whom dreaming held renewed interest5 most Americans5 mysel* included5 !iewed dreams as ha!ing little signi*icance. This 0lithe state o* a**airs was soon changed 0y the uphea!al o* the siCties. (rom the cruci0le o* collecti!e and personal crises resulting *rom the dramas o* the decade5 and concurrent with the popularity o* yoga and !arious meditation *orms5 the awareness o* dreams 0egan to reassert itsel* in the general culture5 and in mysel*. +y memories o* dreams *rom early childhood to college are little more than a 0lur. The !i!id imagery and sharp recollections o* childhood *aded into *leeting images or no memory at all. -ut in 18785 my eCperience and understanding o* the dream condition was radically trans*ormed. I tra!eled to (rance to study with a renowned Ti0etan lama5 Dud?om ;inpoche. Among the topics he taught was dream yoga. ;inpoche spoke clearly a0out the need to stri!e *or awareness e!en within the sleeping state. Ee compared the current sleeping state o* mankind with the unconscious sleep o* an animal. Ee lamented the waste o* such a precious opportunity *or de!eloping onesel*. I le*t the tent where the teachings were conducted in a strange state. All that I saw or heard seemed dreamlike5 no dou0t due to the great lama.s power*ul transmission. This un*amiliar perception lasted the entire day and into the e!ening5 when I prepared to go to sleep. I resol!ed to *ollow ;inpoche.s instructions *or de!eloping awareness and prayed *or his assistance. That night was unusual also. I *ell asleep5 0ut soon 0ecame aware that I was sleeping. I lay in a conscious luminous state. It was my *irst conscious eCperience o* yogic sleep and the natural light o* the mind. Due to my own mind.s o0scurations5 I did not make great progress in the practice o* dream yoga and the practice o* natural light. In *act5 were it not *or the one eCperience I had had5 I pro0a0ly would ha!e relegated the whole topic to the realm o* yogic *eats5 0eyond the capacity o* ordinary people. It was some years later5 during a twenty9one day solitary retreat5 that I had another eCperience with yogic dreaming that was eCciting and trans*ormati!e. A*ter two weeks had elapsed5 my retreat had deepened considera0ly. 1ach night I *ollowed Dud?om ;inpoche.s instructions *or de!eloping the capacity *or dream yoga. The intensi!e meditation practice eCtended to ten hours a day5 and my mind
Editor s !ntroduction "

0ecame stronger. I was *ascinated to 0e a0le to remem0er as many as eight dreams a night. %n this particular night5 I suddenly had the reali3ation that I was 0oth asleep and aware that I was dreaming. At the instant o* the reali3ation5 the colors o* the dreamscape 0ecame startlingly !i!id and intense. I *ound mysel* standing on a cli** and looking out o!er a !ast and 0eauti*ul !alley. I *elt relaCed and thrilled5 and I reminded mysel* it was only a dream. I looked out o!er the lo!ely !ista *or a short time and then resol!ed to go a step *urther5 literally and *igurati!ely. I* it was truly a dream

then there would 0e no reason why I couldn.t *ly. I leapt into space 0ut5 instead o* *lying5 I *ound the dream trans*orming once again. Still lucid5 my awareness appeared to 0e on a stairway. +y 0ody was no longer in the dream 0ut I was mo!ing up the stairs. I had gone up one step and was making my way up another when the dream changed again. This time it was ?ust 0lack with no imagery whatsoe!er. I resisted the impulse to open my eyes. In truth5 I was uncertain what to do5 0ut I wished and willed the imagery to return and then suddenly I was 0ack on the stairway. This recurrence o* the stairway imagery lasted only momentarily and then I awoke. The whole eCperience had 0een *ascinating. I still consider it one o* the most meaning*ul eCperiences o* my li*e. The lama who super!ised the retreat likened my eCperience to ha!ing passed a dri!ing test. Su0seIuently5 I ha!e had many lucid eCperiences during dream. I can.t say that they occur each night5 0ut they do occur regularly. Their *reIuency increases during times when I practice meditation intensi!ely5 such as when in retreat. Also5 i* I awaken and practice meditation during the night I *ind that I *reIuently ha!e lucid dreams upon returning to sleep. %!er the course o* time5 I ha!e also had dreams that were psychic in nature. (or eCample5 while on retreat5 I dreamt o* my lo!er. Although I was not lucid during the dream5 my recollection was clear. Eer image appeared. She was luminous5 radiant5 and yet she was so00ing. I had made plans to pick her up at a train station in upstate #ew 6ork the neCt day. To test my dream eCperience5 I told her that I was !ery sorry she had 0een distraught the pre!ious night. Eer look o* surprise told me instantly that the dream was accurate. She told me that she had 0een ill and had indeed cried 0itterly. As I mentioned5 it seemed clear that these eCperiences increased when I had the opportunity to practice meditation or the dream yoga instructions intensi!ely. It was during such a period that I ?oined #amkhai #or0u ;inpoche *or a seminar in >ashington5 D.C. Ee had 0een tra!eling with one o* his oldest students and she had 0ecome seriously ill. In my dream5 I *ound mysel* with #amkhai #or0u ;inpoche. Ee was !ery preoccupied with the student.s health crisis. I said5 A;inpoche5 she.s dying.B ;inpoche replied5 A#o5 I.!e treated her5 and she.s getting 0etter.B The neCt day the good news was that she was indeed reco!ering5 0ut e!en more startling was #or0u.s awareness o* our dream con!ersation 0e*ore I told him a0out it. 4ater I had other dreams where #or0u was talking with me5 and occasionally I would also say something intelligent in return. #or0u would take great interest in these eCperiences5 and sometimes the neCt day would ask me i* I had had an interesting dream the pre!ious night. %ccasionally he would ask me5 and i* I only !aguely remem0ered5 he would say5 A6ou must5 you must try to remem0er.B #ot long ago I !isited my parents. house. They ha!e li!ed there *or my entire li*e. I slept in the same room where I slept as a child. As I slept5 I had a dream that there was a snake in the 0ed with me. ;ather than threatening me it seemed to want to cuddle like a pet. Although I was not completely lucid5 I recall wondering what to do with this *riendly though clearly unin!ited snake. 7pon awakening5 I thought a0out this dream and its meaning at some length. Perhaps I had 0ecome more com*orta0le with that which was once *ear*ul. Then again5 I remem0ered #or0u.s comment that with increased clarity5 dreams might come to 0e something like a 7nited #ations con*erence. +ight the dream snake ha!e 0een a AdelegateBH (or it is #or0u.s contention that there are many classes o*
Dream Yoga And The Practice Of Natural Light Editor s !ntroduction #

0eings with whom it is possi0le to communicate within the dream state. Countless theories ha!e 0een de!eloped to account *or the uni!ersally shared set o* eCperiences we call dreaming. Although these theories may di**er radically regarding the origin and signi*icance o* dreams5 there is widespread agreement that many dreams are mysterious5 power*ul5 and creati!e. Dreams ha!e held a central place in many societies. In many cultures the importance o* dreaming

was taken *or granted5 and the a0ility to remem0er or e!en consciously alter a dream was nurtured. Dreams ha!e *igured prominently:sometimes centrally:in religions5 assisted on the hunt5 inspired sacred patterns *or arts and cra*ts5 and pro!ided guidance in times o* war5 crisis5 or illness. The dreamer o* a A0ig dreamB was *reIuently re*erred to as a priest or priestess5 a title earned 0y !irtue o* their ha!ing 0een 0lessed 0y the gods. Ancient 1gyptians and other traditional peoples systematically interpreted dreams *or the purpose o* deciphering messages *rom the gods. 1gyptian priests called Amasters o* the secret thingsB were considered intermediaries. >ith the ad!ent o* writing5 the knowledge o* dream interpretation was recorded. An early 0ook on dream interpretation5 written in 1gypt some two thousand years 0e*ore the common era5 is contained in what is now called the Chester -eatty papyrus. In many cultures5 dreamers preparing to recei!e an important or healing dream participate in ela0orate rituals. These rituals5 widespread in early history5 are especially well documented in #ati!e American societies as well as in Asia5 and in ancient -a0ylon5 @reece5 and ;ome. In!ocational or Aincu0ationB ceremonies would *eature rituals guided 0y trained initiates5 and *reIuently took place in special temples 0uilt on important and 0eauti*ul sacred sites. A*ter making o**erings to the gods or a sacri*ice *or puri*ication5 the dream seeker would sometimes drink potions to enhance the eCperience. Depending on the culture5 the ingredients *or these potions might include a !ariety o* psychotropic drugs.1 The sacred places were o*ten selected through the esoteric science o* geomancy or through a priest.s psychic re!elation. The site o* these temples was particularly important to the ancient @reeks5 *or eCample5 0ecause their chthonic deities & were 0elie!ed to reside in special locations. All aspects o* the temples themsel!es were designed to mo0ili3e and heighten the workings o* the unconscious mind as well as spirits. (or eCample5 in @reece the cult o* the oracle god Aesclepius " was sym0oli3ed 0y the snake5 and dream seekers would o*ten sleep in a place where snakes mo!ed a0out *reely. A*ter the ela0orate rituals5 Aesclepius *reIuently appeared to the dreamer as a 0earded man or as an animal5 and in many instances the indi!idual would awaken cured. At the height o* their popularity5 these Aesclepian centers *or dream incu0ation num0ered in the hundreds. Instances o* healing through rituals such as this are also widespread in contemporary shamanic cultures.' (or eCample5 ;ichard @rossinger5 author o* numerous 0ooks on dream ethnography5 cites #ati!e American sources *rom among the Crow5 -lack*oot5 2wakiutl and >inne0ago tri0es recounting dreams in which an animal or 0ird5 such as a snake or loon5 appeared and taught cures which when applied in waking li*e were *ound to ha!e healing power. Dreams ha!e also inspired important scienti*ic ad!ances. Perhaps the most cele0rated o* these is the disco!ery o* the molecular structure o* 0en3ene 0y 2ekule. Eis accountG 'y mind ( s else(here)) )* turned the ch ir to the fire+l ce, nd fell h lf slee+) A" in the toms " mboled in front of my eyes) Sm ller "rou+s this time $e+t mostly in the b c$"round) 'y mind,s eye, tr ined by re+e ted visions of the s me sort, no( distin"uished l r"er form tions of v rious sh +es) &on" ch ins)) )everythin" in
Dream Yoga And The Practice Of Natural Light Editor s !ntroduction $

movement, t(istin" nd turnin" li$e sn $es) And loo$ (h t ( s th t- .ne sn $e "r bbed its o(n t il, nd moc$in"ly the sh +e (hirled before my eyes) * (o$e s if struc$ by li"htnin"/ this time " in * s+ent the rest of the ni"ht (or$in" out its conse0uences) The ;ussian chemist +endele! disco!ered the periodic ta0le method o* classi*ying elements according to atomic weight while dreaming. 1lias Eowe completed his in!ention o* the sewing machine while dreaming. Al0ert 1instein.s theory o* relati!ity came to him partly in a dream. %ther dream9inspired creations include literary masterpieces such as Dante.s Di!ine Comedy5 Doltaire.s Candide5 AThe ;a!enB 0y Poe and 7lysses 0y Fames Foyce. ;o0ert 4ouis Ste!enson was a0le to *ormulate stories while dreaming5 which he later wrote down and pu0lished. 1!en some popular

Such unusual dreams notwithstanding5 our society as a whole has lost touch with the art o* dreaming.+.*or o*ten when one is asleep there is something in consciousness which declares that what presents itsel* is 0ut a dream.B$ In the early 18 s a Dutch psychiatrist 0y the name o* Dan 1eden studied this phenomenon in a systematic *ashion and coined the term Alucid dreamingB to descri0e it. It has 0een o0ser!ed that a person who is depri!ed o* dream time will make up *or it in su0seIuent nights. I then had the ?et re!erse course so I could hang *rom it and see the world./ In one study su0?ects listened to a recording that repeated the phrase Athis is a dreamB e!ery *ew seconds.1. . A greater percentage o* sleeping time is spent dreaming as we approach dawn.+.music compositions 0y -illy Foel and Paul +cCartney ha!e come in dreams. (or eCample5 we know that all people dream and that approCimately twenty9*i!e percent o* sleep is dream time. !cience And Dream Phenomena The modern scienti*ic description o* dream phenomena has *ollowed upon the disco!eries in 18$& o* 2leitman and his students that dreaming is accompanied 0y rapid eye mo!ements. Ee then asked his sleeping su0?ects to signal their lucidity 0y mo!ing their eyes in a prearranged pattern.= that accompany dreaming5 in order to train lucidity. The rapid eye mo!ements trigger a Dream Yoga And The Practice Of Natural Light %cience And Dream Phenomena & low9intensity pulsing red light which can cue the dreamer that he or she is dreaming. %ther *acts a0out dreaming ha!e emerged through more recent eCperimentation. This was played a*ter the 0eginning o* each . (or eCample5 Aristotle made the *ollowing statementG A. A*ter a short period I glided down lower5 !ery slowly5 *inding mysel* o!er a 0eauti*ul .. >e also know that we mo!e through the *our stages o* sleep se!eral times in a typical night5 and conseIuently we normally dream many times each night. Then I dropped my hold and stretched my arms out wide to glide 0etter. I looked down and saw the earth as a great sphere.1. . I stayed Iuite high <literally and *igurati!ely= in the sky5 in order to reali3e the immensity and 0eauty o* this !ast ocean as seen *rom a0o!e. +ore recently 4a0erge has in!ented a Adream lightB de!ice which is worn on the *ace like a mask and detects the rapid eye mo!ements that are associated with dreaming. The *ollowing account5 0y a participant in a dream awareness seminar5 ser!es to illustrate the phenomenon o* 0eing awake or lucid within a drea +G %n >ednesday morning5 Fanuary 1"5 18885 I 0ecame aware that I was dreaming. -e*ore him5 the +arIuis d.Eer!ey de Saint Denys had in!estigated dream phenomena and pu0lished his *indings in 18/7 in the 0ook Dre ms nd 1o( to %uide Them) In this 0ook Saint Denys descri0ed his a0ility to awaken within his dreams as well as to direct them. and I decided that the 0est thing to do would 0e to *ly in the sky. ApproCimately twenty percent o* his su0?ects were a0le to achie!e lucidity in their dream state through this techniIue.. I hitched mysel* to a ?et and we went !ery high into the stratosphere. %nce *reIuently dismissed 0ut now scienti*ically !eri*ied5 reports o* lucid dreaming ha!e eCisted in literature *or thousands o* years. period. Sleep has *our stages5 or depths5 0ut dreaming occurs only in the *irst stage. Ste!en 4a0erge5 a modern researcher o* dream phenomena5 de!eloped a methodology that utili3es the rapid eye mo!ements <.ecently5 howe!er5 a widespread interest in the creati!e power o* dreams has sur9*aced5 emerging *rom se!eral di!ergent disciplines5 including science5 western depth psychology5 the increasing awareness o* nati!e cultures5 and religion. Dreams are crucial *or mental health5 dreaming is a right90rain acti!ity5 and !irtually all dreams are accompanied 0y rapid eye mo!ements.. 4et us *ocus on the phenomenon o* lucid dreams5 those unusual dreams in which the dreamer *inds him9 or hersel* suddenly sel*9consciously aware or AlucidB while dreaming.

Against the specter o* apocalypse5 the despair o* meaninglessness5 and the percei!ed ruins o* western religious ceremony5 contemporary thinkers sought to understand the workings o* the psyche 0y studying less conscious phenomena such as *antasy and dream:thus de!eloping the approach o* depth psychology. %n other occasions the dreamer 0ecomes lucid and su0seIuently tries to *ly.island.B7 Dreams And De"th Ps#cholog# In the past century5 the *ren3ied eCpansion o* industrial technology occurred at a great price. The preceding account is typical inso*ar as lucid dreams *reIuently include *lying. TechniIues o* listing all associations to a dream continue to 0e widely used among contemporary analysts. (reud. I continued to !iew this sight 0e*ore I *ell into a more general type o* dreaming in which I didn. This was pu0lished in his lectures on psychoanalysis in 181/. (or compleC reasons it helped to spawn the great world wars. In PaCos5 @reece there are har0ored many yachts5 and +artin City5 Cali*ornia there are homes 0uilt into the hills. 2enneth 2el3er5 an author and lucid dreamer5 comments upon the persistent theme o* 0eing within a ?ail which characteri3es one series o* lucid dreams he had. #oting that a single dream might represent an enormous amount o* personal material5 (reud postulated that each character or element o* the dream was a condensed sym0ol. Ee la0eled this memory the Acollecti!e unconsciousB and considered it to 0e a rich . It was a splendid and ma?estic sight5 the yachts and mountains in clear5 e!en morning light. It was early morning. Iuiet and e!en light allowed *or clear sight o* the still masts o* the many yachts docked at the har0or.1 Fung also postulated the eCistence o* a deep5 encompassing cultural memory accessi0le through power*ul dreams. Dream Yoga And The Practice Of Natural Light Dreams And De'th Ps(cholog( ) Sigmund (reud5 the *ounder o* modern western psychology5 called dream work the Aroyal road to the unconscious5B and helped reawaken interest in dreaming. Ee thought the dream would typically 0e organi3ed in a disguised or sym0olic way 0ecause these wishes or impulses were unaccepta0le.s acknowledgement o* the eCistence o* telepathy within the dream state.t control the !iew or determine what I would like to do. %n some occasions the dreamer is *irst aware that he or she is *lying5 and then suddenly 0ecomes lucid. The la0yrinth o* meaning might 0e unra!eled through the process o* *ree association. Another common *eature that this dreamer shares with other lucid dreamers is the sense o* heightened color and emotion5 the sense o* participating in an awe some and magni*icent eCperience. 4ess well recogni3ed is (reud.8 Carl Fung was perhaps the *irst >estern psychologist to 0e interested in -uddhism 8 and 1astern religion. (reud asserted that dreams are sym0olic representations o* repressed wishes5 most o* which are seCual. -eyond their tall poles and white decks5 there stood hillside mountains with homes 0uilt right into them. represented a radical departure *rom pre!ious contemporary >estern psychiatric theory. AThe sym0ol o* the ?ail cell in these three dreams pro!ided me with an essential reminder that I am still a prisoner5 still working to attain that *ullness o* mental *reedom to which I aspire.s o!erwhelming emphasis on a seCual root *or all repressions5 nor his narrow5 anti9religious !iews. Fung5 once a close student o* (reud5 later 0roke away *rom his mentor. #ot all lucid dreams are so eCpansi!e5 howe!er. Fung considered li0ido to 0e a uni!ersal psychic energy whereas *or (reud it was simply seCual energy. 1!oking and de!eloping awareness o* unconscious processes was percei!ed as !alua0le *or healing the weary5 con*used soul. The wide scale destruction and loss o* li*e resulted in a Iuestioning o* !alues:especially those o* a religious and moral nature. This island !iew was pleasing to me. Through the process o* Awish *ul*illmentB the dreamer released the AeCcitementB o* the impulse.s seminal work5 The *nter+ret tion of Dre ms. Fung eCplained that he could not accept (reud. It was reminiscent o* a com0ination o* two places I had 0een 0e*ore.

I *eel as i* I. %thers ha!e proposed similarly mechanistic eCplanations o* dream phenomena. Through this process we recogni3e more *ully our own attitudes5 *ears and wishes5 thus allowing our indi!iduali3ation and maturation process to proceed unimpeded.s im0alance in his waking li*e and 0ring that which is unconscious to consciousness.s enactment o* a dream part in the style o* @estalt therapy will illustrate Perls.B The o0?ect relations school as typi*ied 0y (air0airin considers dreams to 0e schi3oid phenomena5 cauldrons o* anCieties5 wishes5 and attitudes. According to this theory the le*t90rain5 which is usually dominant during the day5 is suppressed during dreams. Ee 0ased his dreamwork on the supposition that *acets o* a dream might all 0e percei!ed as pro?ections o* parts or personas o* the dreamer.s dreams5 -oss would encourage the dreamer to actually eCperience and dwell within that uniIue moment. This theory would account5 *or eCample5 *or 2ekule.and power*ul repository o* the collecti!e memory o* the human race. The generator when engaged *ires neurons randomly and the 0rain attempts to make sense o* these weak signals 0y organi3ing them into the dream story. Crick and +itehison suggest that dreams occur to unlearn useless in*ormation. Ee suggests that we disown or alienate oursel!es 0y pro?ection andJor repression. -oss considers the dream to 0e a reality which should 0e under9stood as an auto0iographical episode. Certain current scienti*ic theories ha!e also gone *urther in denying a 0asic meaning*ul organi3ing principle within the state o* dreaming. Ee noted that indi!iduals *unction with certain characteristic styles5 *or eCample with *eeling or intellect5 and in an intro!erted or eCtro!erted manner.B (or Perls5 dreaming and the awareness o* dreaming were essential *or coming into 0alance and owning all the parts o* one. A *eeling type5 con!ersely5 might ha!e intellectual dreams in order to compensate *or the dominant conscious attitude. In the process o* understanding one. >e may reclaim these unacknowledged aspects o* our personalities 0y enacting or dramati3ing parts o* a dream.B The enactment o* this dream pro!ided swi*t and clear *eed0ack regarding an unresol!ed issue in her li*e. Allen Eo0son o* Ear!ard +edical School pro9poses in his 0ook The Dre min" #r in a Adream state generatorB located within the 0rain stem.s disco!ery o* the 0en3ene molecule as an eCample o* the right90rain. contri0ution to dream work and therapy was his keen awareness that neurotic *unctioning is caused 0y disowning parts o* onesel*.s skill at pattern recognition in contrast to . The *ollowing dramatic eCample o* one woman.m a0out to eCplode. Fung postulated that dreams generally compensate *or the dreamer. Perls. techniIue o* dream work. The woman recounted a dream in which a small aerosol spray can was one o* many items on a dresser 0ureau5 and she dramati3ed the di**erent items in turn.s personality. (rit3 Perls5 *ounder o* the @estalt school o* psychology5 proclaimed dreams to 0e the Aroyal road to integration. Alternate theories 0y Carl Sagan and others that attempt to account *or the most *amous creati!e acts which ha!e arisen within the dream state ha!e proposed that such dreams result *rom uninhi0ited right90rain acti!ity. Dream Yoga And The Practice Of Natural Light Dreams And De'th Ps(cholog( * Another school o* contemporary psychology which respects the dream eCperience is that represented 0y +edard -oss. F. #ot all psychologists acknowledge the great potential *or ad!anced dreamwork. ConseIuently5 the right90rain is less inhi0ited and can 0ecome spectacularly intuiti!e and creati!e. >hen she reached the spray can5 she announced5 AI. Connections which are unimportant and temporarily stored are thus discharged and *orgotten. (or eCample5 in the phenomenological school as articulated 0y -ross and 2eny5 dreams are considered to constitute a Adimmed and restricted world !iew5B and are Apri!ati!e5 de*icient5 and constricted in comparison with waking.m under enormous pressure. I* a person were primarily intellectual and his *eeling side largely suppressed or unconscious5 strong *eelings might then mani*est more *reIuently in his dream li*e.

>hile >estern depth psychology works with dreams as an approach to indi!idual mental health5 its understanding o* the possi0ilities *or dream work5 though impro!ing5 is still limited. @ar*ield . Dr. Patricia @ar*ield in her 0ook Cre tive Dre min" presents dream techniIues attri0uted to the Senoi 0y anthropologist 2ilton Stewart. Con9seIuently5 contemporary >estern dream workers do not generally recogni3e or understand the possi0ilities *or dream work assumed in traditional societies. According to Stewart5 the Senoi *ocused an unusual amount o* attention on dream work and de!eloped sophisticated methods *or in*luencing and deri!ing creati!e inspiration *rom dreams:through rein*orcement5 sel* suggestion5 and daily discussion o* their dreams. Eis conclusion a*ter much e**ort in de0unking sensational claims was that only ninety9*i!e percent o* dream telepathy and dreams which predict *uture e!ents might 0e eCplica0le according to known laws and science.11 These dreamwork systems were and are o*ten still cloaked in secrecy and reser!ed *or the initiate. According to the authors o* a comprehensi!e 0ook on A0original culture5 Dre min". +any analytic and scienti*ic approaches still contend that the content o* all dreams is merely chaotic or sym0olic and comprised o* a cauldron o* anCieties5 wishes and attitudes.inpoche.s theory o* dream phenomena. The Australian A0origines 0elie!e in the eCistence o* ancestral 0eings who are more power*ul than most humans5 and are considered to ha!e other9than9human physical counterparts such as rocks5 trees5 or land *ormations. The Senoi people o* what is today called +alaysia ostensi0ly pro!ided a documented instance o* a traditional people who placed an unusually high !alue on creati!e dream work. This underscores the A0original 0elie* in multiple classes o* 0eings and alternate dimensions within which other classes o* 0eings reside.B The ancestors5 known as ADreamings5B may 0e contacted through dreams5 though they are not considered to 0e a product o* dreams. This theory acknowledges 0oth common dreams whose origin are our wishes and anCieties5 as well as creati!e clarity type dreams which arise out o* awareness. A new song5 story5 design5 or other creati!e product recei!ed in a dream is percei!ed 0y the A0original peoples as a reproduction o* an original creation rendered 0y an ancestor. The range o* these other possi0ilities and the need *or determining priorities appears when we eCplore dream work systems e!ol!ed in other cultures. >ithin the tri0e the dreamer is re!ered as a conduit through which the wisdom o* the ancestors is recei!ed5 not as the originator o* this wisdom. This theory5 although interesting5 does not account *or all types o* telepathic and creati!e dreams. These artistic gi*ts are considered to 0e channeled rather than seen as original creations. According to the myths and dream records o* contemporary A0original peoples5 artistic products ha!e come in dreams since time immemorial and continue to enrich A0original culture today. Dreamwork n Traditional Cultures Systems *or dreamwork and dream awareness ha!e 0een *ound *or millennia within -uddhism5 Taoism5 Einduism5 Su*ism5 and traditional cultures throughout the world. Eis su0?ecti!e statistic and ina0ility to account *or the other *i!e percent o* unusual dreams which anticipate the *uture *its in well with #or0u . Fohn @rant5 a specialist in dream research5 recently spent considera0le e**ort in pro!iding eCplanations *or dream telepathy.the more analytic acti!ity o* the le*t90rain. Dream Yoga And The Practice Of Natural Light Dreamwork !n Traditional +ultures 1. the Art of Abori"in l Austr li edited 0y Peter Sutton5 the spiritual dimension in which these 0eings ha!e their eCistence is descri0ed as the ADreamtime. #oteworthy are the A0original 0elie*s regarding teCts5 art5 and songs that come in dreams. The recorded dream eCperiences o* traditional peoples whose cultures are still relati!ely intact may help eCpand our understanding o* the possi0ilities o* dream work and dream awareness5 including the phenomena o* lucidity5 telepathy5 and precogniti!e dreams.

I was aware that I was enroute to Tara. -uddhist and -onpo 1" systems *or dream awareness training appear to 0e thousands o* years old5 according to #or0u . Day a*ter day . In 18$8 I had already *led Ti0et to the country o* Sik9kim.inpoche and 4opon Ten3in #amdak. The situation within Ti0et was deteriorating rapidly. The tune itsel* had 0een recei!ed in another dream years earlier.inpoche transcri0ed the lessons *rom the dreams o* the night 0e*ore. As a demonstration o* their wisdom the originators o* these treasures o*ten prophesied the name o* their disco!erer and the time o* disco!ery.inpoche considered to 0e a d $ini 1$ appeared in his dream and taught him a compleC series o* dances with intricate steps *or up to thirty9siC dancers.inpoche. The teachings were purpose*ully hidden or stored in order to 0ene*it *uture generations. According to 2henpo5 many millennia 0e*ore the historical -uddha Shakyamuni li!ed5 the tantras were taught 0y the 0uddhas o* past eras to 0oth human and nonhuman 0eings. 2henpo Palden Shera05 a renowned -uddhist scholar5 agrees that the tantras are inconcei!a0ly ancient. As the news o* killings and destruction reached us I 0ecame increasingly worried a0out the mem0ers o* my *amily who remained in Ti0et. I remem0er the 0eauti*ul trees and *lowers. whose author is unknown. A*ter hearing accounts o* .summari3ed the key Senoi dream work goals as *ollowsG con*ronting and o!ercoming danger within a dream5 accepting and mo!ing towards pleasura0le eCperiences within the dream5 and making the dream ha!e a positi!e or creati!e outcome. The integrati!e e**ects o* this work may !ery well 0e a cause *or a lowered *reIuency o* mental disorder.inpoche comments that dream awareness training was discussed eCtensi!ely in the teCt o* the inconcei!a0ly ancient ' h m y T ntr . There was also a young girl approCimately ele!en or twel!e years old.s retreat he was !isited 0y a #ati!e American teacher who goes 0y the name o* Thunder.inpoche. Thunder is the descendent o* a long lineage o* #ati!e American medicine men and healers. Eowe!er5 later researchers did not su0stantiate Stewart. The creati!e potential o* dreams is unIuestiona0ly !alued in traditional Ti0etan culture.s dance and eCamining photos o* our attempts to learn it5 she noted its similarity to the #ati!e American @host Dance. Dream Yoga And The Practice Of Natural Light Dreamwork !n Traditional +ultures 11 Consider5 *or eCample5 the eCtraordinary dream eCperience #amkhai #or0u . Ea!ing heard *irsthand accounts o* these dreams5 and ha!ing participated in this eCIuisite dance5 I can only say that .s temple located on a mountain ahead. Ee also taught a group o* his students parts o* this dance5 which accompany a special song *or deepening meditation. It was during this period that I had the *ollowing drea +G I was walking through a mountainous area.s eCperience is pro*ound 0eyond words. >ithin Ti0etan -uddhism there is a class o* dreams la0eled +ilam Ter or Adream treasure.1& Presuma0ly the Senoi had strong moti!ation *or de!eloping control o* their dreams 0ecause o* the great premium their tri0e placed on these a0ilities. .1' In the inter!iew presented in this 0ook #amkhai #or0u .inpoche.inpoche had while on retreat in +assachusetts in the summer o* 188 . Shortly a*ter . Contemporary researchers report that the a0ility to in*luence dreams towards positi!e outcomes seems to ha!e e**ects such as increased sel*9con*idence and creati!ity.s claim that Senoi society approached a 7topian ideal. I arri!ed at a place near the temple5 where there was a small *ield with many trees and red *lowers. #ear the road on which I was tra!eling there were wild animals5 0ut they were peace*ul and gentle to me. %n night a*ter night a woman whom .B These treasures are teachings that are considered to 0e the creations o* enlightened 0eings. The *ollowing series o* dreams related 0y #or0u .inpoche may ser!e to illustrate the human potential within the dream state as awareness de!elops. +any o* us prayed to Tara asking *or her help.

.B It wasn. Ee asked me5 ADid you see the speaking TaraHB Dream Yoga And The Practice Of Natural Light Dreamwork !n Traditional +ultures 12 I replied that I had not yet seen the speaking Tara5 0ut that I would like to. I walked o!er to the column5 and looked *or the Aspeaking Tara.B She then repeated a prayer to me many times that 0egan5 A%m Fet9summa. The neCt chapter in this story was not a dream at all.t *rightened o* him . ?ust say this prayer. I looked ahead and there was the temple. She was represented as a child o* perhaps se!en or eight years. The man then led me to a room with statues. I turned on him and told him he was ?ust part o* my dream.s cultural and religious progress. 1/ Cross9cultural parallels point !ery strongly to the eCistence o* a class o* dream eCperiences which ha!e *ueled the ad!ance o* mankind. #ot too long ago5 I heard that one o* my students had presented the temple with a statue o* @reen Tara which they placed on top o* the column as a sort o* commemoration. %n 0ookshel!es there were many Ti0etan 0ooks5 including the Tan?ur and 2an?ur.t there. (inally during one dream I 0ecame !ery annoyed and decided I was tired o* 0eing threatened. These dreams5 which #or0u .>hen the young girl saw me she immediately ga!e me a red *lower5 and inIuired where I was going. I was looking o!er the collection when I noticed a Ti0etan man at the door. I looked ahead o* me5 and there was the temple at the top o* a mountain. Ee was dressed somewhat like a lama5 0ut not completely.. It was a simple temple5 not elegantly designed or decorated. I con9tinued my ?ourney until I arri!ed. I entered and noticed that upon the wall was a painting o* the Shitro mandala o* the one hundred peace*ul and wrath*ul deities. I repeated the prayer again and again. >hen I arri!ed5 e!erything was eCactly the same as in my dream. It was open to the 1ast. It was a nice statue5 0ut I didn. 1ach time he would appear I would either run away in that nightmarish manner o* not seeming to get anywhere5 or pretend to *aint ?ust to get away *rom him.B I 0egan to say this prayer5 repeating it as I was holding the *lower. >hen I did that I wasn.B I didn.t hear it speak5 and su0seIuently I awakened.inpoche re*ers to as clarity dreams5 seem to arise out o* intense mental concentration upon a particular pro0lem or su0?ect5 as well as through meditation and ritual. Startling5 creati!e or transcendent outcomes o*ten emerge *rom these special dreams5 some o* which may 0e channeled. It is the pathway to higher order dreaming made possi0le 0y the practices outlined later in this 0ook.t see anything at *irst5 0ut then I noticed that the man was looking upwards to the top o* a column.B In response she said5 AThere is no need *or you to go to the temple. As he turned towards the door to lea!e5 he said5 AThere is the speaking Tara. In this dream5 I again *ound mysel* in the *ield that marked the approach to the temple o* Tara. I replied5 AI am going to the temple o* Tara in order to pray *or Ti0et. It was the same as the pre!ious dream5 0ut there was no young girl. De$elo"ing Dream Awareness The possi0ility o* de!eloping awareness within the dream state and o* su0seIuently ha!ing intensely inspiring eCperiences as well as the a0ility to control dreams is well documented. In a dream awareness seminar I conducted in 18885 a participant recounted the *ollowing drea +G A>hen I was a young child I used to ha!e a recurring dream o* 0eing threatened 0y an old ugly dwar* who was terri*ying to me. I* you tra!el to that temple today you can see it there. In 188' I was tra!eling in northern #epal heading towards Tolu +onastery5 when I recogni3ed the *ield where in my dream the girl had gi!en me the *lower and prayer.. I *ollowed his ga3e5 and there at the top o* the column was a statue o* @reen Tara. That was the only detail that di**ered. I actually woke mysel* up 0y saying this prayer so loudly. Some years later I had a related dream.

inpoche discusses this di**erence in his chapter on the practice o* the natural light. It is also critical to place their occurrence within the conteCt o* the Iuest *or spiritual trans*ormation or enlightenment. -y the neCt morning I only recalled the name Clark. That night I dreamt o* a 0ase0all player. Eis picture was on the *ront page o* a newspaper. Perhaps you might argue that this was coincidental. According to the Ti0etan D3ogchen tradition5 the key to working with dreams is the de!elopment o* greater awareness within the dream state.anymore. In the D3ogchen school5 which *or millennia has 0een *amiliar with lucid dream eCperiences as well as such parapsychological phenomena as telepathy and precognition5 there is the constant ad!ice *rom teacher to student that one must not 0e attached to eCperience. This person is missing the opportunity 0oth to eCplore the rich and *ertile depths o* the psyche as well as to grow spiritually. Although there does seem to 0e relati!e !alue in lucid dream eCperience5 *rom the -uddhist perspecti!e its use*ulness is limited unless the indi!idual knows how to apply the lucid awareness in the a*ter9death states o* the Chonyid and Sipa -ardos. Do not lie in i"nor nce li$e cor+se) 3nter the n tur l s+here of un( verin" ttentiveness) 4eco"ni5e your dre ms nd tr nsform illusion into luminosity) Do not slee+ li$e n nim l) Do the +r ctice (hich mixes slee+ nd re lity) There is no dou0t that lucid dreams and clarity eCperiences are *ascinating occurrences which seemingly ha!e positi!e 0ene*its *or sel*9esteem5 integration o* personality5 and o!ercoming o* *ear.B 1!en my own relati!ely minor dream eCperiences ha!e occasionally seemed to support the possi0ility o* dreams that predict the *uture. I* there is indeed signi*icant e!idence o* a class o* higher order dreams5 Iuestions arise concerning how one may de!elop the capacity *or them and whether or not there are reasons <0eyond their a0ility to increase creati!ity= to culti!ate this capacity. This counters the >estern trend . The dream ne!er recurred a*ter that. 7pon awakening I purchased the #ew 6ork Times5 as is my ha0it5 and disco!ered a photograph o* >ill Clark5 a 0ase0all player5 on the *ront page. I was impressed 0y the color*ul stadium. (or eCample5 last year I attended a sporting e!ent with two *riends.s de!elopment o* meditati!e clarity through the D3ogchen night practice o* the white light or Tantric dream yoga. It is this degree o* awareness that di**erentiates ordinary dreaming *rom the ultimate *ruit o* total reali3ation with the dream state. #or0u . >ithin Ti0etan -uddhist5 -onpo5 and other traditions5 enlightened Dream Yoga And The Practice Of Natural Light De-elo'ing Dream Awareness 13 0eings are considered to ha!e the capacity to see the past5 present5 and *uture. I* so5 you would 0e making the same argument that Aristotle used in order to counter Eeraclitus who 0elie!ed in precogniti!e dreaming <?ust to illustrate how long the contro!ersy has raged=. . I* this is actually the case it would suggest that the *uture is somehow a!aila0le in the present.s sake5 there is the danger o* missing the *orest *or the trees. %!er the course o* a typical night5 as much as eight hours may 0e spent sleeping5 o* which two or more hours might 0e spent dreaming. I tried to read and remem0er the print. Inso*ar as a culture such as ours tends to !alue eCperience *or eCperience. Consider the message o* this -uddhist prayerG 2hen the st te of dre min" h s d (ned. %ne lama *rom the Ti0etan -uddhist tradition likened the pursuit o* lucid dream eCperience to mere play and games eCcept when it arises as the 0y9product o* an indi!idual.egardless o* whether my dream a0out >ill Clark was truly prophetic5 I personally ha!e come to 0elie!e that within the higher order creati!e class o* dreams5 there is a category predicti!e o* the *uture. Are we a0le to remem0er dreams *rom each o* these sessionsH Eow precisely do we remem0er detailsH An indi!idual with no awareness o* her or his dreams5 who is largely una0le to remem0er5 has sacri*iced awareness o* a large portion o* her or his li*e.

s ca!e to help the people o* @reece. Dream Yoga And The Practice Of Natural Light De-elo'ing Dream Awareness 1" -uddhist5 -onpo and Taoist teachers ha!e acknowledged to me that this situation has in*luenced their decisions to teach more openly. (or the ad!anced practitioner5 awareness itsel* may ultimately 0e *ar more !alua0le than the eCperience and content5 no matter how creati!e. Ee walked a0out with a stick entwined with sacred serpents <the modern sym0ol *or medicine=5 who were said to know the causes and cures o* disease. Sigmund (reud called dreams Athe royal road to the unconscious5B and (rit3 Perls called them the Aroyal road to integration. 1. They were worshipped 0y the pre9@reek speaking people who were o* a matriarchal culture.inpoche. Priests continued to in!oke him a*ter his death5 and he continued to appear in dreams o* those who were ill5 o**ering them healing ad!ice. Aesclepius 0ecame a great physician and le*t Chiron. 1Camples o* such drugs are peyote and certain types o* mushroom and cactus. In a personal way5 this pro?ect ser!ed to *ocus my attention on the power and richness o* maintaining awareness during the o*ten9neglected sleep time. 1991 Notes To The ntroduction Psychotropic drugs a**ect the mind5 sometimes inducing !isions or hallucinations. Although there seem to 0e clear relati!e 0ene*its *rom the eCtensi!e eCamination o* dream material5 it is Iuite possi0le that these 0ene*its are only *or the 0eginner. Sometimes he put his patients to sleep with a Amagic draughtB and listened to what they said in their dreams. I am grate*ul *or the opportunity to help chronicle the eCtraordinary dream eCperiences and teachings on the dream state o* D3ogchen master #amkhai #or0u . Michael Katz New York City April 23. The presentation o* techniIues *or dreamwork *rom these ancient traditions is important 0ecause these traditions are in danger o* eCtinction.B In their way these assertions may 0e true5 0ut they are o!ershadowed 0y the possi0ility that the awareness o* dreams is a path to enlightenment. These deities may 0e related to the local guardians whom the Ti0etans 0elie!e reside in speci*ic locations. &. . Aesclepius <called Aesculapius 0y the . Pioneer psychologists o* the twentieth century ha!e commented upon dream phenomena. Chthonic deities were considered to li!e 0elow the earth and were associated with agriculture and the *ertility o* the land. Although there ha!e 0een many 0ooks written on the general topic o* dreams5 there has still 0een relati!ely little that would ser!e to 0ring dream work into the spiritual conteCt. In the >est the scienti*ic eCploration o* sleep and dreams is Iuite new5 0ut within the larger community o* humankind the arcane science o* dream awareness and eCploration has 0een cherished *or millennia. As he was a remarka0le healer5 the @reeks ultimately worshipped him as a god and 0uilt temples to honor him.omans= was considered to 0e a son o* Apollo and was raised 0y the immortal centaur Chiron in his ca!e. >estern approaches also encourage a systematic analysis o* the content o* dreams5 whereas D3ogchen teachers encourage practitioners not to dwell upon dream phenomena.egardless o* our material cir9cumstances5 i* we culti!ate this capacity we possess a wish9*ul*illing ?ewel. %*ten their words eCplained what was causing the ailment5 and *rom this in*ormation he could o**er a cure. Inside these temples Aesclepius ostensi0ly put 0eds *or the sick5 thus esta0lishing the *irst hospitals. 7sed 0y shamans in nati!e cultures to make contact with the spirit world5 the drugs are *reIuently employed to assist in rituals *or healing.to !alue eCperience *or its own sake. @reat teachers ha!e reported that dreams cease completely when awareness 0ecomes a0solute5 to 0e replaced 0y luminous clarity o* an indescri0a0le nature. .

According to #or0u . 7. 8. The word sh m n is a Si0erian term deri!ing *rom the classical *orm o* shamanism in #orth Asia. Descriptions o* lucid dreams that include an unusual intensity5 richness o* color5 and other sense impressions may suggest a Ataste o* enlightenment.D.B Perhaps the dreamer has momentarily 0roken the ha0itual conditioned modes which typically go!ern perception5 re*erred to within the allegory as li!ing within a ca!e. Collecti!ely5 these eCercises are called 6antra 6oga5 or Tsa 4ung.'/&a. It is unclear to what eCtent Fung was in*luenced in his conception o* uni!ersal psychic energy 0y Tantric -uddhist and Taoist theories o* internal energy5 called AlungB5 ApranaB and AchiB in Ti0etan -uddhism5 Einduism and Taoism5 respecti!ely.B Fung su0seIuently misinterpreted Athe one mindB as re*erring to the unconscious5 which it does not. The pure nature o* mind was a re*erence to the pinnacle teaching o* -uddhism5 D3ogchen. 6 <&= 188 5 1dmonton5 Al0erta. >ithin the Tantric system o* Anu 6oga5 AlungB or internal airs are said to circulate through internal channels or meridians called AtsaB.s interest in -uddhism and eastern philosophy was great enough *or him to ha!e written the *oreword *or the *irst translation o* the classic Ti0etan -uddhist 0ook o* the dead5 the # rdo Thodol.1$5 p. >hat seems likely is that *or thousands o* years a *ew . '. >. In addition5 there is support *or the contention that (reud knew a0out lucid dreaming and made re*erence to types o* lucid dream eCperience.ooks0y and Sy0e Tenwee in their historical article pu0lished in &ucidity &etter. The descriptions o* lucid dream eCperience as awesome and li0erating or5 alternati!ely5 2el3er.inpoche and other lamas within the D3ogchen tradition5 AlungB may 0e puri*ied and caused to circulate along speci*ic internal paths. 7n*ortunately5 due to mistranslations within the original pu0lication o* the Ti0etan -ook o* @reat 4i0eration 0y 1!ans >ent35 Fung ne!er had a clear understanding o* the D3ogchen great per*ection teaching with which the teCt was concerned. $. Through rituals5 chanting5 drumming and psychotropic drugs5 shamans go into trance *or the purposes o* healing and o* di!ination. 8. See AIntroductory 4ectures on PsychoanalysisB in The Com+lete Psycholo"ic l 2or$s of Si"mund Freud5 standard edition <#ew 6orkG Eogarth Press5 181/=5 Dol. Dream Yoga And The Practice Of Natural Light Notes To The !ntroduction 1# the shadowy muted reality o* li*e within a ca!e. 15 Chapter 15 ADe Di!inatione Per Somnum5B p. (or a thorough discussion o* the a*orementioned misunderstanding5 the reader is re*erred to the recent retranslation o* the Tibet n #oo$ of the %re t &iber tion 0y Fohn .s AAllegory o* the Ca!e. .B In this classic o* philosophy5 Plato descri0ed ca!e dwellers who ha!e 0ecome accustomed to /.&&&. (rom The 2or$s of Aristotle Tr nsl ted into 3n"lish.".eynolds. It is now clear that there are many so9called primiti!e peoples with sophisticated ways o* interpreting and manipulating dreams.s *aulty understanding o* the D3ogchen su0?ect matter led to his improper translations5 such as that o* the Aprimordially pure nature o* mindB as the Aone mind. The methods *or achie!ing these ends are ela0orate 0reathing eCercises and physical eCercises. The inha0itants are unaware o* the possi0ility o* a more !i0rant5 spectacular reality5 and dou0t the pro0a0ility o* the sun.s lucid dream eCperience o* 0eing in prison5 which ser!ed to remind him o* the need to work to attain Athat *ullness o* mental eCpression to which I aspire5B seem to echo themes within Plato. 1!ans >ent3. Fung. This e!idence is summari3ed 0y -ol . ed. The *la!or o* D3ogchen practice is later descri0ed in this 0ook 0y #amkhai #or0u5 and also within an original teCt 0y the Ti0etan meditation master +ipham <18'/9181'=.oss <%C*ordG Clarendon Press5 18"1=5 Dol.

Thus the term indicates a skyJspace goer. 4opon Ten3in #amdak5 a meditation master who heads the 6ung9drung -on sect o* the -onpo religion5 claims that the -onpo spiritual tradition:including its dream awareness practices:may 0e traced 0ack 185 years to an area that includes western Iran and western Ti0et. Included later within this 0ook are a series o* dreams 0y #amkhai #or0u . 1". 6ung9drung is o*ten sym0oli3ed 0y a le*tward spinning swastika. Dream Yoga And The Practice Of Natural Light Notes To The !ntroduction 1$ APrimiti!e -on5B which is similar to #orth Asian shamanism. There are many classes o* dakinis including wisdom dakinis5 who are enlightened.5 Dre mtime nd Dre m(or$5 Pre*ace to Chapter $5 pages 171917'.initiates in widely di!erse cultures ha!e practiced dream manipulation5 lucid dreaming and more5 while most o* the population:then as now:slept unconsciously. 1'.B 4opon Ten3in #amdak distinguishes two stages o* the de!elopment o* -on. 2ha means space5 sky. (urther perspecti!e may 0e gained 0y noting that the archeological remains o* Cro +agnon man5 which ha!e 0een *ound throughout A*rica5 1urope5 and *rom Iran to Asia5 date *rom 1 5 -. The 6ung9drung is a sym0ol o* the indestructi0ility o* the -on teachings ?ust as the dor9e:v 9r :di mond scepter is the sym0ol o* the Tantric -uddhist teachings. According to the -onpo history5 a superhuman 0eing5 Tenpa Shenra05 who incarnated at that time5 was the originator o* their religious system. In 18$8 he 0ecame a 4opon5 head o* academic studies5 and led an eCodus o* -onpo monks *rom Ti0et to India to escape the Communist Chinese. 2rippner5 S. It is important to note that the 6ung9drung 0ears no ideological relation or similarity to the #a3i swastika sym0ol. 4opon Ten3in #amdak was the in*ormant *or Da!id Snellgro!e. DakiniG Ti0etan5 . 4opon li!ed in 1ngland *or three years in the 18/ s and speaks *luent 1nglish. Dream Yoga And The Practice Of Natural Light Notes To The !ntroduction 1& . #on means teaching or dharma5 and 7un"8drun" means the eternal or the indestructi0le. Dakinis represent the energy that allows teachings to 0e taught. The le*tward direction is representati!e o* the matriarchal roots o* Ti0et <the le*t 0eing related to *eminine energy5 the right to masculine=. 1Camples o* these are +an9dara!a5 6eshe Tsogel and Da?ra 6ogini. Spectacularly creati!e dreams such as these are su0seIuently re*erred to as dreams o* clarity. 6ung9drung -on is also known as A#ew -on. Ee currently resides there as the head teacher and is the *oremost nati!e -onpo scholar amongst Ti0etans in eCile. dm means to go. -onpoJ6ung9drung -onG The teachings *ound in the -onpo school deri!ed *rom the -uddha Tenpa Shenra05 who appeared in prehistoric times in central Asia.C. 1 . 11. 1$. Ten3in #amdak was 0orn in 1astern Ti0et and educated at +enri5 the leading -onpo +onastery in Central Ti0et. The second stage is 6ung9drung -on with its roots in the teachings o* -uddha Tenpa Shenra0. In the early 18/ s he organi3ed the -onpo community in Dolangi5 Eimachal Pradesh5 and 0uilt a monastery and a lama college there. There are also *lesh9eating dakinis5 as well as worldly dakinis5 who em0ody worldly *emale energy.h dro. The *irst stage is the most ancient A%ld -on5B or 1&.inpoche dreamed o* a teCt more than 1 pages long5 which included instructions *or ad!anced meditation practices.inpoche which he recorded while making pilgrimage to +aratika Ca!e in #epal. %n the pilgrimage5 #or0u .s !ine 2 ys of #on. (or comparison5 archeologists cite e!idence o* religious acti!ity:0urying the dead with o0?ects: *rom " 5 -.C. The dakini is understood to 0e the em0odiment o* wisdom5 and is ultimately 0eyond seCual distinction 0ut is percei!ed in *emale *orm.

%r a dream may appear o* an unusual country with a strange person who wants to trou0le or kill the dreamer.e.s three eCistencesH These dreams arise due to any kind o* eCperience o* the 0ody5 speech or mind. %r5 i* a person is not sleeping well due to o0structed 0reathing5 dreams o* su**ocating or o* 0eing strangled may arise.s three eCistences.s conditions were strongly a**ected and le*t a karmic trace. (urther5 it is not di**icult to understand that *eelings such as ?oy or sadness associated with the mind may also 0e the instant secondary cause *or ha!ing dreams. >ith this in*ormation5 he or she can disco!er the real condition and situation o* the 0ody5 energy5 and the mind o* the sick person. The latter has three causes5 namely5 traces o* karma originating in a past li*e5 in youth5 and in the recent past o* the indi!idual. In this kind o* dream5 un*amiliar things may appear which the person has not eCperienced in this li*e5 such as !isions o* another country or strange peoples who ha!e un*amiliar 1. These include the re*lection o* the moon in water5 a mirage5 a city comprised o* sounds5 a rain0ow5 a re*lection in a mirror and also a dream. Such eCperiences suggest the eCistence o* a !ery strong ha0it *rom a past li*e which has le*t a karmic trace in the indi!idual. >ith regard to dreams related to traces o* karma5 one type o* dream encompasses those whose cause originates in a pre!ious li*e. The eCample o* a dream is included in these sutras 0ecause we all know that i* we eCamine a dream we will not *ind anything concrete. These metaphoric descriptions liken our reality to a shooting star5 an optical illusion5 a *lickering 0utter lamp5 dewdrops at dawn5 0u00les in water5 lightning5 a dream5 and clouds. as a result the dreamer has a !ery strong *eeling o* *ear. Although there are many di**erent conditions that may lead to dreaming5 the product o* the conditions5 our dreams5 may in general 0e grouped into two main categoriesG the more common types o* dreams appearing *rom karmic traces" and other types o* dreams appearing *rom the clarity o* mind. (or eCample5 a person who is sleeping on a 0ed in an awkward position may 0e uncom*orta0le or in pain. This trace reappears when the secondary conditions are ripe.s dreams relate. Another sutra employs additional poetic metaphors *or showing the essential nature o* our unreal condition. T/E NAT01E AND +LA%%E% O2 D1EA3% 1) customs or language.s elements5 energy5 and emotions may 0ecome instantaneous causes *or mani*esting some dream eCperience5 either good5 0ad5 or neutral. >hat is meant 0y dreams related to the indi!idual. and there is another class which is related to karmic traces. Thus5 eCperiences directly related to the indi!idual. 1!en though the primary and the secondary causes *or its arisal may 0e disco!ered5 still there is nothing actually concrete or real a0out the dream itsel*. These dreams may repeat so o*ten that the dreamer 0ecomes knowledgea0le o* the un*amiliar world. >ithin the category o* dreams that are caused 0y karma5 there are dreams that are mainly related to the three states o* eCistence5 i.5 the 0ody5 energy or speech5 and the tensions o* the mind o* the indi!idual. These are eCamples o* dreams related to conditions o* the indi!idual. This *irst type o* karmic dream does occur5 e!en though it is not eCperienced *reIuently 0y all people. The distur0ance may 0ecome the instant cause *or a negati!e dream. .%& T'E NAT()E AND CLA!!E! O* D)EA+! In a sutra -uddha Shakyamuni1 descri0es the phenomenal world that we generally consider to 0e real through the use o* multiple metaphors. It may also happen that the illness is the result o* a karmic cause which has mani*ested *rom recent actions. Thus5 the method o* eCamining dreams 0ecomes one o* the most important means *or analy3ing and disco!ering the principal and secondary causes o* the pro0lem. Sometimes an indi!idual who has a serious illness which is di**icult to cure may 0e in that condition due to karmic causes originating in youth or e!en in a past li*e. In the tradition o* Ti0etan medicine5 a physician who is conducting an in!estigation as to the origin o* an illness will also consider to which o* the three eCistences the sick person. This sometimes means that a similar situation occurred in a pre!ious li*e:the person. According to the -uddha5 all aggregated eCistence5 all dharmas5& and in *act all phenomena are actually unreal and instantly changing like these eCamples.

1arlier in his or her li*e5 a person may ha!e met many eCtraordinary teachers5 or recei!ed teachings and empowerments5 or learned methods o* practice. >ith some indi!iduals5 these types o* clarity dreams arise through the clarity o* their minds5 e!en without the necessity o* their applying secondary methods to relaC the 0ody or control the energy. These are the types o* clarity dreams. %r i*5 *or eCample5 as a child someone eCperienced an earthIuake which created great *ear5 then later in li*e there is the potential that the trace might 0ecome acti!ated with the proper secondary causes such as the eCperience o* another earthIuake. People who are practicing Dharma try to relaC. . Clarity dreams related to recent eCperiences may arise as *ollowsG A person reads something5 perhaps a !ery important Dharma teCt5 or has a deep con!ersation a0out practicing Dharma. This may 0ecome the cause *or ha!ing dreams ha!ing to do with the past5 the present5 or e!en the *uture.s youth. (ollowing the analogy o* the sun5 the clouds ha!e now largely disappeared and the in*inite rays o* sunshine are a0le to mani*est directly. T/E NAT01E AND +LA%%E% O2 D1EA3% 1* can read a0out these eCtraordinary dreams appearing through uno0structed clarity in accounts o* the li!es o* 0odhisatt!as and arhats. 0ecause o* this a dream arises similar in situation or theme. >hen a practitioner has matured or de!eloped5 there is a diminution o* the o0stacles that usually *unction to o0scure the natural clarity o* mind. one result o* this is the appearance o* dreams o* clarity. The third type o* karmic dream includes dreams originating *rom recent actions that touched the person deeply. 4ater that person can ha!e dreams a0out these things in which he or she goes deeper into this knowledge. The person might ha!e 0een eCtremely angry some time recently and5 as a conseIuence5 may ha!e *ought with someone. >e Dream Yoga And The Practice Of Natural Light 1. The person may e!en acIuire knowledge or methods *or practice within dream that he or she has ne!er heard 0e*ore. Similarly5 sometimes the indi!idual. >hen all conditions are correct and the 0ody5 speech and mind are relaCed due to a de!eloped practice5 then there appear many kinds o* clarity dreams5 some o* which may anticipate a *uture e!ent.egarding the type o* clarity dream related to the three eCistences5 all human 0eings ha!e in their real nature in*inite potential and unmani*est Iualities.s capacity5 it might 0e possi0le to remem0er a past li*e in its entirety.s clarity spontaneously appears. %ne hundred or e!en a hundred thousand li!es can 0e remem0ered in a dream. Depending on the dreamer. >hen traces are le*t5 it is logical that dreams with a corresponding theme arise more *reIuently.2armic dreams o* the second type are those whose causes de!eloped in the dreamer. Although the sun shines constantly5 sometimes we cannot see it due to cloud co!ering5 while at other times we can see 0etween the clouds *or a *ew moments. Also5 like ordinary dreams that ha!e karmic causes *rom past li!es5 clarity dreams o* pre!ious karma can reawaken. They are . The causes o* all these three types o* dreams are principally karmic5 that is5 related to an e!ent that touched the person deeply and le*t traces o* the tension5 *ear or other strong emotion. %ne can ha!e many interesting dreams o* this type. I* the youth*ul person was suddenly *rightened or in!ol!ed in an accident5 that eCperience may lea!e a trace5 and thus dreams may recur later in li*e that relate to the e!ent either literally or thematically. This is particularly true *or the practitioner who is doing practices related to the chakras' and the channels$ which control the prana/ and energy. They are a continuation and de!elopment o* the ordinary type o* dream and arise primarily *or practitioners who already ha!e some eCperience working with their dreams or who ha!e eCperience o* maintaining lucidity and awareness within the dream. An eCample o* the dreams o* clarity that a practitioner might ha!e as a result o* the karmic traces accumulated during youth would 0e as *ollows. There are similar !arieties o* dreams which are related to the clarity o* an indi!idual5 that is5 those related to the three eCistences and those related to the karmic traces o* the indi!idual. Through relaCing the 0ody5 energy5 and mind5 the elements and energies 0ecome 0alanced and through this secondary or instant cause di**erent kinds o* clarity dreams arise. That intense anger lea!es a trace.

.inpoche5 *low within the 0ody and may 0e directed so as to increase energy5 circulation and concentration 0y ad!anced practitioners o* 6antra 6oga. (or additional commentary5 see The Cycle of D y nd !i"ht 0y #amkhai #or0u.igpaG Awareness or pure presence o* natural sel*9per*ected mind. &.s state o* mind5 or ri"+ . PranaG Internal airs which5 according to #or0u . In *act5 one may de!elop these practices more easily and speedily within the dream i* one has the capacity to 0e lucid. >e particularly need this power*ul assistance5 0ecause the emotional attachments5 conditioning5 and ego enhancement which compose our normal li*e ha!e 0een strengthened o!er our many5 many years. I* we truly see the essential nature o* 0oth5 we will see that there really is no di**erence 0etween them. In a real sense5 all the !isions that we see in our li*etime are like a 0ig dream. 0ut o*ten we Iuietly sleep away all that time without any e**ort or commitment. 2armic tracesG According to the doctrine o* karma5 all actions are *ollowed 0y ine!ita0le5 0ut not necessarily immediate5 conseIuences. According to -uddhist metaphysics5 ma?or chakras are *ound at the crown o* the head5 the '. /. throat5 the heart5 the na!el5 and the genitals.& T'E P)ACT CE O* T'E N -'T The night is !ery important *or people 0ecause hal* our li!es pass during it. There are e!en some 0ooks that say that i* a person applies a practice within a dream5 the practice is nine times more e**ecti!e than when it is applied during the waking hours.the type o* dreams that mani*ests through the clarity o* one. Notes To Cha"ter One Shakyamuni is the historical -uddha who5 0orn as Prince Siddhartha5 renounced his royal 0irthright upon percei!ing the su**ering o* the world5 and attained *inal enlightenment. DharmasG The truth5 laws5 and 0asic realities. There has to 0e real awareness that practice can occur at all times5 e!en during sleep or eating5 *or eCample. This term is used in the singular to descri0e the path towards enlightenment. The dream condition is unreal. ChakrasG #on9material psychic centers located within the 0ody at speci*ic locations. 1. I* we eCamine them well5 the 0ig dream o* li*e and the smaller dreams o* one night are not !ery di**erent. $. . ". >hen we disco!er this *or oursel!es within the dream5 the immense power o* this reali3ation can eliminate o0stacles related to conditioned !ision.7 +any o* the methods o* practicing Dharma that are learned during waking can5 upon de!elopment o* dream awareness5 0e applied in the dream condition. I* this does not happen5 progress on the path is di**icult to make. >hen someone says Apractice o* the nightB we usually think o* the practice o* lucid dreaming. I* we can *inally li0erate oursel!es *rom the chains o* emotions5 attachments5 and ego 0y this reali3ation5 we ha!e the possi0ility o* ultimately 0ecoming enlightened. There*ore5 the practice o* the night is !ery important5 and I will eCplain its theory and practice. (or this reason5 the practice o* the dream is !ery important *or li0erating us *rom ha0its. The term Akarmic tracesB re*ers to the AseedsB which eCist as unmani*est potentials and which ripen when the necessary secondary conditions are present. ChannelsG #on9material meridians through which the internal airs called prana *low through the 0ody. 7. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter One 2. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter One 21 .

There then 0egins what is called the arising o* *our lights. Darious tantras& eCplain this with some slight di**erences. (or eCample5 a person *alls asleep. In that moment you ha!e a reawakening o* consciousness. (rom that point on there is a passage5 a period o* transition5 until dreams 0egin. That period may 0e long or it may 0e short. This eCperience is analogous to that o* wisdom. -ut in the D3ogchen teaching5 the practice o* dream work5 and de!elopment o* lucidity5 is not *undamental. In the D3ogchen teaching5 the last o* these phases5 the *i*th light5 is spoken o* as lhundrub5$ the state o* sel*9per*ectedness. A*ter that comes a state like unconsciousness. In contrast5 that which is called the state o* natural light is not a moment or a state in which the mind is *unctioning. The eCperience o* that transmission is what we call the eCperience o* wisdom. In speaking o* 0ardos5 we speak o* the moment when the senses !anish into oursel!es as the 0ardo o* the moment o* dying5 chokyi 0ardo. >hen a person dies5 *irst o* all the senses !anish. The mind 0egins to recei!e these perceptions5 0ut there are no reasoning and thinking yet. In Tantrism this period is also descri0ed as the moment in which one meets the mother light. There is the presence o* the state o* awareness5 and yet mind has not 0egun to enter into operations such as thinking. It has always 0een considered that it is during this period that the practitioner o* Tantra reali3es him9 or hersel*. some re*er to *i!e lights. In the case o* dream practice5 second ry means that this practice can arise spontaneously or automatically *rom doing the principal practice5 which is called the Apractice o* natural light.B This practice5 the practice o* the natural light5 actually has to do with the state prior to dream. I* you ha!e understood5 at that time the master gi!es a kind o* introduction to natural mind.1 There is a correspondence 0etween the states o* sleep and dream and our eCperiences when we die. it is similar to a *aint. T/E P1A+T!+E O2 T/E N!4/T 22 1!en i* you ha!e not reali3ed natural mind 0ut you ha!e a lot o* participation5 commitment5 and *aith5 and you practice with de!otion5 it is sometimes possi0le that in the moment o* the last awakening o* consciousness there will come a *lash o* recognition o* natural mind or rigpa. -ut what does it mean5 that the state o* dream 0eginsH It means that the mind 0egins to *unction again.There are many eCplanations o* lucid dreaming." It is eCactly this moment a*ter the *aint5 in which awareness de!elops again5 or reawakens. Some di!ide it into *our lights. Imagine that the sky is co!ered with clouds5 and among these clouds you catch a glimpse o* the sun. 1!en i* the clouds ha!e not allowed *ull sunlight5 you ha!e had an eCperience o* what is meant 0y sun and sunlight.' 2. (irst we must ha!e an awareness o* the senses. . It is possi0le *or you to recogni3e that which has 0een transmitted to you through direct introduction 0y the teacher. >hat eCists a*ter thisH A*ter this eCists what we call the mil m b rdo. The truth is that it is as i* you had *ainted and:with the arising o* lights:slowly5 slowly consciousness is 0eginning to reawaken. (or some people5 the state o* dreams 0egins almost immediately a*ter *alling asleep. This is the passage through which one mo!es in that state which is called the state o* natural light. As you are passing or mo!ing through5 there is a series o* the de!elopment o* lights5 *or which there are many eCplanations. It is a secondary practice. At this moment the person has many sensations o* the disappearing or withdrawal o* the senses. Slowly5 step90y9step5 thinking actually arises. f ll slee+ means that all o* his senses !anish into him5 and thus he is sleeping. It is not easy5 0ut i* you ha!e really had knowledge5 it is possi0le. (or eCample5 the mind must 0egin working in order *or reasoning to occur. In Tantric initiation5 there are *our su09initiations5 and the last o* them is called the initiation o* the word. 4et us use the analogy o* the sun. It is the period 0eginning when you *ell asleep and ending when the mind 0egins to *unction again.

In this case you will ha!e no di**iculty recogni3ing the mother light. This means that the dream does not condition the person5 0ut the person go!erns his or her dream. This eCistence is determined 0y its karmic !ision5 and that is how you transmigrate. The 0ooks speak o* the meeting 0etween the son light and the mother light5 0ut what is really meant is that what we had only an eCample o*5 we now encounter in its *ullness. T/E P1A+T!+E O2 T/E N!4/T 23 practice we do5 there has to 0e an awareness o*5 or mastery o*5 the state o* natural light. To repeatG >ith the 0eginning o* the 0ardo o* eCistence5 the *unctioning or working o* the mind5 what is called the mental 0ody5 also 0egins. It is as i* we. In the Dream Yoga And The Practice Of Natural Light 2. 7p to that point5 we eCperience the chonyid b rdo5 the 0ardo o* the Dh rm t . (or instance5 i* someone murdered me in a past li*e5 I may still in this li*e ha!e dreams o* 0eing murdered./ -ut e!en i* you ha!e not reali3ed yoursel* totally and yet ha!e had eCperience o* practice5 then in the moment a*ter death5 in this state o* lhundru0 when you encounter the mother light5 you will recogni3e the *ull presence o* wisdom 0e*ore you return into the workings o* mind. (or eCample5 when you are a child . >hen we start to dream we may ha!e one o* two general types o* dreams. I* you are capa0le o* dying with presence and awareness5 it means you are knowledgea0le a0out the mani*estations o* light. Some people succeed in practicing and *ully de!eloping this knowledge5 and thus reali3e themsel!es totally in this li*e. So we see that the state o* the 0ardos is not something to 0e read a0out or understood a0stractly.d now gone into the state o* dream. It is only a*ter that eCperience that the state o* si+ b rdo 0egins. It is said that such a person can reali3e the -ody o* 4ight. >hen we practice5 we try to de!elop this son knowledge. >hen one has an awareness o* the presence o* this state o* natural light5 then e!en i* a*terwards the state o* dreams arises5 one spontaneously 0ecomes lucidly aware that one is dreaming while dreaming5 and automatically one achie!es mastery o* one.s dreams. In other words5 it is where the workings o* the mind 0egin again. This is eIual to the arising o* the state o* dreams. >hy do we call it the Dh rm t H -ecause it represents our actual underlying state5 or underlying consciousness. I* you ha!e 0ecome knowledgea0le o*5 or ha!e awareness o*5 the state o* natural light5 you will also ha!e that awareness and presence in the moment o* dying. This state:as we proceed through the lights to the ultimate light5 the Ihundru05 or light o* sel*9per*ectedness:is the state in which any and e!ery practitioner o* Tantrism reali3es himsel* or hersel*. This is how we continue day in5 night out. The way to practice *or death and the sipa 0ardo is to do this practice o* the natural light. It is not true that what we dream is always a0out our eCperiences *rom this li*e. As in dream you can dream anything and then at a certain moment you wake up and another day 0egins5 so it is considered that you come out o* the 0ardo5 and another eCistence 0egins. %nly a*ter that 0egins the sipa 0ardo5 the 0ardo as one normally knows it5 the 0ardo o* eCistence. (or this reason5 the practice o* dreams is secondary5 and I cannot o!eremphasi3e how eCtremely important it is to do the practice o* the natural light. This knowledge is the son o* the mother. The analogy that is used is that o* a son uniting with his mother. I* an e!ent is !ery weighty5 then you may *eel it li*e a*ter li*e. %ne type is karmic dreams and the other is dreams o* clarity. I* you merely ha!e hea!y tension5 it may repeat in your dreams. It is rele!ant to practice.This knowledge is spoken o* as the AsonB knowledge5 in comparison to the AmotherB knowledge or *ull eCperience. >hen you sleep !ery deeply5 you may create a per*ect potential *or past karma to mani*est within your dreams. In addition to those dreams re*lecting karma *rom our current li*e5 karmic dreams can also 0e linked to our past li!es.

Dream Yoga And The Practice Of Natural Light 2. So5 you try to concentrate on this white AAB. The important thing is that it correspond in your mind to the sound Ahhh. The principle is that i* you ha!e hea!y tension5 and you sleep deeply5 the tension tends to repeat. >hene!er you ha!e di**iculty in *eeling the presence o* the AAB5 it is !ery use*ul and important to do this chain. 6ou may now understand what the theory is and what is its importance. through the secondary causes it mani*ests as clarity. I* you are doing practice o* the night and 0ecoming more *amiliar with it5 then not only occasionally5 0ut on a regular 0asis5 you will 0ecome *amiliar with mani*estations o* dreams o* clarity. that is a Iuali*ication o* the natural mind that we all possess. The other type o* dream is a dream o* clarity. As it 0ecomes lighter5 clarity can mani*est more easily. I* one is capa0le o* *alling asleep like this5 one would *ind the *ull presence o* the state o* natural .and someone makes a pro0lem *or you it could repeat in your dreams.elaCing does not mean you drop the AAB or that you gi!e it up. >hy do we ha!e dreams o* clarityH -ecause e!ery0ody since the 0eginning has in*inite potentiality. This is one kind o* dream5 a karmic dream o* bh $sh s. >hat is a dream o* clarityH A dream o* clarity mani*ests when there are secondary causes. a*terwards you relaC. In the place o* karmic dreams5 you can ha!e more dreams o* clarity. T/E P1A+T!+E O2 T/E N!4/T 2" I* you do not succeed in concentrating and seeing this at *irst5 it may 0e that you do not know how to !isuali3e. In this way you will get a more precise image. The most important point is that when you *all asleep5 you try to ha!e this AAB present. -hakshas means traces o* something le*t. Initially5 it should 0e accurate and sharp. (or those who ha!e not practiced this 0e*ore5 the *irst5 second5 or third time you attempt it you may not succeed at all. %r you *iC on the presence o* this white AAB5 and you stay with it as long as you can. Then concentrate on a white Ti0etan sylla0le AAB at the center o* your 0ody. . This is 0ecause they are linked with tensions. #ow I will eCplain how you practice it. (or eCample5 i* there is an empty 0ottle which once contained per*ume5 you can still smell the trace o* per*ume. Close your eyes and this AAB will appear 0e*ore your mind immediately. The state o* contemplation or presence represents total relaCation. Then you !isuali3e these AABs coming 0ack down. ConseIuently there will 0e no mani*estation o* tension. Slowly we consume this hea!iness and our sleep 0ecomes lighter. %r5 i* today I ha!e a pro0lem with someone5 it may repeat tonight in my dream. 6ou can repeat this a num0er o* times i* you do not *all asleep immediately. I* your practice o* continuous presence succeeds5 then karmic dreams diminish. I* you pre*er an 1nglish AAB it is accepta0le. 6ou retain a sense o* its presence5 and you relaC5 and thus you *all asleep. In *act5 you may *ind you try it a little and then suddenly you are asleep. Try writing an AAB on a piece o* paper5 put it in *ront o* you5 and stare at it *or a while. Sometimes5 e!en i* we are not doing a particular practice5 a dream o* clarity will mani*est 0ecause we ha!e that nature. That is 0hakshas. >hyH It is 0ecause when we *irst *ell asleep5 we sleep !ery deeply. 6ou can also do a kind o* training to ha!e greater precision in *eeling this presenceG Imagine that *rom the central AAB a second arises5 and *rom the second5 a third arises5 until you can see a chain o* AABs going up to the crown o* the head. A dream o* clarity generally mani*ests in the early morning. I* you are an agitated person5 then 0e*ore you go to sleep5 you can do a little deep 0reathing to regulate the *low o* air and calm yoursel*. This is a way o* charging your clarity. >e can e!en o0tain ad!ice and predictions *or the *uture 0ecause there are secondary causes *or *uture e!ents. It is important that when you see that letter you automatically know what its sound is. 4ike anything5 until you ha!e learned it5 it is di**icult5 0ut i* you eCert your willpower5 it 0ecomes *amiliar to you.

>hether the dream 0e tragic or ecstatic5 you are aware that it is merely a dream. >hen you look in a mirror you see a re*lection. That is why I said that these positions are primarily *or a person who tends to *all asleep easily. I* this person 0ecomes distracted *rom his or her practice *or a moment5 he or she is already asleep. 1!en i* this natural light does not occur directly5 the *irst results will 0egin to show themsel!es in the state o* dreams. There will arise a steady awareness within the dream5 and you will know that you are dreaming. T/E P1A+T!+E O2 T/E N!4/T 2# >ithin the tantric system5 the speci*ic dream yoga practice is oriented towards preparing the practitioner *or the 0ardo a*ter the time o* death. some may arri!e slowly at this result. I* they make your sleep more di**icult5 then they are not recommended. >ith this awareness5 one can manipulate the dream material. (or eCample5 towards morning5 interesting dreams o* things you ha!e ne!er thought a0out may occur5 things that ha!e no relationship to the traces o* your thought and past 0ut are more linked to your clarity. (or eCample5 one can dream whate!er one wishes or one can pick up a desired theme. Dream Yoga And The Practice Of Natural Light 2. >hat do I mean 0y strange dreamsH As mentioned a0o!e5 we normally ha!e two types o* dreams. In such a case it would not 0e ad!isa0le to do this kind o* !isuali3ation practice or to take . This is similar to knowing that a dream is a dream5 to 0eing lucid. %ne person may *all asleep merely 0y shutting his or her eyes5 while another person might need to take a sleeping pill. This is not the case in the D3ogchen system. The most important thing *or this practice5 as I ha!e descri0ed5 is to do the particular !isuali3ation o* the white AAB 0e*ore sleeping. It may not happen right away. +any people do this !isuali3ation practice a*ter they are lying in 0ed. Assuming he does not ha!e a cold which has 0locked his 0reathing5 it might also 0e use*ul *or him to close the right nostril with his hand.7 The reason we take these positions is to make it easier to enter the state o* contemplation5 or presence o* the natural light. The karmic type comes *rom the traces o* our di**iculties5 pro0lems5 memories5 and preoccupations. This is the type o* person *or whom a particular physical position might 0e use*ul. (or women5 the position is re!ersed. The reason that the positions are re!ersed *or men and women has to do with the solar and lunar channels.s hea!y conditioning. -ut what usually happens is that when you lie down on your side and the unclosed nostril is congested5 within a *ew minutes that nostril will open. I am not saying to stop 0reathing5 i* you ha!e a cold. . A woman should lie on her le*t side and try to 0lock her le*t nostril. This o* course would not 0e a good thing. Awareness within the dream state 0ecomes a way to de!elop onesel* and to 0reak one.egardless o* whether it is 0eauti*ul or ugly you know that it is a re*lection. In doing this !isuali3ation we use the working o* the mind in order e!entually to go 0eyond the mind. 4et us consider *or a moment the opposite situation5 that o* a person who has real pro0lems *alling asleep. %ne *alls asleep5 and one is asleep with !irtually *ull awareness.light. I* the practitioner is a male it may 0e 0ene*icial *or him to lie on his right side. 6ou must see what kind o* person you are. Then there is the type o* dream in which our natural clarity mani*ests. I* you perse!ere in the practice o* recognition o* the state o* natural light5 it will progressi!ely 0ecome easier to repeat the lucid recognition that you are dreaming. %ne can continue *rom where one le*t o** dreaming on a pre!ious occasion. >hat position you use while practicing this !isuali3ation is not ultimately important. In the D3ogchen system5 it is not necessary that one commit onesel* to working on dreams. 4et us take the eCample o* the person who lies down and immediately *ells asleep. I* you ha!e practiced the natural light5 dreams o* natural clarity will mani*est more *reIuently. That will arise naturally out o* the practice o* the natural light. 6ou may *ind yoursel* dreaming strange dreams. I* one has this presence o* mind when one enters into the state o* dreams5 it is easy to recogni3e that one is dreaming.

%ne night you use >estern medicine5 and the neCt night you use Agar "$. one can o*tentimes work out the dream as one wishes. (irst try these preparations so you can *all asleep. T/E P1A+T!+E O2 T/E N!4/T 2$ coordinate your energy. >hen the wind humor is distur0ed one has particular trou0le sleeping. we should know a0out all o* them. >hen prana is distur0ed it is di**icult to sleep. 6ou must not think only o* Ti0etan medicine when it comes to assuring a good night. There are also physical eCercises such as a series o* eight mo!ements8 *ound in 6antra 6oga that can help de!elop your capacity *or correct 0reathing and also 0alance your energies as an aid to sleeping. >hen you do not need the medicine anymore5 you can stop without withdrawal symptoms or negati!e e**ects. This can 0ecome a test o* one. It is likely that this type o* person would merely 0ecome more ner!ous and perhaps not sleep at all. There are many things to learn in Ti0etan medical 0ooks. In a 0ook I wrote 1& on the topic there is an eCplanation o* the three humors and o* how to o!ercome pro0lems. >hate!er thoughts arise should 0e merely o0ser!ed. I* your situation is 0etween *alling asleep immediately5 and not 0eing a0le to *all asleep5 then !isuali3e a white or AAB5 0ut one that is not !ery 0right. These medicines5 such as Agar "$ and Dimala51 can 0e used *or one or two months:as long as you need5 really:and will not cause any negati!e side e**ects.s actual . . I* your energy is disordered5 it pre!ents you *rom sleeping. This makes it easier to *all asleep. In this case5 a deep 0reathing practice done repeatedly can 0e 0ene*icial. (or eCample5 ha!ing this di**iculty o*ten means that you need to coordinate the energy and *unction o* the di**erent elements within your 0ody. 7nlike sleeping pills they do not cause dependence or other side e**ects. An alternati!e *or people o* this type would 0e to o0ser!e their thoughts. There are many kinds o* people and many situations. There are many things one can do. Then5 in this state o* o0ser!ing the thoughts without 0ecoming in!ol!ed or conditioned 0y them5 one sleeps. That is the 0ene*it o* these Ti0etan medicines. I* one does this practice with commitment5 one slowly may 0ecome a master o* one. As long as one is not distracted5 this is something that anyone can do without creating o0stacles to *alling asleep. I* you ha!e succeeded5 then you can do the practice o* the night. I* you ha!e di**iculty sleeping at night5 there are other practices you may employ to assist you. 1!erything is related. >ind is linked with +r n or energy. Sometimes you cannot sleep 0ecause one o* your three humors11 is distur0ed. I* I am dreaming something ugly5 I could trans*orm it into something 0eauti*ul5 I could cause the dream to deal with some theme or argument that I ha!e chosen5 or I could play out some *antasy o* my imagination. 6ou should also work with 0reathing in the manner pre!iously mentioned5 as this is !ery related to sleep. %ne could !isit a paradise or contact a certain teacher. I* you are not sleeping at night5 and instead o* relaCing you work hard until late hours5 or you eat raw !egeta0les5 this may *urther aggra!ate the condition.this position. I* you ha!e a pro0lem *alling asleep5 you must not !isuali3e the white AAB as too 0right5 and you could also !isuali3e it in a sphere o* *i!e colors.s dreams. (or eCample5 to o!ercome pro0lems related to wind disease5 it is help*ul to go to 0ed earlier in the e!ening5 to sleep with warm clothes5 and to ha!e something like soup to eat ?ust 0e*ore going to 0ed. 6ou might do the nine9*old puri*ication 0reathing8 0e*ore going to sleep. (or more in*ormation on this you can consult 0ooks on Ti0etan medicine.s sleep. As one has more awareness and more dreams o* clarity5 dreaming 0ecomes a practice. In addition5 there are Ti0etan medicines to assist a person who has di**iculty sleeping.ather5 they will help your health and Dream Yoga And The Practice Of Natural Light 2. A*ter one or two weeks o* alternating5 you will 0e a0le to stop taking the >estern medicine without a pro0lem. (or eCample5 as I mentioned5 i* one has achie!ed su**icient mastery o* dreams5 one can trans*orm them. I* you ha!e 0ecome ha0ituated to >estern sleeping pills5 you can initially alternate them withTi0etan pills in order to lessen the dependency.

The right side actually go!erns or allows the !oid to operate5 and the le*t side helps with the operation o* clarity. -y seeing e!erything throughout the day as i* it were a dream5 dream and awareness are thoroughly miCed. Similarly5 imagining that you are tra!eling or making imaginary !oyages to unknown or e!en .progress. The arising o* numerous disordered dreams is a sign that preparation is complete and then one can proceed to the practice. The *irst is to eCamine the dream.s cheek. su0seIuently you must continue to practice concentration on the red AAB5 and gradually there will also de!elop the capacity *or lucid awareness within dreams with peace*ul themes. I* there is still nothing5 !isuali3e the white 0ead with increasing radiance each successi!e night. I* you still do not remem0er dreams5 !isuali3e the red letter or 0ead as increasingly more luminous each successi!e night. I* di**iculty persists5 think o* a white 0ead on your *orehead5 at the location o* the third eye. It may 0e pre*era0le5 initially5 to lie on the le*t side5 thus promoting clarity:the work o* the unimpeded right. T/E P1A+T!+E O2 T/E N!4/T 2& In regards to practice there are three essential points. (ocusing in this way 0e*ore *alling asleep unites the lun" or prana there with concentration. and the third to distinguish and recogni3e the b "8ch " or karmic traces. These concentrations are per*ormed only i* dreams are not remem0ered. I* dreams still do not come5 concentrate on the throat chakra5 and !isuali3e a red <AAB=. Dream Yoga And The Practice Of Natural Light 2. In regards to preparation5 it would 0e ad!isa0le *or one to conduct a retreat to *irst practice concentration on the siC sylla0les 1" and their puri*ication. Achie!ing lucidity in this manner is relati!ely common. Intense concentration on a theme or on any su0?ect will lead to its arising.s side:the right side ha!ing to do with the !oid5 the le*t with clarity:and closes the corresponding nostril with a *inger o* the corresponding hand5 which lies under one. In this case5 place the pillows higher5 using lighter or *ewer co!ers5 let more air andJor light into the sleeping place or mo!e to a more open spot.s practice 0ecomes sta0le5 position will not 0e important. Prior to sleep each night it is ad!isa0le to relaC the 0ody5 through 0aths and massage5 *or eCample. I* you ha!e not mastered the lucidity:awareness that one is dreaming while doing so:then during the day you should continually remind yoursel* that all that you see and all that is done is not other than a dream. #eCt5 one may initially make use o* the e**icacious positions mentioned a0o!e that assist in the practice. %ne thus lays onesel* down on one. i* this is di**icult5 a red 0all will su**ice. the second to control it. A*ter doing this practice *or some time5 many disordered dreams may appear. %ne must then resol!e with *ull intention to progress on the path towards *ull awareness and lucidity within dreams. 4ater as one. Continued progress in dreamwork5 e!en a*ter lucid awareness is commonly achie!ed5 depends !ery much on the acti!ities o* the day. Su0seIuently5 0e*ore sleeping5 continue to *ocus well on the red AAB in the throat. I* it seems that you ha!e not dreamed5 or there is only a *aint memory o* a dream5 it is indicati!e that sleep was too deep. I* you wish to cause yoursel* to dream o* a Ti0etan deity5 *or eCample5 think o* trans*orming yoursel* into that deity 0y concentrating on the deity intensely. I* dreams do not come regularly5 you may eCperiment 0y sleeping in whiche!er way you *ind com*orta0le5 on either the right or the le*t side. %n occasion5 a *ear*ul nightmare may arise. 4et us discuss this in greater detail. As pre!iously mentioned5 there are preparations *or dreamwork as well as the actual practice. I* due to shock you instantly 0ecome lucid5 this is called Adistinguishing the dream 0y !iolent meansB. Thus5 you will *all asleep while *iCing on the AAB.

%r5 to put it another way5 when the o0?ect or !ision is dissol!ed5 the action rums 0ack towards the su0?ect5 causing complete dissolution. I*5 while dreaming5 you are not only aware o* dreaming5 0ut also conscious that all !ision is an illusion5 you penetrate to the Doid at its heart.s daily !ision. I* you dream o* a snake5 *or eCample5 upon recogni3ing that you are dreaming5 you should trans*orm the snake into whate!er you like5 perhaps a man. %ne must also 0ring this same recognition o* unreality to one. %ne must constantly carry one. >hen you ha!e 0ecome a0le to change the dream5 de!elop your skill 0y *urther scram0ling the dream elements:*or eCample5 putting what is in the east in the west5 multiplying or condensing the elements5 turning things upside down5 putting high things low5 or making what is 0ig5 small. %ne *inds that the su0?ect is not concrete and that !ision is only Are*lectionsB. I* we ha!e o0stacles that hinder us *rom the *inal o!ercoming o* dreams <9 8lu8+ho8( 8chen8mo=5 we must make a deeper commitment and pray *or progress. (or eCample5 i* you dream that you are in a *orest5 and choose to change the situation and place yoursel* in a desert5 some items that appear may 0e di**erent than what was intended to 0e pro?ected.eali3ation means true understanding o* the waking state and the dream state. Systematically re!erse e!erything. -y holding the thought that all is a dream5 you 0egin to dissol!e this Asu0?ectB. I* you ha!e di**iculty trans*orming dream !ision5 it may 0e that in your dreams there arise too many images o* the past5 o* childhood5 *or eCample5 or e!en o* other li!es. I* all three phenomena arise5 intermingled and con*used <b "8ch " sum = it is an indication that the process o* transcending the dream state will 0e long and eCtremely di**icult. T/E P1A+T!+E O2 T/E N!4/T 2* dream. Dream Yoga And The Practice Of Natural Light 2.known places will in*luence your dreams. Thus5 neither !ision nor dream eCists any longer. Dision created 0y karma and the psychic AtailB or 0ackground imprint is the origin o* all illusions. Thus5 it is not the dream which commands the dreamer5 0ut the dreamer who commands the dream. i* authentic awareness o* the illusory reality arises5 one arri!es at the disappearance o* Asolid reality. Thus a dream can 0e trans*ormed into knowledge . Amid intentional trans*ormation5 spontaneous images may arise. %ne thus 0ecomes aware o* the true nature o* 0oth. This process applies not only to *orms5 0ut also to sensations. I* you dream o* something pleasing5 trans*orm it into something unpleasant. I* one dreams o* e!ents which ne!er happened:*or eCample5 o* unknown countries and people:it may also 0e Iuite hard to put an end to dreaming or to eChaust the dream state. As one progresses and manages to maintain meditati!e awareness5 eCperiences o* clarity arise spontaneously. As we de!elop our awareness o* the dream nature we may use dreams to deepen our meditati!e awareness. As one continues towards mastery o* the dream state5 the principal techniIue neCt 0ecomes the miCing o* daytime !ision and dreams. 2nowing the true nature o* the dream5 you may su0seIuently trans*orm it. In this case one could say that the dreams are in*luenced 0y the psychic AtailB or 0ackground. 4ater5 you can eCtend the !oyages to paradise5 *or eCample5 causing it to actually appear in the dream. As soon as the dream arises5 instantly 0e aware that it is AunrealB <sh 8dro=. That is5 the mind 0egins to dissol!e itsel*5 automatically. The su0?ect5 that which eCperiences the dream5 is the mind. (or eCample5 a meditator who penetrates to the nature o* A!isionB <o* phenomenal eCistence= *inds it !oid. T/E P1A+T!+E O2 T/E N!4/T 2) I* you concentrate a great deal during the day5 imagining that you are li!ing a dream5 then during the night the dream itsel* will also seem less real.s awareness into the dreams. This perception o* the emptiness o* !ision can then 0e trans*erred into the Dream Yoga And The Practice Of Natural Light 2. %ne *inds considera0le di**iculty in trans*orming such a dream5 whereas i* one dreams o* items or e!ents linked to present or recent situations and happenings5 trans*ormation is much easier.B .

(or e!ery moment and e!ery acti!ity there are ways to do D3ogchen practice. At this point5 dreams end. I* you cannot sound loudly 0ecause there is someone else sleeping5 it is enough that you eChale with AAh5B as long as you can hear yoursel* and *eel the presence o* that white AAB. >e !isuali3e the white AAB at the center o* the 0ody. It is also !ery important to remem0er the practice o* the white AAB when you awaken in the morning. The principal means o* cutting the attachment through the dream eCperiences are three.s meditati!e awareness5 there is also the danger that 0y 0ecoming skilled at trans*ormation o* the dream images one may 0ecome attached. >e relaC slowly 0ut completely when we do this !isuali3ation5 so as not to ha!e tension. T/E P1A+T!+E O2 T/E N!4/T 3. prayers. I* you maintain the presence o* the white AAB in your sleep5 you will ha!e clearer dreams. >e must spontaneously mani*est the white AAB without thinking5 without creating5 and then relaC all e**ort and go to sleep. -y contrast5 in D3ogchen we generally do the !isuali3ation o* a white AAB5 as mentioned a0o!e5 *or the purpose o* coordinating the energy. I*5 howe!er5 D3ogchen practice o* the night is di**icult *or you5 and you ha!e more eCperience doing tantric style dream practice and you ha!e had an initiation on a particular deity5 then perhaps it would 0e use*ul *or you to continue with your tantric practice. simply ha!ing the presence o* the white AAB and recogni3ing that the AAB is the uni*ication o* the mind o* all your gurus is su**icient. (or eCample5 i* you do the practice o* Da?rayogini1' 5 then upon sleeping you should try to !isuali3e a !ery tiny Da?rayogini at the center o* your 0ody. Third5 while dreaming and then a*terwards5 do not Aclari*yB what is Asu0?ectB *rom what is Ao0?ectB:that is5 do not consider which o* the images that appear are real. It is easier to . The attachment must 0e o!ercome. I* you are aware in the dream5 you can eCperience many things within the dream state.o* emptiness5 shuny t . Second5 while actually dreaming5 watch without ?udging5 without pleasure or *ear5 regardless o* whether the !isions seem positi!e or negati!e and thus might pro!oke ?oy or unhappiness:that is5 attachment. I* we do not relaC completely5 we will 0e una0le to sleep. There is a kind o* connection you make 0y remem0ering the white AAB in the morning and again when you are going to sleep. In order to remind yoursel* to !isuali3e the white AAB and to do the D3ogchen practice o* the night5 it is !ery use*ul to put a picture or sign o* a white AAB near your 0ed. -y proceeding in these ways5 you will *ind that compleC dreams gradually simpli*y5 lighten and e!entually may !anish completely. 6ou would keep the presence o* this !isuali3ation5 relaC5 and slowly5 slowly go to sleep. 6ou should try to do the practice o* natural light each night5 ?ust as you should try to 0e in the state o* contemplation continually. -ecause these are tantric eCercises5 you should practice only the special instructions you recei!e *rom your master. Although awareness o* the true nature o* the dream may enhance one. (irst5 during the day5 do not dwell upon the dreams you ha!e had. It is not necessary to say many words or Dream Yoga And The Practice Of Natural Light 2. I* possi0le you may sound AAhB immediately. (or eCample5 you might !isuali3e Da?radhara1/ as the uni*ication o* all your gurus and mani*est that !isuali3ation in the center o* your 0ody. 6our dreams will 0ecome more associated with clarity5 and slowly5 slowly you de!elop greater awareness. There are other !isuali3ation practices similar to guru yoga1$ in tantric dream practices. Then you integrate in a state o* contemplation or rigpa. 6ou keep this presence and continue your sleep. perhaps they will think it is a piece o* artwork. >e call this tiny 0eing ?nanasatt!a which means wisdom mani*estation. This is a method o* guru yoga. 6ou5 howe!er5 will know its precise *unction. A*ter ha!ing mani*ested this white5 luminous AAB5 we slowly relaC. #o one will know what it is. Starting your morning yoga in this way is wonder*ul and will help !ery much with all your practices and particularly your practice o* the night. Thus5 all that was conditioned will 0e li0erated.

So I. Such a retreat o**ers a good opportunity to de!elop your presence and clarity. >e *eel that e!erything is concrete. +any pro0lems can 0e resol!ed through the transmission that comes in dream.B Ee said5 A>ell you 0etter get to it.B Ee said5 A>ell5 do you ha!e any dou0ts a0out your knowledge o* togelHB I said5 A#o5 no5 I don. I* you practice these in the daytime you can certainly ha!e meditati!e eCperiences5 0ut in a dream you can ha!e eCperiences 0eyond the limitation o* the material 0ody. T/E P1A+T!+E O2 T/E N!4/T 31 A6ou ha!en.&& I said5 A>here is Figme 4ingpaHB A7p the mountain there5 in the ca!e5B he answered. 6ou sleep and wake up5 sleep and wake up.HB he continued.!e descri0ed5 the practice o* the dark retreat18 is !ery use*ul.18 In the dream I actually *elt that I had returned to Ti0et.t 0een doing the togel. 6our sleep 0ecomes lighter and lighter. I had to get it !ery sta0le. Do the practice o* togel. (or those people who *ind it di**icult to ha!e the kind o* presence I. That is !ery important.B And he asked5 A>hat practice ha!e you 0een doingHB I eCplained that I had 0een doing my 0est to take into daily li*e the practice o* trechod& .ll 0e doing *rom now on. >e can ha!e more clarity.t eCpect that you are going to ha!e the master at your 0eck and call in the *lesh all your li*e. 6our waking and sleeping states thus 0ecome integrated.de!elop your practices in a dream than in the daytime.t 0een doing that practice. In the daytime we are limited 0y our material 0ody5 0ut in a dream our *unction o* mind and our consciousness o* the senses are unhindered. It may also come through the protectors o* the teaching5 or the dakinis. (or eCample5 i* I am doing something wrong5 I may ha!e a communication through a dream. #ormally5 *or a practitioner5 one o* the principal ways that signs o* progress mani*est is in dreams. Eow is your practice goingHB I said5 A>ell5 like this and like that.m working to per*ect and make !ery sta0le my trechod.B Ee asked5 A>ell5 why notHB A>ell5B I answered5 A0ecause you told me that I had to per*ect the trechod *irst. I *elt em0arrassed5 as my intention was to greet him Iuickly and then get out o* there5 and go 0ack to Italy. 6ou know you are in a state o* unreality. I was worried5 and I said to mysel*5 A>ho knows i* the Chinese will let me out again. 6ou can. That is why the practice is !ery important. +y master said to me5 AIt has 0een many years that we ha!en. . And I said5 A>ell5 no5 I ha!en. Sometimes there occurs5 in dream5 an inter!ention on 0ehal* o* the practitioner.t understand clearly5 go ask Figme 4ingpa. (or eCample5 it is possi0le to practice ad!anced D3ogchen practices o* togel and the D3ogchen lon"de17 . In the daytime all eCperiences we ha!e are !ery much conditioned 0y our attachment and tension.B Ee said5 A#ow listen5 i* you do ha!e any dou0ts a0out togel5 or anything you don. In a dream we may initially *eel that e!erything is concrete5 0ut then suddenly remem0er that it is a dream.B I said5 A%kay5 that. The ultimate result is to diminish your tension.t ha!e any dou0ts. A*ter two days or three days in the dark5 you lose your sense o* day and night. >hen I5 *or eCample5 had 0een in Italy *or a0out three years5 I had a dream o* my master Changchu0 Dor?e.s what I. In this en!ironment you can more easily disco!er what it means to ha!e presence when you are sleeping. >hen you are aware in a dream5 you know you are dreaming and that it is unreal. Dream Yoga And The Practice Of Natural Light 2. Thus there are more possi0ilities. It seemed so real5 and I was in *act a 0it *rightened a0out the Chinese. I ?ust ha!en. %nce you ha!e this eCperience5 you can also make disco!eries a0out your daily li*e such as a0out your ma?or attachments.t seen each other. This may come 0y way o* transmission o* the teaching.B Then I met my teacher.t 0een doing any o* the practice o* to"el&1 .

So then I clim0ed up and slowly5 slowly approached the !ery peak o* the mountain and there was a ca!e. It wasn. #ight can 0ecome5 *or a practitioner5 e!en more important than the practice o* the day. this rock appeared to 0e a title page5 with the title o* the tantra which I. >hen I was li!ing with my master5 I went up that mountain many times to collect medicines. Ee was wearing a garment that was like a transparent 0lue shirt.m sure that he wasn. The *inal goal o* dream practice is that dreams 0ecome awareness and at that ultimate point dreams . Ee had long hair5 0ut not tied up like that o* a yogi. +y master was *ar5 *ar away in Ti0et. 4ooking at the 0oy I 0egan to dou0t him5 0ut I watched what he was doing. I. These are some o* the possi0ilities that can occur within dreams as one. At the !ery center5 there was a stone:a white 0oulder5 hard and like granite. -ecause it could hardly 0e some ordinary little 0oy who can produce a scroll and then read in this *ashion. So I directly approached the child. I was !ery curious a0out it. Ee said5 AI* you really want to understand something5 you.s practice progresses.t argue anymore. >hen he read5 it was in the !oice o* a little 0oy5 0ut he was not gi!ing a teaching or an eCplanation. I thought to mysel*5 A>ell5 since my master told me to come up here and meet Figme 4ingpa5 who knows5 may0e this is some kind o* emanation o* Figme 4ingpa.B +eanwhile this little 0oy was looking at me. 4ater I disco!ered that there actually is a tantra o* that name. I said to mysel*5 AThis is pretty strange.B This is a Ti0etan way o* thinking a0out things.t 0e a little 0oy like that.d ?ust 0een clim0ing o!er. Sitting on this rock Dream Yoga And The Practice Of Natural Light 2. Ee ?ust looked like a normal little 0oy.&" Then slowly5 slowly I continued to clim0 up.A>here upHB I said5 0ecause right 0ehind the !illage where my master is5 there is a sheer cli**.B And I thought to mysel*5 A>ell5 *rom walking5 clim0ing5 o!er this tantra5 I. As the night is rather long5 and you ha!e nothing else to do 0ut sleep5 it is !ery important to utili3e the time. It was not a tiny stone. Ee couldn. (inally he gestured me to sit down. I was li!ing in 1urope.B I thought that I had 0etter 0eha!e well towards him.s a ca!e up thereHB The master 0ecame wrath*ul. Immediately upon hearing his !oice5 I reali3ed that the scroll was a tantra. I said5 A+aster Changchu0 Dor?e sent me to you. I went out and started clim0ing up the mountain to see where the ca!e was. Ee looked almost as i* he were surprised to hear this.B The little 0oy looked at me. I* you *all asleep with the presence o* the AAB you may *ind yoursel* waking in the morning with it still present. There was no0ody else in there. It was all car!ed with innumera0le letters which I could read in Ti0etan. I knew per*ectly well there is no ca!e up there. At that moment it struck me5 A%h it. Ee had nothing else on. At a certain point there was a sort o* cur!ed rock that I had to clim0 on. I *ound this pretty strange. It seemed like a tantra. 6ou can then assume that you ha!e spent the entire night in practice. So I came up right in *ront o* him. >hen I sat down5 he reached and touched the 0ack o* his head5 and 0rought *orth a roll o* paper5 a scroll.B And with this emotion5 this startling thought5 I awoke *rom the dream. At least in those times there was no ca!e. I thought5 AThis is !ery strange. It was called the Todr l dons l nin"+o "urd. Trodr l means 0eyond concept.B So I didn. it was a 0ig 0oulder. I thought to mysel*5 A>ell5 why is he telling me there. Ee was reading. A*terwards I did ela0orate research to *ind those teCts5 and I *ound speci*ic teCts on the D3ogchen togel practice. Coming close5 I looked inside this rather large ca!e. T/E P1A+T!+E O2 T/E N!4/T 32 was a little 0oy.ll get up there and *ind Figme 4ingpa in that ca!e. Ee opened the scroll and 0egan to read *rom it. So with this preoccupation5 I started reciting the one9hundred sylla0le mantra.m going to accumulate some 0ad actions.s true5 it is Figme 4ingpa. Ee read *our or *i!e sentences. A certain part o* the rock *ace is white5 0ut in this dream I *ound it a little 0it di**erent *rom how it had 0een. I looked around.t more than se!en or eight years old. Figme 4ingpa li!ed a long time ago. nin"8+o means the essence. dons l means to clari*y the meaning.t like that 0e*ore. This is an eCample o* the *act that a relationship 0etween master and disciple always eCists regardless o* Iuestions o* time and distance.

7sing meditati!e awareness the indi!idual has an opportunity to recogni3e these images in their illusory5 true nature. -ardoG literally5 Aintermediate stateB. All tantric methods work with the principle o* trans*orming deluded thought to pure perception.actually cease. The dying person simultaneously sees yellow and *eels weak and una0le to stand5 as though all o* his or her surroundings were *alling apart. The word t ntr also re*ers to the teCts within which these methods are descri0ed. Thirdly5 the element o* *ire dissol!es into the air element. The fifth 0ardo5 <Ti0etan5 chonyid b rdo=5 the 0ardo o* reality5 entails the arising o* apparitions and hallucination9like eCperience as a conseIuence o* one. These hallucinatory !isions are similar in nature to the images in dreams. The person may *eel a 0urning sensation as the 0ody.s mind. The eCperience o* . . See Cryst l nd the 2 y of &i"ht5 p. Eence the capacity *or lucid dreaming may 0e use*ul *or understanding them as illusion. Inwardly the dying person sees red while outwardly his or her surroundings *eel hot. The second is the 0ardo o* the dream state <Ti0etan5 mil m b rdo=. This is the principal practice o* the nighttime.s karmic propensities. This is perhaps the most 0asic *oundation o* what we call the %edipus compleC. It is the eCperience o* dream time while sleeping. In an interesting parallel to psychoanalytic theory5 the Ti0etan -uddhist tradition asserts that the indi!idual5 while still in a mental 0ody5 will 0e seCually attracted to the parent o* the opposite seC5 and ha!e an a!ersion to the parent o* the same seC. Notes To Cha"ter Two . According to the Tibet n #oo$ of the De d5 *irst the element o* earth5 which is yellow in color5 dissol!es into the water element. According to the Ti0etan -ook o* the Dead5 an enlightenment eCperience is possi0le i* one can maintain the !iew that the *rightening eCperiences are nothing more than mani*estations o* one. At this point the *ace and throat *eel dry and great thirst arises. . 1. 6ou use your practice so that your dreams in*luence daily li*e. It is the eCperience o* the awake and conscious reality as we know it. In *act5 according to Ti0etan -uddhist philosophy5 all that the disincarnate 0eing sees are the seCual organs o* the parents9to90e. TantraG literally5 AcontinuationB5 in the sense that although all phenomena are !oid5 ne!ertheless phenomena continue to mani*est. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Two 33 Secondly the element o* water dissol!es into the element *ire. The fourth5 the 0ardo o* the dying process <Ti0etan5 chil$ i b rdo=5 is the process during which the *i!e elements o* which our 0ody is constituted <space5 air5 water5 *ire5 earth= dissol!e into one another. There are siC 0ardosG The first is the 0ardo o* the ordinary waking state <Ti0etan5 $ye ne b rdo=. The dying person inwardly sees green and outwardly eCperiences the surroundings as though they were 0eing destroyed 0y a *erocious wind and loud thunder. The third5 the meditation 0ardo <Ti0etan5 s mten b rdoK5 includes all eCperience o* meditation5 *rom no!ice meditation to total reali3ation. (ourthly5 the element o* air dissol!es into the element o* space or ether. Inwardly the dying person sees white and outwardly *eels as though his or her surroundings were *looded with water. At the *i*th stage5 the ether dissol!es into consciousness5 phenomena 0ecome dark5 and momentarily consciousness is lost5 as in a *aint. The sipa 0ardo details the process where0y an indi!idual will 0e re0orn in one o* siC realms <the god realm5 demi9god realm5 human realm5 animal realm5 hungry9ghost realm5 and the hell realm=5 depending on karma. " . The si5th 6ardo5 <Ti0etan5 si+ b rdo=5 the 0ardo o* the search *or re0irth in samsara5 corresponds to the Ti0etan -uddhist !iew o* reincarnation. +other 4ightG In D3ogchen5 one practices dream yoga or the practice o* the Clear 4ight at the moment o* *alling asleep and 0e*ore the arising o* the dream state.s heat dissol!es. &.

Introduction to natural mindG In the !arious methods o* introducing one. . 4hundrupG literally5 Asel*9per*ection. Solar and lunar channelsG >ithin the esoteric tsa9lung treatises *ound in Anu96oga teCts o* Ti0etan -uddhism5 there are ela0orate eCplanations o* the channels <Ti0etan ts = in which internal winds tra!el. As the 0ody dissol!es into these *i!e colors a rain0ow is *ormed and all that remains o* the physical 0ody are *ingernails and hair.B Certain reali3ed 0eings <practitioners o* 4ongde and +anagede le!els o* D3ogchen= achie!e the trans*ormation o* /. It is used as a practice preliminary to meditation to 0alance the energy and settle the mind.6. These preparations can 0e purchased through the Ti0etan +edical and Astrological Institute5 2hara Danda . This is known as the ?oining o* the AsonB and the AmotherB.s natural state5 re*erring to pure presence. These solar and lunar channels represent masculine and *eminine energy. Also known as the Arain0ow 0ody. '.= into their pure essence as the *i!e colorsG 0lue5 green5 white5 red5 and golden yellow. 8. Three humorsG lun" <air or wind=5 dri+ <0ile=5 and b d8$ n <phlegm=."". The correct 0alance o* . Agar "$ is made o* thirty9*i!e natural ingredients. In these eCercises one !isuali3es onesel* inhaling puri*ied air and eChaling negati!ities and impurities. 1 . Twentieth9century practitioners o* D3ogchen who ha!e attained the -ody o* 4ight include the teachers and *amily mem0ers o* #amkhai #or0u . These mani*estations or re*lections arise spontaneously5 and are complete within themsel!es. 0oth Agar "$ and Dimala are taken *or insomnia and to 0alance AlungB5 a disordered wind condition. The mother Clear 4ight is the natural5 innate luminosity as it appears in its *ullest eCpression in the a*ter9death state. See Fohn .eynolds5 Self8&iber tion Throu"h Seein" (ith ! $ed A( reness <-arrytown5 #.s natural mind5 the master is assisting the student in de!eloping awareness5 also called rigpa or the intrinsic awareness o* one. See #amkhai #or0u5 7 ntr 7o" 5 edited 0y %li!er 4eick <@leisdor*G 1dition Tsaparang5 1888=5 p. . 8. In this process the physical 0ody dissol!es into its natural state5 which is that o* Clear 4ight. 17/&1$5 India. 7.oad5 Dharamsala5 Dist. The solar and lunar channels are considered to 0e located on either side o* the central channel <um =5 which parallels the spinal cord. Agar "$ and DimalaG Ti0etan her0al medicines. The eight mo!ements are descri0ed within the 6antra 6oga teCt5 AThe 7ni*ication o* the Solar and 4unarB <Ti0etan5 Trul$or !yid . The eight mo!ementsG Ti0etan5 lun" s n"G 6ogic eCercises to puri*y the prana or 0reath. 2angra5 E.s state or eCistence which is per*ect *rom the 0eginning5 and all that mani*ests. $.inpoche:*or eCample5 his uncle 7rgyen Dan3in <Togden=5 his two teachers Changchu0 Dor?e and Ayu 2handro5 and Changchu0 Dor?e.G Station Eill Press5 1888=5 p. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Two 3" their ordinary 0odies into a -ody o* 4ight at the time o* death. &hundru+ speci*ically re*ers to the innate clarity o* the sel*9per*ected state. #ine9*old puri*ication 0reathingG Ti0etan5 lun"ro s l( G A 0reath eCercise per*ormed 0e*ore a session o* meditation <tun=5 or 0e*ore practicing 6antra 6oga.s master5 #yala Pema Dendul. ". Their colors9red and white:as well as their placement on the right and le*t side di**er amongst !arious Tantras.h 9or=5 written in the eighth century 0y the master Dairocana.B This re*ers to one. As the elements o* the 0ody are puri*ied5 they trans*orm *rom their gross mani*estation <0ody5 *lesh5 0one5 etc. 1$"5 note /". .Clear 4ight is known as the AsonB eCperience. I*5 through correct meditati!e practice or contemplation5 the Clear 4ight has 0een clearly recogni3ed during li*e5 then at death the practitioner once more recogni3es and integrates with the AmotherB Clear 4ight.P. -ody o* 4ightG Ti0etan5 9 8lus.

1/. At #yalagar5 in Derge5 1astern Ti0et5 he directed a small community o* D3ogchen practitioners. Though an eCtraordinary master5 Changchu0 Dor?e had a simple li*estyle5 dressing in the gar0 o* an ordinary country person.n #irth nd &ife: A Tre tise on Tibet n 'edicine <ArcidossoG Shang9Shung 1dit3ioni5 188"=. Changchu0 Dor?eG The principal master o* #amkhai #or0u . In Tantra5 one *inds a more ela0orate style5 whereas in D3ogchen a simpler !ersion may 0e practiced. 11. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Two 3# a white a Ti0etan AAB The AAB is !isuali3ed in the center o* one. The three series areG A+anagedeB5 or essential series5 the A4ongdeB5 or the series o* space5 and the ASemdeB5 the series o* mind. 17.inpoche credits as ha!ing truly introduced him to the state o* D3ogchen. The mind o* the guru is considered the same as one.these three humors is considered essential *or health.s intrinsic awareness.inpoche.s masters. People would come *rom distant places to recei!e 0oth Dharma teachings and medical consultations. An im0alance will lead to one o* the myriad diseases to which humans are prone. 1'. Concentration on the siC sylla0les and their puri*icationG The siC sylla0les:A5 Aaah5 Ea5 Sha5 Sa5 +a:are each sym0olic o* a realm o* eCistence5 including those o* the gods5 demigods5 humans5 animals5 hungry ghosts5 and hell 0eings.s 0ody as the union o* all one. @uru yogaG 7ni*ication with the mind o* the guru <one. 1". Through the practice o* guru yoga one recei!es 0lessings *rom the guru5 thus ena0ling one to rest in the primordial state. A highly ad!anced D3ogchen meditation techniIue practiced in complete darkness. Da?radharaG A male meditational deity5 the *orm through which Shakyamuni -uddha re!eals the teachings o* secret mantra. See #or0u5 The Cryst l nd the 2 y of &i"ht5 p.etreat5 also called 7 n"ti$. 8 . #amkhai . Dark . Da?rayoginiG A meditational deity in sam0hogakaya *orm5 representing the *eminine aspect o* primordial wisdom.hB and *eeling the 0lessings o* the teachers5 one may enter into a state o* union with their enlightened awareness. 4ongdeG %ne o* the three series o* D3ogchen teachings.inpoche employs 1$. #amkhai #or0u5 . The speci*ic practice o* concentration on the sylla0les employs !isuali3ation and mantra directed at speci*ic points o* the 0ody where these propensities are 0elie!ed to concentrate. +editation on the siC sylla0les unites lun" <prana= and mind concentration in order to puri*y these tendencies.s master teacher=5 who is seen as a mani*estation o* the minds o* all enlightened 0eings. Changchu0 Dor?e was a terton and master o* D3ogchen.inpoche transmission on Semde5 4ongde5 and +anagede. Ee also ga!e #amkhai #or0u . . The 4ongde series works speci*ically with sym0olic introduction and is widely known *or practices that 0ring one to contemplation through assuming specialpositions o* the 0ody and holding pressure points. These series o* D3ogchen instruction ultimately ha!e the same goal5 that o* 0ringing the practitioner into a0solute contemplation. In addition to 0eing a lama5 he was an adept physician. %ne o* the *orms o* guru yoga taught most *reIuently 0y #amkhai #or0u . 1&. There are ela0orate and simple *orms o* guru yoga. -y sounding AAaa. Ee was the master whom #amkhai #or0u . Through the 6angtik practice5 an initiate who is already capa0le o* maintaining contemplation may proceed swi*tly to total reali3ation. 2armic tendencies to 0e re0orn in one o* these samsaric realms5 which originate through improper actions5 must 0e puri*ied. 18..

&&.imedB school o* Ti0etan -uddhism 0e*ore achie!ing the -ody o* 4ight.$ I will tell you a short story which will illustrate the remarka0le Iuality o* my uncle. TogelG ASurpassing the uppermostB or Aleaping o!er.eynolds5 Self8&iber tion Throu"h Seein" 2ith ! $ed A( reness5 p. As I was teaching my students5 we were ?oined 0y my uncle. Trechod is the method o* maintaining one.s state o* rigpa throughout all situations. The one9hundred9sylla0le mantra o* Da?rasatt!aG %ne puri*ies negati!e karma and o0scurations through recitation o* this mantra5 one o* the most renowned within Ti0etan &". See The Cryst l nd the 2 y of &i"ht5 p. !orbu 4in+oche tr veled to northern !e+ l on +il"rim "e to the mon stery of Tolu.B A*ter per*ectly succeeding with one. T'E P L-) +A-E TO +A)AT /A *n <6=>. Thus I was clued that this might 0e an important dream. i* you dream o* a place or a situation where you are not5 this re*lects a desire or a wish. Dultures had eaten the horse5 0ut e!en a*ter they had *inished5 one o* the !ultures remained.#or0u .s practice o* trechod5 one practices togel. There was a piece o* iron lodged in its shoulder. 1"/5 note "". Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Two 3& . %ne o* the monks attempted to pull it . & . Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Two 3$ -uddhism. %n the other hand5 i* you dream o* the place you actually are5 this is o*ten signi*icant. 1 8. TrechodG 4iterally Acutting throughB5 this term re*ers to the eCperience o* total relaCation. 18. 7pon their return to the monastery with the !ulture5 the monks announced that the 0ird had 0een wounded. &1. In this dream I was at the ca!e o* Tolu5 and e!en the people who had actually accompanied me on the trip were there. 1 1 and Fohn . Trechod is the a0ility to cut through discursi!e and dualistic thought at any moment5 0ringing onesel* to pure presence. I* you dream a0out a place or a thing where you ha!e 0een in the past5 this usually re*lects a repetition through karmic trace. Figme 4ingpa also wrote eCtensi!ely on Ti0etan medicine and Ti0etan history5 and worked *or the de!elopment o* the non9sectarian A. See Cryst l nd the 2 y of &i"ht5 p. nd to the c ve of ' r ti$ < (here the "re t ' h siddh 2 P dm s mbh v 3 did retre t (ith his consort ' nd r v )> The follo(in" is n ccount of series of rem r$ ble dre ms he h d on this tri+. I should tell you that this man who ?oined us was not only my uncle5 he was also one o* my principal teachers5 and an eCtraordinary practitioner and terton. Togel is useless without a per*ected practice o* trechod and is hence secret until that time. %ne continues to de!elop meditati!e contemplation through !ision until the -ody o* 4ight is mani*est. Togel practice 0rings a0out the union o* !ision and emptiness. Ee was a great scholar and compiled and edited the &on"chen !yin"thi"5 the compiled teachings o* 4ongchenpa. be"innin" (ith dre m he h d t(o d ys fter re chin" the mon stery) The location o* the dream was Tolu +onastery itsel*. At the end o* his li*e Changchu0 Dor?e attained the .inpoche acted as a scri0e and secretary *or this master and assisted him in his medical consultations.ain0ow -ody o* 4ight.s li*e. >hen I was a child I was li!ing near a monastery. +y uncle asked two o* the monks to go and *etch this !ulture. Togel is considered the *astest o* methods *or achie!ing total reali3ation. At the time I am recalling5 a young horse haddied. Figme 4ingpa <17&891788=G A reincarnation o* Dimalamitra5 Figme 4ingpa was a great #yingmapa D3ogchen +aster *rom 1ast Ti0et.

It drank up all o* the milk I had o**ered5 and when it had *inished 0egan to run5 and as it did so it mo!ed its wings slightly. I asked him i* he had really 0een listening. The top that had 0een em0edded in the wing was triangular. +o!ing its head slightly it 0egan to drink. I was gi!ing a seminar there a0out the *unction o* elements and energy5 as well as a0out Ti0etan history. Ee said to me that he was !ery pleased that I was gi!ing such a 3 T/E P!L41!3A4E TO 3A1AT!5A 3) 0eauti*ul teaching5 and that it was use*ul to e!eryone.s wing. AIt. #e!ertheless5 I tried again and again to relaC5 and to put mysel* into that state. Ee replied that he had heard e!ery word. A *ew years ago5 I was in #ew 6ork City. I actually don.1 I replied to him that my dream a0out the #amkha hadn. %nce again I returned to sleep and entered Samaya. It was also on that mountain that my uncle normally li!ed in a ca!e. This e!ent was merely one o* the oddities that *reIuently occurred around my uncle. It ran clear to the end o* the garden5 and then hal* way 0ack. I can still remem0er the 0eauti*ul sound that the iron piece made when it *ell *rom the wing. The *amous D3ogchen +onastery/ is 0ehind that mountain. So5 on that occasion at Tolu5 my uncle mani*ested within my dream.B In order to comply I opened the tent to let in some *resh air5 e!en though it was !ery cold and a *ierce wind was 0lowing. The neCt day my uncle instructed me to *eed the !ulture some milk.1' The !oice returned5 and said A#ow that you. Indeed5 I awoke at least two or three times in the course o* trying to get into the state o* relaCation.t that terri*ic5 not really a state o* contemplation. In the dream I had 0een teaching the Thik Sum #edek57 the *amous three *inal statements o* @ara0 Dor?e. I placed the milk 0e*ore it.out5 0ut the !ulture 0ecame Iuite agitated5 and my uncle instructed him to stop and to put the !ulture in an enclosed garden area. In the dream he was no older than *ourteen or *i*teen years old. It was Iuite long. >hen I arri!ed at the garden5 which was semicircular in shape5 with a wooden *loor and a co!ering o!er it5 the !ulture was sitting immo0ile. %n one o* these occasions I recei!ed instructions within the dream to loosen the mountaineering leggings that5 due to eChaustion5 I had *ailed to remo!e 0e*ore *alling asleep. Inso*ar as the area was Iuite long it was a0le to run a long distance. >ith a concern as to what would happen now5 I went to 0ed5 0ut *or Iuite awhile I couldn. In *act the whole situation was 0ecoming more and more unusual. (inally5 when I did sleep5 I *ound mysel* in a kind o* dream5 in which I was speaking with someone. I was again thinking that this Samaya wasn.t 0een a gomter.t know i* I was speaking with someone else5 or carrying on a con!ersation with mysel*. I remem0er thinking how strange it was that the !ulture would remain so silent and passi!e while this was occurring. >e eCamined the iron that had +en *rom the !ulture. Allow me to eCplain what I was re*erring to.t sleep. The !ery moment the iron piece *ell out5 the !ulture *lew away5 heading due 1ast in the direction o* a large mountain called Sitang.!e done that5 you ha!e to get to the state o* . At this seminar I ga!e an eCplanation o* the elements and their *unctioning according to the ancient -onpo1& I was a 0it ner!ous a0out sleeping. The !oice instructed me to relaC5 *irst the 0reathing5 and then the 0ody5 until I *ound mysel* in the relaCed state o* Samaya.s not per*ect yet5B the !oice said5 Awe ha!e to ha!e *resher5 easier 0reathing. 1ach time5 largely due to my discom*ort with the sleeping conditions at Tolu5 I would wake up.8 Then my uncle asked me to eCplain my "omter8 a0out the #amkha. then it stopped and the metal piece5 an iron rod5 dropped *rom its wing. >hen I awoke remem0ering the instructions5 I untied them5 and *ell asleep once again5 slowly relaCing into the state o* Samaya.1" I thought to mysel* that I had ne!er heard o* this relaCed state o* Samaya.

I was truly eChausted.. Again and again I awoke *or one reason or another5 and had to start *rom the 0eginning. >ithout any *ocusing or staring on my part5 they ?ust appeared. I told some people a0out my eCperience at that time. This time a*ter the title there appeared a teCt itsel*5 ?ust as i* I were looking at a mo!ie screen. At a certain point I suddenly woke up. I was eCplaining how the practice would 0e done5 and was gi!ing an initiation which would ena0le the students to do the . 7nco!ering my head5 I opened my eyes5 and immediately looked into the sky. I was in the middle o* a practice when the same thing happened. That night I dreamed that I was preparing to do the practice in a 0ig ca!e. I. +eanwhile5 I was awakened 0y a cough *rom a near0y tent. Due to interruptions I awoke *reIuently. That e!ening5 when I *ell asleep5 it all happened again. Curious5 I continued to look into the sky.d like to tell you now a0out a dream I had on the *irst night that we arri!ed at +aratika ca!e. There had 0een so much wind that I must ha!e 0een protecting mysel*. The neCt day we had a long clim0. The words were still there e!en with my eyes open. I remem0ered one time when I was doing a retreat in #orway. I thought that perhaps this was ?ust the in*luence o* the dream. -e*ore going to 0ed I thought to mysel* that tomorrow would 0e a good day to 0egin a long li*e meditation practice that I had 0rought along. >hat I had seen in the tigle was the title o* a teCt.t a dream. At this point I coughed intensely and awoke. As I did this5 there 0egan to appear a kind o* tigle1/ similar to one which had appeared in a pre!ious dream at Tolu ca!e.t clear5 and the unclear portion would return. I still hadn. It wasn. The !oice answered my thought saying5 AIt will come when all is completed. -ut each time I would go 0ack to sleep5 and 0egin with Samaya and all the rest5 and then the teCt would go on.t 0een sharp. %ne a*ter another5 an entire series o* meditation practices appeared. I was reading page a*ter page5 0ut i* at any point I couldn. In #orway I recall ha!ing thought that I had not pre!iously understood what the phrase ASnang90a9yi9ger9sharB meant. 1!eryone else was still pleasantly asleep. The sky was !ery clear5 and there was no more !ision. I saw them *or a short time5 and then they disappeared. Anyway5 I *ell asleep once again5 and relaCed through the successi!e stages.B >hat distinguished this state *rom the pre!ious one was that now the *ew words which had not 0een completely clear appeared to occupy all o* space.Dharmadhatu. I went 0ack to sleep yet another time5 and directed mysel* to go through the successi!e le!els o* relaCation. Then suddenly the !oice was saying5 A>e. In the dream5 while 0eing instructed to enter the !arious states o* relaCation I suddenly had a thought a0out an e!en *urther state:something entitled A-ya9gru09yeshe5B the *urthest state o* wisdom. Pre!iously I had read a0out Sn n"8b 8yi8"er8sh r17 in the 0iographies o* some accomplished teachers. I *ound my head co!ered with a 0lanket. Dream Yoga And The Practice Of Natural Light 3 T/E P!L41!3A4E TO 3A1AT!5A 3* Suddenly the !oice said5 A6ou are now in the neCt state.B Then morning came.t read one5 I would only need to think to mysel* that this wasn. That is the story o* the twenty9*i*th day. I had to start at the 0eginning5 relaCing through the di**erent stages until the tigle reappeared.1$ As instructed5 I relaCed5 and directed mysel* towards this state o* Dharmadhatu. Again I read the teCt through se!eral times5 and particularly the areas where the letters hadn. There5 !ery 0rie*ly5 were the letters again. Thus I went on reading5 and it continued without interruption until almost morning. It would repeat itsel* as i* I had some sort o* telecommand..re here5 this is the state o* Dharmadhatu5B which seemed to me to 0e the state o* contemplation. I also saw some writing5 and then I woke up once again. In this manner I read the whole teCt *rom 0eginning to end at least three or *our times.t entirely de!eloped a particular method *or doing this practice5 0ut I had carried the practice teCt along with me 0ecause I had had the idea that +aratika would 0e a nice place to practice it. The !oice now instructed me to direct mysel* to another state.

It was !ery 0eauti*ul.B #ot only did I eCplain the *unction o* mantra5 0ut I also ga!e a !ery unusual eCplanation a0out this *orm o* mantra which is presented in the *orm o* a *igure eight. I thought that perhaps this was . And around this perimeter were peacock *eathers. At this !ery moment I sensed the presence o* another 0eing on my le*t.& I neCt 0egan to eCplain the initiation o* the !oice. This 0eing also o**ered an o0?ect *or authentication. It had a dark red 0ody5 and only one eye. I turned to him5 and saw that he was not a normal human 0eing. I then thought that perhaps it was5 or represented5 someone that I knew. #ormally in an initiation5 the mirror represents the mind5 the aspect o* understanding. It was all Iuite strange 0ecause the eCplanation had nothing to do with the particular long li*e practice <Cedrub %ondus= o* #yala Pema Dendul&" with which I had arri!ed.&& %n the other hand it didn.t seem Iuite like 1ka?ati5 and in her hands were these strange o0?ects. The neCt day5 a*ter dreaming a0out another long li*e practice *eaturing the dakini +andara!a5 I disco!ered that there is really a 6antik practice5 which in *act includes this !isuali3ation.practice themsel!es. At the appropriate point in the ceremony5 the assistant o**ers the correct o0?ect. Suddenly he placed something into my hand. >hen the people had understood it well5 I would gi!e empowerment with the mantra. As I took it into my hand I knew that this was the o0?ect with which I could gi!e the initiation o* the 0ody. Around them all was a kind o* rain0ow. +eanwhile the 1ka?ati *igure had placed another o0?ect in my hand5 this one a sym0ol *or . unlikely. In my dream I touched the mirror to the heads o* each o* the people recei!ing initiation. The o0?ect was a mala&1 made o* deeply colored red ru0ies shaped into a *igure eight. AThis mala represents the continual utterance o* the mantra. I looked care*ully at the 0eing who was o**ering the mala. So5 in my dream I was eCplaining each point o* what the initiation was5 starting with the initiation o* the 0ody. In my dream the dragon9like 0eing was gi!ing me a round o0?ect with which I was a0out to authenticate the initiation o* the 0ody that I had ?ust gi!en. The sym0ol o* this is the re*lection that appears to 0e our *orm in the mirror. It was a mirror5 0ut on the rim surrounding the mirror were what seemed to 0e twel!e smaller mirrors.ahula518 one o* the guardians5 0ut when I looked at his *ace this seemed Dream Yoga And The Practice Of Natural Light 3 T/E P!L41!3A4E TO 3A1AT!5A ". #ormally5 in our tradition5 in order to do a long li*e practice5 one needs a long li*e initiation. I looked again: his *ace was dragon9like in appearance. As each went past I also said a mantra. In any case5 ?ust a*ter she ga!e me the mala5 I *ound that I was again gi!ing an eCplanation. In my dream I had the idea that I would *irst gi!e a care*ul eCplanation o* the meaning o* the initiation. Eis 0ody was white. A*ter that5 we would do the practice together. At that moment I noticed that there was a person near to me gi!ing me something. %* this I was certain5 0ecause the *irst thing I o0ser!ed while looking at him was that the lower part o* his 0ody was that o* a serpent.B Con!eying this eCplanation5 I used the mirror in my dream to gi!e the initiation o* the 0ody. that would constitute the !oice transmission. I thought again that this was no ordinary human 0eing5 perhaps it was 1ka?ati. I* you ha!e taken an initiation5 you know that there is usually someone assisting the teacher 0y gi!ing him things. I took the round o0?ect into my hand. Those o* you who know me know that I am not the type who typically does ela0orate *ormal initiations518 0ut I ha!e always said that it is necessary to do some kind o* initiation *or empowering. Immediately in the dream an eCplanation came to meG AThe 0ody seems to 0e su0stantial5 0ut inherently it is !oid.

>hile I was writing5 !arious people *rom my group came o!er. As they came o!er to greet me I tried to get rid o* them. It was still *ar *rom dawn5 I had a lot o* time5 so I continued to concentrate on the word ATa9teB. >e had already done a practice together5 and I was gi!ing teachings. I also had a !ery clear dream !ision o* the guardian 1ka?ati who ad!ised me5 sayingG AThis is the time to open your mind treasure o* li*e. I looked around to see 1ka?ati5 0ut she too had disappeared. At my le*t there was the *igure that was reddish90rown with one eye. It seemed !ery ali!e. I re*lected to mysel* that this was a good sign. The o0?ect resem0led a swastika5 0ut at the top there were tridents. At the same time I was pronouncing the mantra related to initiation o* mind. It was as i* I was starting o** a letter. At the center o* the crystal I saw a word.B AI don.. As I took the 0all5 I asked5 A>hat is this thingHB She said5 AThis is LTa9te. A*ter I placed the o0?ect at the *irst person. During 0reak*ast I asked one o* my students to *etch me a note0ook. The moment I said that5 it seemed as i* the crystal disappeared inside me. In the dream it seemed as i* the dream o* the pre!ious night had 0een recreated eCactly. >ith these I started writing. The neCt day I decided to do a retreat inside the ca!e. >hen I was *inally *inished I saw that all the swastika impressions were still turning. A*terwards5 I put this o0?ect at the heart o* each person in turn. 6ou ha!e to do Ta9te. This is not a *amiliar word. %nce again she was holding many o0?ects in her hand. As soon as I saw that special word5 I knew that this 0eing was indeed 1ka?ati. It was the center which was the swastika. >hen I had *inished I had used up the last page5 right up to the last line o* the note0ook. This was the 0eginning. I took the crystal into my hand5 and looked at it. It almost seemed as i* it had 0een deli0erately planned. I had almost 0egun when the student arri!ed with a 0lack note0ook and a red pen. It was now clear that this 0eing was assisting me as I ga!e instruction. this time she ga!e me a 0ead o* crystal.s circle o* Da?ra5 the dakini practice *or o0taining long li*e. >hen I initiated the neCt person5 the same thing happened. I headed it +aratika5 along with the hour and the day. It was 8G1$ in the morning. +any o* the students who accompanied me on this Dream Yoga And The Practice Of Natural Light 3 T/E P!L41!3A4E TO 3A1AT!5A "1 pilgrimage ?oined me to do the practice o* Pema Dendul in the ca!e o* +andara!a. 7pon awakening5 my *irst thought was ATa9te5B and what it could mean. ATaB means pure5 AteB means to con*ront5 or sometimes it means to list. A*ter washing mysel*5 I took a paper and pen5 and went out onto a rock.B 4ooking inside the small crystal 0all5 I could see light rays radiating in all directions *rom the word5 0ut they did not radiate outside the 0all. The neCt day I had yet another special dream.s heart5 I saw that it le*t an impression5 and that the impression o* the o0?ect was turning5 with a small sound.empowering the initiation o* mind. It was constructed o* a transparent5 precious 0lue stone. Some o* them didn.t understand5B I replied. Although many o* our people had not actually arri!ed yet5 I dreamed that we were all together in the ca!ern. I then eCplained the meaning o* the transmission o* mind.t know what I was doing. Then5 without a plan5 I wrote whate!er came to my mind. That was how I conducted the initiation5 and then I awoke.. . I wrote se!eral pages5 and what emerged was a ceremony o* 1ka?ati. In my hal*9awake state I was thinking o* this word5 when it came to me that what was reIuired was that I write down the teCt5 and later write it again without re*erring to the *irst !ersion in order to test its authenticity. A*terwards I went to ha!e 0reak*ast. Despite interruptions5 I *inished writing at 1&G1$. >hen I had *inished 0reak*ast she still had not returned5 so I took another note0ook to a speci*ic place where I had 0een on the *irst day5 a power location o* +aratika5 and sat down. It was now per*ectly clear what must 0e done.

I ha!e no secret to keep. 1. In the Ti0etan tradition this type o* practice is o*ten sealed5 meaning that it has to 0e kept secret *or many5 many years. In Ti0etan -uddhism there is the eCample o* the 1ighty9*our +ahasiddhas who were men and women with supernatural powers. ". The larger one is associated with Padmasam0ha!a5 and the smaller one with +andara!a.inpoche did a retreat in 188'5 there are two sacred ca!es. She is most renowned *or mastering the long li*e practice with Padmasam0ha!a. A*ter completing morning practice I again sat down to write5 and continued until lunchtime. Ee is known as the Alotus 0ornB 0ecause o* his miraculous 0irth. Notes To Cha"ter Three +andara!a. +ahasiddhaG Sanskrit5 literally A@reat AdeptB.eturning to our campsite5 I ga!e the teCt to two students to hold *or se!eral days. &. This is the story o* the origin o* that practice teCt5 a practice *or de!eloping a long and *irm li*e. She le*t the royal li*e in order to practice the Dharma. An Indian -uddhist master o* Tantra and D3ogchen *rom %ddiyana.s energy5 as well as !isuali3ation. The teCt includes mantras5 eCercises *or 0reathing and control o* one. +andara!aG This Indian princess *rom +andi was one o* the principal consorts o* Padmasam0ha!a. there*ore5 I ha!e talked a0out it. I then asked that the original 0e returned5 and that my older sister compare the two !ersions. In the se!enth century5 +andara!a:together with @uru Padmasam0ha!a:practiced and attained immortality in this ca!e5 which has conseIuently 0ecome known as the Ca!e o* 4ong 4i*e. The monastery was considered one o* the twenty9*i!e great pilgrimage places in 1ast Ti0et. Close 0y the monastery is a sacred ca!e o* Padmasam0ha!a . Termas are 0elie!ed to 0e hidden in trees5 lakes5 the earth5 and e!en the sky. D3ogchen +onasteryG In the se!enteenth century5 in 2ham <1ast Ti0et= the D3ogchen +onastery was *ounded 0y the *irst D3ogchen . The second time I wrote it out !ery calmly in an easy script. She is in!oked in certain Tantric rituals which aim to eCtend li*e. ' h means great5 while siddh is one who has attained siddhi: psychic and spiritual powers. Ee 0rought -uddhism to Ti0et *rom India in the eighth century. I was thinking that a*ter a *ew days I would write it out again. TertonG %ne who disco!ers terma5 or Dharma teCts that were hidden with the purpose o* 0eing disco!ered at a later date.inpoche5 Pema . %n the third day5 I had a dream indicating that the time had come to write and make some clari*ications. There are also instructions pertaining to chakras and channels. I also talked a0out it at +aratika5 and ha!e done transmission o* the mantras. This would 0e proo* that the teCt was genuine5 and not merely my intellect at play. '. This time it took me two and one9hal* hours. $. Dream Yoga And The Practice Of Natural Light 3 T/E P!L41!3A4E TO 3A1AT!5A "2 Two days passed. @uru Padmasam0ha!aG Sanskrit5 *rom + dm <lotus= and s mbh v <0orn=.s Ca!e at +aratikaG In #orthern #epal5 where #or0u .. >hen you are keeping such a thing secret you are not permitted e!en to say that you are keeping something secret. There has 0een no indication that this should 0e sealed. @uru Padmasam0ha!a is said to ha!e spontaneously mani*ested as an eight9year9old 0oy sitting on a lotus *lower in the middle o* a lake at %ddiyana.ig3in. These tantric practitioners li!ed in India and #epal during the eighth century. That would 0e the ATa9te5B the second !ersion to 0e compared with the *irst in order to con*irm its authenticity. In this case it has not 0een necessary. There was !irtually no di**erence5 only two or three grammatical corrections. >ith his eCtraordinary powers5 @uru Padmasam0ha!a o!ercame o0stacles that had pre!ented -uddhism *rom taking root in Ti0etan soil. This 0ecame the largest #yingma monastery.

*rom India. -on is di!ided into two categoriesG %ld -on and #ew or A6ung9drungB -on. green5 woodJair. ii.and three sacred lakes. #amkhaG A method o* practice to 0alance one. -on is the ancient and indigenous religion o* Ti0et5 whose origins *ar predate the ad!ent o* -uddhism in Ti0et. The monastery is currently 0eing re0uilt in +ysore5 South India. 11. This man 0estowed initiation on the nun5 and then dissol!ing into light he entered her 0ody and impregnated her. According to 4opon Ten3in #amdak5 the -on religion in Ti0et dates as *ar 0ack as 185 -. >estern scholars say it occurred & years later. 8. This teCt summari3es D3ogchen teachings in three essential pointsG i. In 18$8 D3ogchen +onastery was destroyed 0y the Chinese.D. 1&. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Three "3 Thik Sum #edekG The Three Statements o* @ara0 Dor?e. The namkhas are empowered 0y a master5 and the practitioner is gi!en meditation instruction on a ceremony5 which5 i* practiced together with the namkha5 can 0alance one. iii. She dreamt o* a handsome5 white man holding a crystal !ase with mantras engra!ed on it. Ee also had human disciples5 one o* whom was +an?ushrimita5 who organi3ed his @ara0 Dor?e teachings on Semde5 4ongde5 and +anagede. %ld -on was characteri3ed 0y animistic and shamanistic practices5 whereas 6ung9drung -on shares many similarities with -uddhism5 which came to Ti0et in the eighth century A.inpoche and +ipham. . There*ore5 many Ti0etan lamas do practices associated with *eminine energy at this time. @omterG Amind termaB5 a terma disco!ered in the mind stream o* a terton <one who disco!ers terma=.s elements.s The %olden &etters5 Station Eill Press5 *orthcoming.s 0odily elements. This nun had 0een practicing on an island in the middle o* a lake when she had a dream. yellow5 earth.C. The colored string is wrapped around the wood in a pattern that *unctions to harmoni3e one. 8. A namkha is made in accordance with one.1. 7. The practitioner continues in the st te o* primordial awareness until total reali3ation. According to #amkhai #or0u . red5 *ire. Dakini Day is associated with enlightened *eminine energy. 1 . /. -onpoG A practitioner o* the -on religion. According to #yingmapa sources5 @ara0 Dor?e was the *irst human D3ogchen master.eynold. It is said that @ara0 Dor?e was immaculately concei!ed 0y the nun9princess daughter o* a minor king o* %ddiyana.s astrological 0irth chart. (or *urther in*ormation on @ara0 Dor?e see Fohn . In his pre!ious li*e in another dimension5 @ara0 Dor?e had recei!ed D3ogchen transmission directly *rom the sam0hogakaya mani*estation o* Da?rasatt!a. These include Patrul . A*ter 0eing 0orn in the human realm5 @ara0 Dor?e immediately remem0ered these D3ogchen teachings and instructed a class o* 0eings known as dakinis in the sacred land o* %ddiyana. The practitioner does not rem in in doubt in re*erence to what the primordial state is. Dakini Day is an auspicious time to do @hana Pu?a <Tantric (east %**ering=. Sometime a*ter this dream she ga!e 0irth to @ara0 Dor?e.inpoche and 4opon Ten3in #amdak5 D3ogchen is part o* the ancient tradition o* -on5 and was practiced in Ti0et long 0e*ore the arri!al o* -uddhism. Twenty9*i*th dayG The twenty9*i*th day o* the lunar month <Ti0etan calendar=5 when the moon is waning5 is known as Dakini Day.s elements. The direct introduction o* the primordial state *rom teacher to student. @ara0 Dor?eG According to traditional #yingmapa sources5 @ara0 Dor?e li!ed 1// years a*ter the + rinirv n o* the -uddha5 dated in Ti0etan sources as 881 -. and 0lue5 water. It is *ormed 0y two pieces o* wood and *i!e colors o* string5 each representing a di**erent elementG white5 metal.C. +any *amous scholars o* all *our schools o* Ti0etan -uddhism and *rom the -on tradition studied at D3ogchen +onastery.

InitiationG Initiation5 transmission5 and empowerment o* 0ody5 speech5 and mind.s energy while others create a calming and paci*ying e**ect.s 0ody and the physical en!ironment. (or in*ormation on direct introduction see Fohn . Snang90a9gi9ger9sharG The spontaneous arising o* letters. Di**erent mantras ha!e di**erent *unctionsG some are used to stir up and acti!ate one. In #or0u . In this state one is 0eyond all concepts o* the ordinary dualistic mind5 yet one is *ully capa0le o* using the intellect and rational mind.inpoche5 i* not respected can cause considera0le harm. Tigle is also de*ined as the dimension inside a sphere.B &u re*ers to the gross 0ody o* an ordinary human 0eing5 whereas ku re*ers to the su0lime 0ody o* an enlightened 0eing.s mind. Secondly5 there is the dimension o* our energy known as AspeechB5 which is represented 0y speech5 0reath5 and psychic energy. In D3ogchen5 the method o* direct introduction5 which may 0e ela0orate or non9ela0orate5 is used to introduce one to the nature o* one. TigleG There are di**erent de*initions o* tigle. 7ltimately the goal o* mantra is to help the .ahulaG A principal guardian o* the D3ogchen teachings.inpoche. In terms o* 6antra 6oga5 tigle is de*ined as the most essential *orm o* the 0ody. 1$. .s su0tle energy5 also known as 2undalini in Sanskrit. It is this practice o* li0erating all that arises which a D3ogchen master introduces when he gi!es eCplanations on the nature o* mind. Through transmission <"yud+d= *rom the master to the disciple5 there occurs a potentiation which is communicated on the three le!elsG material5 energetic5 and mental. 1/. ContemplationG The primary practice o* D3ogchen in which one remains continually in a state o* sel*9li0eration. Ee has eCtreme power and5 according to #amkhai #or0u .ahula mani*ests in a terri*ying and *erocious *orm.B In another de*inition5 tigle is semen in men5 and !aginal *luid in women5 which are physical !ehicles *or carrying energy. (irst5 there is the dimension o* A0ody5B which is the dynamic interrelationship 0etween one. In contemplation5 when a thought arises it is neither suppressed nor *ollowed5 0ut is spontaneously sel*9li0erated and dissol!es. +antraG 4iterally5 Amind protector. meaning o* this term is idiosyncratic. %n one le!el it is de*ined as something without any corners or angles5 a circle or per*ect sphere5 like the Sanskrit bindu <drop=5 *or eCample. Ti"le Chenbo <@reat Sphere=5 meaning Athat which em0races e!erythingB5 is another term *or D3ogchen. Euman eCistence is made up o* 0ody5 speech and mind. 1mpowerment or wang is a ritual ceremony in which this transmission takes place. Contemplation does not in!ol!e trying to *ind eCperiences o* calmness or clarity5 nor does it in!ol!e a!oiding 1'. 1". . %rdinary speech is known as n" "5 whereas enlightened speech is sun". In the dimension o* mind or mental acti!ity there is yid5 ordinary mind5 and thuk5 enlightened mind.SamayaG Although the term samaya is o*ten translated as AcommitmentB5 and *reIuently pertains to the commitment to maintain a meditation practice or !ow in a pure way5 the dreams.eynolds5 The %olden &etters5 Station Eill Press5 *orthcoming. D3ogchen transmission 0y the master is *or the purpose o* re!ealing the true nature o* the indi!idual. DharmadhatuG This term normally re*ers to the ultimate ground o* 0eing5 and the dimension o* reality as it is. 1mpowerment5 especially within Tantric -uddhism5 may 0e eCtremely ela0orate5 utili3ing sym0olic instruments and ceremonies. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Three "" distractions.s dream5 the terms S m y and Dh rm dh tu re*er to successi!ely deepening le!els o* relaCation. There are two di**erent Ti0etan terms *or A0ody. Eowe!er5 in this dream it re*ers speci*ically to the deepest le!el o* relaCation. 18. 18. Tigle is also known as Athe essence5B as in nying thik5 Aessence o* mind.B +antra is the sounding o* sacred sylla0les. Tigles are also tiny spheres o* rain0ow light that may arise with the 0eginnings o* !ision in togel practice. 17.

you cannot say when it was written. These *eatures sym0oli3e non9dual awareness. At his li*e. (irst o* all5 what is the history o* the dream practice that you doH #or0uG >hat do you mean AhistoryBH +G >hen and 0y whom was the *irst dream practice taughtH >ho was *amous *or teaching itH #G It is not easy to answer this5 0ecause dream teachings come *rom di**erent kinds o* tantra teachings5 particularly the +ahamaya Tantra5 0ut also *rom D3ogchen teachings. (or se!eral years he practiced this long li*e terma intensi!ely. Cedrub %ondusG AThe 7nion o* Primordial 1ssencesB5 the long li*e practice #or0u . Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Three "$ 0 AN NTE)1 E2 2 T' NO)3( ) NPOC'E +ichaelG I would like to ask you a *ew Iuestions a0out dreams. ApproCimately one thousand years later5 in the nineteenth century5 #yala Pema Dendul redisco!ered this Ahidden treasureB or terma. The sadhana is an in!ocation5 within which the practitioner asks that +andara!a clear all o0stacles to total reali3ation and pro!ide protection on the path. #or0u . A*ter all5 Saraha introduced the @uyasama?a Tantra5 and .inpoche 0rought to +aratika.practitioner to transcend dualistic thought. 1ka?atiG 1ka?ati is the principal guardian o* the D3ogchen teachings. &1. +alaG In the -uddhist tradition a mala or rosary is a string o* 1 8 0eads used *or counting mantra. In the eighth century5 *or the 0ene*it o* *uture generations5 @uru Padmasam0ha!a wrote out the practice and placed it as a hidden treasure within a rock in 1ast Ti0et. As chie* protectress o* the D3ogchen teachings5 she may make contact with a terton or D3ogchen master when the time is ripe to re!eal a certain teaching or terma. 1nlightened *rom the !ery 0eginning5 1ka?ati is a direct emanation <trul+ = o* primordial wisdom5 Samanta0hadri5 who is the *eminine aspect o* the primordial -uddha Samanta0hadra. #amkhai #or0u . Together as consorts5 in the sacred ca!e o* +aratika in #orth #epal5 Dakini +andara!a and @uru Padmasam0ha!a practiced and mastered the 7nion o* Primordial 1ssences5 thus attaining immortality. >hat is uniIue a0out her physical *orm is that it is one9eyed5 one9toothed5 and one90reasted. +ay0e a mahasiddha transmitted this teaching and introduced it *rom %diyanna1 in India. &&. The practice was originally transmitted directly *rom -uddha Amitayus to @uru Padmasam0ha!a. &". +G >hen was the +ahamaya Tantra writtenH #G -eyond time. +G >as there any particular authorH #G <laughing= There is no author o* tantric teachings. +any mantras are associated with particular deities5 and within Tantric ceremony they are repeated until one has attained the same enlightened Iualities as the deity. This long li*e practice was a terma o* the root master o* Chang9chu0 Dor?e5 #yala Pema Dendul <181/9187&=. 1ka?ati !isi0ly mani*ests in a particularly wrath*ul *orm in order to su0?ugate the !ery power*ul and potentially destructi!e class o* 0eings called +amos. & . They also attained the 0ody o* light. #yala Pema Dendul transmitted the practice to Changchu0 Dor?e and Ayu 2handro5 who 0oth practiced it and su0seIuently li!ed unusually long li!es:1"7 years and 11/ years respecti!ely.inpoche recei!ed a sadhana *rom 1ka?ati as part o* this gomter o* the +andara!a practice.s end he attained the rain0ow 0ody o* light. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter Three "# A1ka?atiB means Aone9eyeB5 which is sym0olic o* wisdom.inpoche recei!ed transmission o* this terma *rom 0oth Changchu0 Dor?e and Ayu 2handro5 and presently gi!es transmission on the practice *or the 0ene*it o* his students. As the primordially enlightened one5 Samanta0hadri 1ka?ati has all9knowing wisdom regarding the 8' million teachings o* D3ogchen.

Small children can more easily remem0er e!ents *rom a pre!ious li*e. %n the other hand5 i* you ha!e !ery strong tensions or attachments you might also recei!e ad!ice in a dream5 0ut you wouldn.inpoche5 sometimes you ha!e taught dream practices where one !isuali3es a white sylla0le AAB& at the heart5 0ut at other times you ha!e taught that one should !isuali3e an AAB at the throat. It is possi0le that something like that can 0e said to 0e the history o* the transmission o* a tantra5 0ut there is no original history o* the tantras. It may indicate many things. +G .s heart or throatH #G The !isuali3ation o* AAB at throat is particularly *or remem0ering dreams. Slowly this changes as the child grows up and the tensions and attachments o* ordinary li*e are created. It. +G Is this true also *or someone who practices dream yogaH " AN !NTE16!E7 7!T/ NO180 1!NPO+/E "& #G I* you are a practitioner o* dream yoga5 dreams arising out o* clarity will de!elop and increase. Are we really getting ad!iceH #G 6es5 there are again two possi0ilities. #e!ertheless5 dreams linked with clarity do eCist *or e!eryone. This type o* dream is dependent on the dreamer. Anyway5 one night I dreamed that I was dri!ing a car to #aples. 1!eryone has innate clarity. >hen you !isuali3e a white AAB at the heart5 you are working with the principle o* natural light. that is another method. +G >ould you suggest that parents who are practitioners teach their children dream yoga at an early age and encourage them to de!elop their dreamsH #G I don. This was not true o* her *amily.ome and a*ter a short time arri!ed in *ront o* my 0uilding. +G Eow do we distinguish 0etween dreams that arise *rom our clarity and dreams that arise *rom our daily impressions and 0hakshasH #G I* we ha!e had an eChausting day5 and all we can do is eat and *ell into a hea!y sleep5 it is not likely that we will ha!e a dream o* clarity. The !isuali3ation o* AAB at the throat has the *unction o* controlling energy and clarity.s circumstances and clarity. +G >hy do we dreamH #G >ell5 sometimes dreaming is due to 0hakshas5 the impressions o* the day. their clarity is less o0structed.Tilopa introduced the Chakrasam0ha!a Tantra. +any years ago I had a *riend in Italy.t say that this is per*ect ad!ice. +G >hen do 0a0ies 0egin dreamingH Does their dream content re*lect pre!ious li!es as well as 0hakshasH #G 6es5 we say 0a0ies do ha!e more dreams that arise *rom the impressions o* a pre!ious li*e.t think so. I turned my car around and headed 0ack to . %n the other hand5 as we approach the early morning and are almost at the point o* awakening5 our dreams may 0ecome Iuite clear. I* a dream is associated with clarity5 it may ha!e special meaning *or our li!es. +y *riend arri!ed a short time . +G There are occasions when we ha!e a dream in which we are recei!ing ad!ice that seems logical. These include our anCieties5 attitudes5 and preoccupations. >hat are the di**erent conditions in which one should !isuali3e the AAB at one. Then I saw a red car heading towards me. She was a good *riend5 a talented singer5 and she was also interested in practice. +G Can you gi!e us an eCample o* a speci*ic dream you had that was linked with clarityH #G 6es. It may e!en 0e somewhat di**icult to remem0er this dream due to the hea!iness o* sleep. +ore o*ten5 in such circumstances we ha!e dreams a0out something with which we are preoccupied. >hen I looked closely5 I recogni3ed the dri!er:it was my *riend and she seemed angry. +G Is there a particular age when 0a0ies start to dreamH Or is it something which starts immediately *rom 0irthH #G I think they dream almost immediately. It is more likely that they will 0e associated with our clarity during this period.s not so easy *or children. There is also another type o* dream which arises *rom our clarity. I* your dream is linked with clarity you can really recei!e ad!ice and truly use*ul in*ormation.

These potentials may 0ecome mani*est when there are secondary conditions" to ripen them. I was !ery surprised. Still5 the !oice told me that there would 0e con*lict 0etween the two countries. I tried to call her home 0ut her mother answered5 and said she had gone to 4ugano5 Swit3erland.ussia would ha!e pro0lems. I awoke *eeling !ery strange. >e oursel!es can also ha!e dreams like this5 dreams that ena0le us to see or understand something. Thus I thought it was impossi0le that China and . They ha!e . >hen I had 0een in China there was a So!iet Association that colla0orated with the Chinese in pu0licity and communist education. >ith the proper secondary conditions5 mani*estations such as dreams o* the *uture may occur. In regards to the karmic seeds which we ha!e accumulated5 there is also the possi0ility that these potentials may 0ecome mani*est. I replied in the dream that this was impossi0le5 0ecause I knew that these two countries had a deep relationship:they 0oth shared the same communist point o* !iew. In this type o* dream one can do many things5 such as study5 read5 or learn. Eow does this workH #G Such a dream is also a type o* dream linked with clarity.t gi!en her the message 0ecause she didn. She no longer seemed angry5 0ut instead said5 AI want to thank you *or your help. The !oice said ne!ertheless it would happen 0ecause the situation 0etween China and the 7nited States is o* a di**erent nature than the relationship 0etween the So!iet 7nion and China. I was told that China and . Eer mother told me that she had returned 0rie*ly *rom 4ugano and then had gone o** to 6ugosla!ia on a singing engagement. +G 6ou ha!e implied that when clarity de!elops in dreams5 sometimes one can predict the *uture. Then I looked at her again and she had no head. I* you are not practicing meditation and you ha!e a dream like this5 we would say watch out5 *or it might indicate that you are in danger o* losing your money or wealth. >e may *ind many eCamples o* these mani*estations in the 0iographies o* meditation masters. Eer mother hadn. It would indicate that your puri*ication is succeeding and that you are de!eloping your clarity.later.B In my dream I ga!e her a watch *rom Swit3erland. That is an aspect o* a dream o* clarity. Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E ") +G Can you gi!e us some eCamples o* dream sym0ols that Ti0etans 0elie!e are importantH #G I will gi!e you two possi0le interpretations o* the same dream.inpoche5 you had dreams in which you remem0ered a particular 0ook o* teaching. This is an eCample.t appro!e o* our *riendship. I* you are doing some puri*ication practice5 to dream that you are washing or taking a 0ath would 0e positi!e. (or eCample5 many years ago5 in 18/ 5 when I had 0een in Italy *or only a0out one year5 I had a dream where I was talking to someone5 0ut I did not know who it was. Through these you may sometimes disco!er something a0out the *uture. This someone eCplained to me how the political situation would 0e a*ter some time. %n the road she had a *atal car accident. I responded that this was impossi0le.ussia would ha!e concrete pro0lems. The 7nited States and China are 0oth interested in 0usiness and commercial eCchange. It went on to say that not only will the So!iet 7nion and China ha!e pro0lems5 0ut there will 0e *riendship 0etween the 7nited States and China.t hear anything so I called again. I asked her mother to gi!e her the message to call me5 0ut I didn. >hen she returned *rom 6ugosla!ia she le*t again5 this time *or #aples. Dreams o* clarity are linked with our innate wisdom and the karmic seeds which we ha!e created through our eCperience with meditation practice and the positi!e actions we per*orm within our li*e. +G . Do you ha!e any eCamples in your eCperience with your own dreams or those o* your teachersH #G I* you de!elop your clarity you can certainly ha!e these types o* mani*estations within dreams.

#e!ertheless5 sometimes when we know that a dream says something a0out the *uture5 we can modi*y our plans to a!ert a potential pro0lem. Ee thought that this dream sounded !ery unlikely. Through this5 dream awareness comes.t5 0ecause I was going so *ast. I did not *all o** the cli**. I told you the story o* one o* my *riends in Italy. +y *riend @eshe was !ery surprised. Then my wi*e . I heard that my wi*e . Sometimes they are !ery complicated secondary causes5 and you cannot do !ery much. 4ater5 0e*ore I was to lea!e5 I recei!ed a telephone call *rom #orthern Italy. the dream pro!es out in a real situation. +G %ne time I had a dream in which I recei!ed a ticket *rom the police *or parking in the wrong place. The neCt day I recounted this dream to my colla0orator5 @eshe Fampa Sangye. The result that attachment diminishes is due to the *act that attachment is 0ased on a strong 0elie* that the phenomena o* this li*e are important and real. -ut changing e!ents is not so easy 0ecause e!erything is linked with secondary causes. In this way we diminish our attachments and our tensions5 and can truly understand what -uddha Shakyamuni meant when he said that e!erything is unreal and like an illusion or a dream. I was distur0ed 0y these dreams and 0ecame concerned a0out tra!eling to China. Thus one may use many methods o* practice within the dream state. -ut not only awareness. I told him a0out my strange dream the night 0e*ore5 and that o!er the past *ew nights I had had 0ad dreams.ome to dri!e me to the airport. In dreamtime5 howe!er5 we ha!e no *unctioning o* our sense organs5 so we are not limited 0y the material 0ody and thus can more easily apply many methods. There are many techniIues o* practice we cannot easily employ during the daytime5 0ecause we ha!e limitations on a physical le!el. At that moment I recogni3ed that I was dreaming and that the situation was unreal. Through de!eloping dreams o* clarity5 awareness o* dreams de!elops. A principal way *or practitioners to de!elop clarity in dreams is to succeed in doing the practice o* Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E "* the natural light. -y doing this practice we continue to de!elop dreams o* clarity and diminish our ordinary dreams o* 0hakshas. That early morning I had had a 0ad dream that I was dri!ing a car !ery *ast. I was approaching a place where the road ends and tried to stop the car5 0ut I couldn. I had a !ery complicated dream a0out her5 0ut I could not do anything. I did not know what to do and was !ery *rightened. %nce5 when I was preparing to go to China on my second !isit I had many 0ad dreams night a*ter night. Eowe!er5 when I got 0ack to my car it was one minute a*ter the meter had eCpired and I *ound a ticket eCactly as I had seen in my dream. Is it possi0le to change the outcome o* a seIuence o* e!ents a*ter ha!ing dreamed them a certain wayH #G Sometimes you can colla0orate with your dream o* clarity. This was one o* my dreams. I was then riding on the 0ack o* a horse5 a !ery 0ig stone horse. Immediately I thought5 AI must trans*orm.B Instantly I trans*ormed the car into a horse. +y own plan was to lea!e *or China. 4ater he was e!en more surprised when the 7nited States and China de!eloped a 0etter relationship. That is an eCample. Through the eCperience o* practice in the dream state5 we can ha!e a !ery strong eCperience and understanding o* the dream9like nature o* daily li*e. I* I were to go ahead5 I would *all o** o* a cli**.no pro0lems arising *rom sharing a 0order5 unlike China and the So!iet 7nion5 0ecause the 7nited States and China are !ery *ar *rom one another. Eowe!er5 the day they le*t to go to the north o* Italy they had a car accident. A*ter I woke up5 at 0reak*ast5 a student o* mine came *rom . This dream is an eCample o* a dream through clarity.osa and son 6eshe went to the north o* Italy *or the holidays. I made a point o* putting money in the meter so that I would not get a ticket. It can 0ecome !ery use*ul *or you in o!ercoming many pro0lems. 1!en i* we ha!e a good idea o* how to do these techniIues5 they are still not so easy to apply. A*ter a *ew months5 we saw newspapers stating that China and the So!iet 7nion had serious pro0lems. I remem0ered the dream the neCt day and decided to 0e !ery care*ul. As I walked around I kept aware o* the time so that I knew when to return to my car. I had tried !ery hard to a!oid this conseIuence.

Through the re*lections you *ind in the mirror5 you can disco!er its in*inite potential. It is not easy to know what eCactly was the pro0lem. &iber tion means entering into our real nature.ome. #o longer are we dependent on thoughts and ?udgments and conditioned karmic !ision. Sometimes it is possi0le to o!ercome ill *ate 0y clarity in dreams. Such a return means that once again we will 0e re0orn and ha!e the *unction o* the mind and the consciousness o* the senses5 0oth !ery similar to their counterparts within the dream state.inpoche5 you ha!e said that at the time o* death one can use the awareness de!eloped in the practice o* natural light and in tantric dream practice. I* in our li*etime we recei!e a transmission and then uni*y the power o* that transmission through the power o* mantra5 and su0seIuently practice and prepare *or the series o* wrath*ul and peace*ul mani*estations o* the shitro method which occur in the 0ardo o* the nature o* eCistence5 0e*ore the ordinary 0ardo5 then we ha!e that possi0ility o* that mani*estation. -ut that morning I had another negati!e dream. As an eCample5 let us discuss shitro5' what is called in the >est The Tibet n #oo$ of the De d. I hal* woke up.$ >hen practitioners o* the night die5 they will ha!e the possi0ility o* li0eration. The only thing I could say is that one month later I heard news that in China and 4hasa they had put many people in prison5 and some were killed 0ecause they were regarded as threats to communism. They were in the hospital5 0ut it was not serious. Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #1 . Then I woke up. 0etween dream and wake*ulness someone told me !ery clearly5 A6ou must not tra!el. I still intended to go to China and the neCt day I was to go to . It is a practice related to the peace*ul and wrath*ul mani*estations.s empowerment o* a student to practice a speci*ic method:then5 through the power o* that transmission5 something is connected with your potential which5 until then5 is latent as an unmani*est karmic seed. Su0seIuently5 you use your eCperience o* practice in your li*etime. In this state Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #.. +G . It could 0e a small mirror5 yet e!en a small mirror can re*lect a whole !iew o* a countryside. >hen we recogni3e this through the transmission and through the method5 then we can ha!e real li0eration.s awareness 0ecomes se!en times as strong a*ter death. >ould you talk a0out how to li0erate onesel* at the time o* death and how much eCperience a >esterner must ha!e with lucid dreams to make it likely that he or she can accomplish this li0erationH >hat are your ideas on thisH #G I* you ha!e had some dreams o* clarity5 you can ha!e 0ene*its and possi0ilities related to the teaching and the path. -ecause we already ha!e done preparation5 we ha!e the potential *or this speci*ic mani*estation5 and at the same time we recogni3e it is ?ust our potential5 nothing else. The re*lection is 0eyond the si3e o* the mirror.osa and 6eshe had 0een in the accident. I* you look in a mirror you disco!er it has in*inite potential5 0eyond limitation. (or those who do not ha!e the capacity to reali3e at the moment o* death in this way5 there is a return to the 0ardo o* eCistence. I thought the dream corresponded to only their negati!e situation5 which was not !ery dangerous. A simple eCample o* potential is a mirror.t know what would ha!e happened to me i* I had gone that time. It means you are de!eloping the possi0ility o* the mani*estation o* your potentials.B It was !ery clear. I don. the re*lection is !ery important *or disco!ering that nature. >hen you recei!e a transmission:a teacher. I ha!e also heard it said that one. I had thought someone was really talking5 0ut I disco!ered the !oice was a dream.t know i* this was the pro0lem5 or i* it was perhaps related to the airplane. this is !ery use*ul. I don. Eowe!er5 i* you are interested in using the practice *or li0eration a*ter death5 then you must ha!e transmission o* the method5 and teachings on this su0?ect in your li*etime. I changed my plans5 and did not tra!el to China.

In our li*e we ha!e daytime and nighttime. Can you say something a0out the practices o* D3ogchen and how one recei!es transmissionH Eow do D3ogchen practices lead to the capacity to li0erate onesel* at the time o* death5 or e!en to ha!e eCperiences o* clarity in the time o* li*eH >hat is the relationship 0etween all o* the dream practices and all that we ha!e talked a0out in terms o* D3ogchen5 that is5 0etween the practices o* the night and the awareness o* .t think there is a possi0ility o* li0erating yoursel* in the 0ardo.t know what is the mind. (or eCample5 we say mind is one o* our three eCistences:0ody5 speech5 and mind. I* we ha!e at least this knowledge o* .igpa5 the state o* real knowledge5 in the daytime with practice o* contemplation5 we cannot ha!e it in the nighttime either. Dreams are a part o* our li*e. Ea!ing knowledge o* the 0ardo is another situation. The mind is part o* our relati!e condition5 our eCistence o* 0ody5 speech5 and mind. >hen we speak o* mind5 we mean mind as a relati!e condition5 with which we think and ?udge. -eing aware or continuing our awareness in dreamtime means maintaining the same awareness we ha!e during the daytime. >e are going deeper when we say n ture of mind. +G I ha!e read many accounts o* people in the >est who ha!e had lucid dream eCperiences. >hen one has the capacity o* trans*orming 0ad into good or peace*ul within a dream5 it doesn. In the nighttime we ha!e con*usion in our dreams. +G This 0rings us to the methods o* D3ogchen5 knowing one. I* they ha!e ne!er heard o* the practices o* Tantra and D3ogchen 0ut ha!e had eCperiences o* lucidity and know enough to trans*orm their negati!e dreams into positi!e circumstances5 could they in the 0ardo o* eCistence trans*orm a wrath*ul mani*estation into a positi!e one and achie!e at least a *a!ora0le re0irth5 i* not complete li0erationH #G I* one has the eCperience o* trans*orming a 0ad situation into a peace*ul situation in a dream5 it only means that one has this eCperience in the dream. I* you want to 0e li0erated you must ha!e the power to connect with the awareness o* your real nature. This knowledge is the root o* the practice o* dreams also.t ha!e this understanding o* your real nature I don.igpa in the daytime with many eCperiences5 then when we use this knowledge in the nighttime it will 0e easier to 0e in this state. So this is the relationship o* practice to night eCperience.igpa5 or 0eing in our real nature. (or this reason we ha!e se!en times the amount o* clarity in the 0ardo than we ha!e during our li!es5 as eCplained in Tantrism. .t mean one also has that capacity in the 0ardo5 a*ter death. 6our real nature is not a dualistic !ision.s true nature through direct transmission and the practice o* dream and natural light. This is how we pass our li*e.igpa during the dayH #G The principle in D3ogchen teachings is knowledge. in daytime we ha!e con*usion with our mind:?udging5 thinking5 creating many things. They can trans*orm a nightmare into a peace*ul situation or can o!ercome their *ear in a dream. It is also the root o* the three eCistences. I* we ha!e no capacity to 0e in the state o* . >hen we disco!er the knowledge o* our real condition in the D3ogchen teachings5 we call it the state o* . It is the same principle. I* you don.The di**erence is that within the dream state our *unctions o* consciousness are not dependent on the material 0ody and its sense organs. -ut there is no way to disco!er nature o* mind i* we don. Ideas o* good and 0ad are linked with perception which is itsel* the result o* our karma. >e can know this only through knowledge o* our eCistence. >e can ha!e more eCperiences in dreamtime than daytime. >e need to understand our real condition. (irst you need a method to disco!er your potential5 then you disco!er how your potential is 0eyond li*e and death5 and 0eyond the limitations o* your ordinary !ision o* good and 0ad.

There is no guarantee. +G I ha!e heard it is essential to ha!e transmission *rom a master to recei!e these practices5 to understand them5 to de!elop them. People who are conditioned 0y the method o* Tantra can recei!e transmission through ceremony. I* one is not prepared and has no capacity5 then it is not easy to recei!e the transmission. People can e!entually disco!er the meaning o* a teaching5 e!en i* at the moment o* transmission they do not understand. This method works *or people who are conditioned *or it.s karma or create meritH #G 1!erything is relati!e. %ne person can ha!e some results while someone else has none. +G . I* you ha!e a transmission there is a continuity5 a possi0ility o* repetition. >hat is the relationship 0etween transmission and de!eloping lucidity within the dream stateH Eow essential is itH #G I* you want to ha!e only a limited eCperience o* dreams5 to ha!e awareness in dreamtime or e!en some clarity eCperiences5 you can do so e!en i* you recei!e no transmission. #G That is not my in!ention. Awareness is related to our clarity and our energy. +G I* you read a0out these dream practices in a 0ook could you practice e!en without transmissionH #G It depends. +ust you also ha!e a transmission *rom a master in order to de!elop the practices o* dream awarenessH It seems many people in the >est ha!e had eCperiences with lucid dreaming. +G . Simple people can recei!e a transmission through talking5 like two people5 two *riends5 together. Eow can one deeply understand this teCt and apply it day and nightH #G >hen you read a 0ook you can understand all concepts in an intellectual way. This too is a way o* transmission and understanding. I* someone is really prepared and has the capacity to recei!e transmission5 then any way a teacher transmits could 0e !ery use*ul5 and the person would 0ene*it.t account *or !ery much in the D3ogchen !iew. >ithout that5 one may recei!e hundreds o* initiations and eCplanations5 0ut they don. Analogously5 a philosophy teacher5 through the language o* philosophy5 transmits understanding and knowledge.inpoche5 there is a D3ogchen teCt 0y +ipham MChapter $ o* this 0ookN that eCplains the practice o* awareness and contemplation.Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #2 +G Is it the same *or TantraH #G 6es5 in Tantra it is more or less the same as in D3ogchen. The point is that one must eCperience real knowledge. +G So transmission itsel* does not lessen one. This is the tradition o* D3ogchen teachings. (or eCample5 i* you ha!e had the transmission *or Shitro practice during your li*etime5 you ha!e the possi0ility o* its mani*estation in the 0ardo. +G I* someone recei!es transmission5 0ut does not immediately understand5 is there still a great !alue in recei!ing it5 or is the !alue only in the understandingH . In D3ogchen there is a way to transmit. -ut i* you *ollow the transmission the precise way you can ha!e many eCperiences. I* you recei!e a transmission *rom a teacher5 you can ha!e a di**erent taste. +G Is it important to 0e aware that you are recei!ing a transmissionH Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #3 #G It depends on who it is that recei!es the transmission.inpoche5 you seem to ha!e a more in*ormal method o* transmission than many other lamas. 6ou need transmission *or awareness. %therwise you cannot go 0eyond5 and ha!e the possi0ility o* using di**erent methods o* practice. Eowe!er5 i* you want to consider the dream eCperience as your path5 to see how it a**ects you 0eyond your li*e5 a*ter death5 and to use your dream practice to prepare *or the 0ardo5 then you must get transmission.

s condition in the manner you descri0e. I* they are dreams originating *rom daily impressions5 you can certainly learn a0out the dreamer. +G >hat relationship does the m yic/ 0ody5 which is discussed in the Six 7o" s of ! ro+ 57 ha!e to do with dreamingH #G Dreaming is the principal path *or reali3ing the mayic 0ody.#G I* someone recei!es a transmission 0ut does not understand5 then at the moment there is not !ery much 0ene*it. >hen you recei!e a transmission and you wake up5 really getting into a state o* knowledge5 then there will 0e 0ene*its. The mind *unctions !ery Iuickly. +G I* one recei!es a teaching or transmission in a dream5 is this as !alid as i* one were awake and recei!ing a transmissionH #G I* you are really aware in the dream state then it has the same !alue. +G >ould you say that in general i* you are not lucid in your dream state when you recei!e a transmission5 then this transmission is not o* great !alueH #G Sometimes a dream o* transmission may indicate a distur0ance o* 9 bo58 *or eCample. +G (or a lama or a strong practitioner5 is there any di**erence 0etween dreaming and waking Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #" eCperience in an a0solute senseH #G +ay0e i* one can integrate one. Another is that dreams may 0e associated with agitation5 and when we are agitated the dream 0ecomes *ast. I* the dreams originate in clarity5 it is a di**erent case. +G Is there any link 0etween dreams and putting in*ormation into our memoryH #G It is possi0le to learn and e!en train yoursel* within the dream i* you are aware.ecently I had a dream that I was with a lama and he was eCplaining what another dream I had meant. +G >hen one sleeps in the Clear 4ight is there still dreamingH #G I* you sleep in the Clear 4ight then your dreams 0ecome more linked with clarity and much less linked with 0hakshas. Sometimes in a !ery short time we can dream the actions o* an entire day. Such a dream is not always one o* . They are !ery integrated with this condition. That. >hat do you think a0out thisH #G >e must distinguish 0etween the dreams that originate *rom 0hakshas and those that arise *rom clarity. they are not only a pro?ection. +G In the >est there is at least one tradition which 0elie!es that all elements o* a dream represent aspects or pro?ections o* the dreamer. >e use the word unre l 0ecause in dreams we already ha!e an idea or knowledge o* the su0?ect. +G >hat is the !alue o* de!eloping your mayic 0odyH #G >ith a de!eloped mayic 0ody you ha!e total reali3ation o* the unreal.s sleepH #G I* people are sleeping !ery deeply and they ha!e a dream associated with 0hakshas5 their preoccupations5 they *eel it is real and !ery concrete. Then li*e really is a dream. I* you ha!e eCperience o* the mayic 0ody you will easily understand how dreams *unction. %ne is that in general our minds ha!e no limitation. They might ask a person to dramati3e each element in order to gain in*ormation a0out the dreamer. +G Sometimes it seems as i* dreams are occurring in *ast motion. +G >hen one de!elops the capacity o* the mayic 0ody5 is one a0le to pro?ect this 0ody during the time one is awake as well as during sleepH #G It is possi0le 0ecause one integrates e!erything. >hy does this occurH #G There are two reasons. +G . +G >hat is the di**erence 0etween our dreaming state and our ordinary waking eCperienceH #G >aking eCperience is more concrete and linked with our attachment5 whereas dreaming is slightly detached. +G >hat is the signi*icance o* walking or talking in one. Is this a dream o* clarityH #G It depends on what was eCplained and who was eCplaining.s eCperience completely5 one can *ind the same principle and the same condition in 0oth states. 6our dreams 0ecome more clear and meaning*ul. I* you are really angry in a dream5 you might also ?ump.s why they not only dream 0ut also talk and walk.

%ne o* these children was called %uer.clarity. >ithin the class o* #yen there are 0eings called +asang or Tirang. 6ou would like to know i* I 0elie!e this storyH %h yes. As mentioned5 there has 0een seCual contact 0etween humans and Tirang5 and generations ha!e 0een *ormed. (or her it seemed !ery real e!en though it was only a dream. I* it is a distur0ance you may *eel upset the neCt day. Such stories are not so !ery uncommon in the ancient history o* Ti0et.8 +ost local guardians are considered to 0e *rom the class o* #yen. %ne o* the *amilies had a daughter. There are many similar *amily histories in Ti0et. +G Are there other unusual things that can occur in dreams or through themH #G ?nusu l is a relati!e term5 0ut I will relate se!eral stories that may 0e illustrati!e. %nce upon a time many5 many years ago in east Ti0et there was:and still is today:a pro!ince. In her dream she was near the rock with a young5 !ery strong man. %ne day when it was raining5 she went under the rock and *ell asleep *or a long time. There is a particular rock on this mountain known to 0e the support o* this local guardian. The young daughter went near the rock e!ery day5 0ringing animals there to roam. This story was written in a 0ook that I read5 a0out the history and origins o* my mother. These 0eings are considered close to human. >hen the child was growing up5 some -onpo priests did di!ination and astrological calculations *or disco!ering what kind o* a child he was5 0ecause he had eCtraordinary powers. The strong man 0ecame !ery *amous 0ecause he conIuered many +ongolian soldiers5 and later 0ecame chie* o* the pro!ince.s *amily. The Tirang is a type o* 0eing5 close to a human 0eing5 0ut not Iuite human. 4ater she woke up and *ound her eCperience to 0e a dream5 0ut then a*ter a *ew months she disco!ered that she was pregnant. There were two *amilies who li!ed there5 and they were related. They were a little a*raid o* these powers. According to this account5 written 0y an ele!enth9century D3ogchen master5 there was a woman who had contact with a Tirang 0eing and had children. As your clarity de!elops you will distinguish. They talked together and had seCual contact.s dreamsH #G 6es. At this time in Central . Ee came *rom 1ast Ti0et5 *rom a region called Puel. A*ter nine months she ga!e 0irth to a !ery strong 0a0y. Su0seIuently5 they did rites to draw away the Tirang and then they sent him outside o* (uel. Eer parents were !ery surprised 0ecause there were no other men around where they li!ed. Tirang 0elongs to the class o* #yen. 1!entually he arri!ed in Central Ti0et. They were !ery remote *rom any other *amilies. Ee 0uilt a house constructed o* many 0ig trees5 and 0ecame !ery *amous 0ecause he was so strong. +G Can a teacher enter into his or her disciple. Ee grew up to 0e a special man. +G Eow can one distinguish 0etween a dream o* real transmission and one that is a distur0anceH #G It depends on your understanding and how you *eel. In *act there is another 0ook a0out the history o* the *irst Ti0etan 2ing. There was a king o* Derge5 in east Ti0et5 during this time5 who had a pro0lem with +ongolian in!asions. 1!ery day she Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E ## went to a mountain called @undron. The lord asked all the men o* the region to come as soldiers to de*end Ti0et. >ithin the ancient -onpo tradition there is *reIuently re*erence to the Tirang. Ee was not nice9looking5 0ut physically he was !ery strong. @undron is the home o* an important guardian o* this area. >hen she arri!ed she would rest under an o!erhang o* the rock while the animals5 the dogs5 and the sheep would gra3e. It could also 0e demons creating pro0lems. So they said that this could 0e a Tirang child5 and that he must 0e taken out o* their region or they could ha!e pro0lems.

6ou can see a photo o* it in the *ilm we made o* our ?ourney in Ti0et. It was time to pack our tents and I *orgot my dream. I thought to mysel*G AThere was once in the past a temple and many chortens here5 which only eCist as heaps o* earth today. it was not as deep as in my dream. I was !ery happy with my *ind. In it there was a !ery nice temple with *our doors *acing the *our directions. It was a garuda1" statue o* the ancient time o* Tempa #amka. again there were only heaps o* earth and no chortens.s dreams will 0ecome more clear . I pulled out this o0?ect. They said that in ancient times it was a -onpo monastery called Shang9Shung +onastery. It was a !ery deep hole and I was a0le to put my whole arm inside up to my shoulder.11 This was Tempa #amka o* Shang9Shung5 who is *rom a more ancient time than the other Tempa #amka. Tempa #amka was a *amous -onpo master o* Shang9Shung. At that moment I remem0ered my dream5 and looked towards the chorten to see i* there was any light. Suddenly my !ision trans*ormed 0ack to my present !ision. I went !ery close to the statue and noticed Ti0etan writing under the yogi. It is an eCample o* how a dream relates to something concrete. Since this was a !ery ancient monastery5 no more in*ormation was a!aila0le. Eowe!er5 I was aware that I was dreaming throughout this whole e!ent.B In my dream I was aware that this was an eCperience o* clarity. That night I had an interesting dream. It was !ery old. In his le*t hand was a $ + l 51 a skull cup. In his right hand was a gyan9sen5 a !ictory *lag. As I walked towards the light5 it 0egan to diminish. There was a light coming *rom this chorten5 similar to sunlight that re*lects o** a crystal or piece o* glass. >e had 0een tra!eling 0y cars5 0ut ?ust 0e*ore arri!ing5 we le*t our cars and arranged Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #$ to go on 0y horse and yak.s twenty9*i!e disciples. I wondered what happened. >hen I reached the chorten5 the light had totally !anished5 and there was a hole in the chorten. >e put up our tents amidst these ruins. It was a metal garuda5 ?ust as in my dream. >hen the people disco!ered that the 0oy had eCtraordinary power5 he was soon appointed the Ti0etan 2ing. At a certain point5 I *ound mysel* near the same heap o* earth that had 0een the chorten where I *ound the garuda in my dream. +any ruined structures surrounded us. The history 0ook that I mentioned gi!es this story and other eCamples o* contact 0etween human 0eings and Tirang 0eings. This e!ent occurred near +ount 2ailash1' in Ti0et during the summer o* 1888. This was not the Tempa #amka o* Ti0et5 who was one o* @uru Padmasam0ha!a. I put my hand in. Then I looked west at a heap o* earth5 the ruin o* a chorten. In my dream5 I le*t the temple through the western door. %el means king and Pu means *rom the region o* Pu9el. I had to dig out the earth5 0reaking my *ingernails in the process. At the least5 i* one practices5 one. Although there was no light5 I did see the hole. I was surprised. The neCt eCample occurred Iuite recently. At the place where we stopped were some ancient ruins5 *or older than the ones destroyed during the Cultural . I then turned 0ack to see the temple5 only to disco!er that it had !anished. #ear0y was an intriguing heap o* earth5 and I asked the local people what this place was. I decided to go !isit the place o* the ancient Shang9Shung kings in Ti0et. Inside was a gigantic statue o* a yogi with three eyes. Ee was called Pu9@el. it read ATempa #amkaB. I* one is moderately ad!anced one will come to recogni3e that one is dreaming. (eeling an o0?ect inside the hole5 I took it out. As people were packing up their horses and yaks I was *ilming the ruins.Ti0et there was no king. I thought5 AThere must 0e something interesting inside this hole5B and put my hand inside. %utside were many chortens51& all around me. All that remained were heaps o* earth. Eis name is widely known as the name o* the *irst Ti0etan king5 0ut most people do not know the source o* the name. I entered through the eastern door. +G >hat are the ultimate results o* doing the dream workH #G I* one is highly ad!anced one may cease to dream. >hen I had reached in almost up to my shoulder I *elt something. Then I woke up.e!olution.

Self8&iber tion Throu"h Seein" (ith ! $ed A( reness5 p.= The correct name o* the two main teCts is The # rdo Thodrol and &iber tion Throu"h 1e rin" in the *ntermedi te St te) 7ltimately there are siC 0ardos or Aintermediate statesB corresponding to eCperiences *rom death to re0irth5 including the a*ter9death eCperience5 all o* which are descri0ed within the Shitro Terma. +ayic 0odyG The illusory 0ody5 de!eloped through practicing one o* the SiC 6ogas o* . In the case o* a !ery ad!anced practitioner o* meditation5 the secondary conditions may *all into the realm o* what is ordinarily considered miraculous. Notes To Cha"ter *our %ddiyanaG The location and eCistence o* this country has long 0een de0ated 0y scholars. Due to his meditation practice5 he generally remem0ers his dreams !i!idly5 and that e!ening he dreams that he is in a car accident due to 0rake +ure. It is also practiced 0y the li!ing *or the 0ene*it o* those who ha!e recently died.and positi!e. '.s in?ury or death when they are repaid. The neCt day he returns his car to the auto shop5 and upon *urther inspection the 0rake de*ect is disco!ered 0e*ore there is an accident. According to a classic -uddhist eCample5 a ri!er which to a human 0eing is seen as re*reshing might 0e !iewed as a ri!er o* molten la!a 0y a hell dweller5 while to a *ish it is seen as its !ery atmosphere. %ddiyana is the reputed origin o* 0oth the Anuttara Tantras and the Tantras o* D3ogchen5 and is considered to 0e the 0irthplace o* Padmasam0ha!a. Due to the *orce o* the karmic seed5 the mechanic unintentionally *ails to *ully repair the 0rakes. 1. Secondary conditionsG The way in which primary conditions5 or karmic seeds5 might interact with secondary conditions to mani*est a dream which seems to predict the *uture is eCplained 0elow in a *ictional eCample.eynolds. The practice o* the $8 wrath*ul and the '& peace*ul deities which may arise as !isions during the chonyid 0ardo. In our eCample5 an indi!idual who is a strong practitioner o* meditation and who has led a !irtuous li*e takes his car to a mechanic to ha!e the 0rakes repaired. Indeed5 the same en!ironment may 0e percei!ed di**erently depending on one.inpoche descri0es practices that utili3e the Ti0etan sylla0le in Chapter two o* this 0ook. It depends on the circumstances. 1"&5 note &. &.s A!isionB. As the practitioner is dri!ing5 he su0consciously registers a su0tle sIueaking o* the 0rakes. Due to misdeeds either within this li*e or within pre!ious li!es5 most indi!iduals ha!e de0ts. In our story5 0oth the su0tle cue o* the sIueaking and the indi!idual. $. <See Fohn . +G . It has 0een !ariously placed in the Swat !alley o* Pakistan5 A*ghanistan5 and western Ti0et. AAB #or0u . The teCts o* this terma ha!e 0ecome incorrectly known in the >est as the Tibet n #oo$ of the De d5 due to the mistranslations 0y 1!ans >ent3. These de0ts are karmic potentials that could result in the indi!idual. ". Shitro or 2ar9gling93hi9tro5 a terma o* 2arma 4ingpa.s eCperience in remem0ering his dreams are secondary conditions that help mani*est the dream o* what might ha!e occurred. #either he nor the mechanic remem0ers that in a pre!ious li*e he caused the mechanic personal in?ury. Shitro5 which is associated with the dying process5 0rings clarity to those who practice it and prepares them to o!ercome o0stacles at death. 2armic !isionG According to the -uddhist theory o* karma5 our !ery perception is the result o* pre!ious actions which lead to incarnation in a realm where there is a shared ArealityB.inpoche5 are you always lucid in your dreamsH Dream Yoga And The Practice Of Natural Light " AN !NTE16!E7 7!T/ NO180 1!NPO+/E #& #G #ot always.

The interior o* the chorten is o*ten *illed with religious relics. It represents compassion5 as the 0lood o* all sentient 0eings is sym0olically carried inside o* it. @aruda <Sanskrit= or khyung in Ti0etanG A mythical 0ird resem0ling an eagle. It is also highly re!ered 0y -onpos5 Eindus and Fains. 1". The garuda su0dues the class o* n " s <snake 0eings=.& It is initially necessary to rely on the Iuintessential instructions o* a 4ama who has the eCperience o* . 1 . +t. The garuda or khyung is especially in!oked to heal disease pro!oked 0y the nagas5 such as skin diseases and di**erent types o* cancer. I 0ow to Padmasam0ha!a5 and to the glorious 4ama who is the emanation o* the wisdom 0eing +an?ushri1 and like all the -uddhas and their sons. some also come *rom Dimalamitra5 *or eCample. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter 2our #) The SiC 6ogas o* #aropaG These yogas were compiled 0y #aropa5 a +ahasiddha o* the 2agyud tradition5 and include the *ollowingG The 6oga o* Dumo <heat=5 the 6oga o* the +ayic or illusory 0ody5 the 6oga o* +ilam <dreams=5 the 6oga o* 4ight5 the 6oga o* the -ardo5 and the 6oga o* Phowa <trans*erence o* consciousness=. 2ailashG 4ocated in >est Ti0et5 +ount 2ailash is the mountain most sacred to Ti0etan -uddhists. In the Eindu tradition the garuda is hal* human and hal* 0ird and is also the !ehicle o* the deity Dishnu. 7. 11. h s ttem+ted to +oint out the Ctrue n ture of mind)D The 5uintessential nstructions of +ind6 The 3uddha No *urther Than One’s Palm ". It is important to note that not all Termas come *rom @uru Padmasam0ha!a. 2apalaG . In Ti0et the garuda represents the *ire element. 8. Chorten5 also called stupaG A monument whose design re*lects the stages o* the path to enlightenment.s note: The follo(in" is +reviously untr nsl ted text on the D5o"chen + th) The uthor. 8. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter 2our #* 4 T'E 3(DD'A NO *()T'E) T'AN ONE!’! PAL+ 3ditor. /. the "re t !yin"m medit tion m ster 'i+h m 4in+oche @<=>A8<6<>B. 1&.#aropa. The kapala is a ritual o0?ect *rom the Anuttaratantra. It is considered an archetypal mani*estation o* the sacred mountain at the center o* the world. It is also a mani*estation o* lightning. #yenG A class o* Dharma Protectors5 o*ten associated with a particular location such as a particular mountain or lake. The garuda is related to the Thunder -ird or (ire -ird in other mythologies. 1ach o* the twenty9*i!e disciples took a !ow to take *uture re0irths in human *orm in order to disco!er Terma *or the 0ene*it o* *uture practitioners. @uru Padmasam0ha!a.s twenty9*i!e disciplesG The chie* Ti0etan disciples o* the great +aster Padmasam0ha!a during the time he taught the Dharma in Ti0et.itual container o*ten made *rom a human skull. To those desiring to learn the meditation o* recogni3ing the pro*ound meaning o* the mind5 I will eCplain in 0rie*5 the 0eginning path o* the pith instructions.

It is one. is the natural5 un*a0ricated state." Ea!ing de!eloped an inner con!iction that all appearances are the essence o* the Dharmakaya ' 5 do not re?ect this knowledge. happiness or anguish.5 that which identi*ies. Eow sadO >hat will 0e o0tained 0y grasping a*ter a mirageH >hat is the purpose o* *ollowing a*ter these # T/E 80DD/A NO 201T/E1 T/AN ONE% % PAL3 $. The great wisdom is *ree *rom all conceptuali3ation. Thus the meaning o* mind*ulness is awareness similar to the sky.e. At this time whate!er arises mani*ests as completely per*ect.s instructions5 Then all perse!ering and e**ort in meditation is like shooting an arrow in the dark.s own head around. At this time whether going or staying5 eating or sleeping5 one is continuously *amiliar with the state5 and all is the path. It is clear5 radiant emptiness that is separate *rom all mental grasping. And e!en in the period a*ter *ormal meditation one. the *ace o* naked wisdom which is separate *rom the shell o* the mind i.s conceptions are greatly reduced. !ast as the sky. !aried dreamsH To what 0ene*it is grasping onto spaceH -y !arious concepts one turns one. Put aside this eChausting meaninglessness and relaC into the primordial sphere. The natural mind is without knowing or not9knowing. """. %ne directly percei!es ultimate awareness through discriminating wisdom. Although there are multi*arious displays5 !iew them with one taste.s own *ace which is o0scured 0y the stains o* sudden conceptions. At the *ortunate time o* reaching the intermediate state5 %ne maintains the unwa!ering state continuously 0y recollection o* the sel*9settled state o* Lmind9itsel*. "". %ne possesses the capacity o* resting 0ack into the city o* unmo!ing5 innate wisdom. I* one does not enter into the eCperience o* the 4ama.. -liss arises *rom this totally relaCed state. The un*a0ricated mind is no other than this. The state o* great impartial empty awareness has not mo!ed5 is not mo!ing5 and will not mo!e. Fust placing in that state is enough. (or this reason5 renounce all corrupt and arti*icial !iews o* meditation. Sel*9settled knowledge is not thoughts which *low in !arious directions. At the *ortunate time o* the *inal state5 with regards to the *our occasions o* going5 staying5 eating5 and sleeping5/ the ha0itual imprints5 *rom which all conceptions arise5 and the karmic winds o* the mind are trans*ormed. Indulging in discursi!e eCplanations a0out the path is similar to chasing a*ter a rain0ow. This state cannot 0e descri0ed 0y eCample5 sym0ol5 or words. $ Ama3ing5 how one reaches this knowledge. !arious delusory meanderings. The meaning o* La0iding *rom the 0eginning. It is separate *rom .s awareness in the un*a0ricated5 sel*9settled state. I* o0structed 0y the arising clouds o* mental analysis which create a distinction 0etween the su0?ect and o0?ect o* meditation5 at that time recall the nature o* mind which *rom the 0eginning is un*a0ricated: Lmind9itsel*5. The real sky is knowing that samsara and nir!ana are merely an illusory display. -y 0eing intimate with meditation one can immediately recollect sky9like awareness which is naked5 sel*9settled5 !i!id awareness5 *ree *rom conception. -y recogni3ing this wisdom5 one reaches the essential point. -y relaCing5 *ree tightness and dispel grasping to these conceptions.reali3ation. The pith point is placing one. That which is called samsara7 is mere conceptuali3ation. >hen meditati!e eCperiences arise as the product o* awareness o* the great un*a0ricated state5 it is not through eCternal *ocus5 0ut rather through maintaining non9acti!ity. The state o* great clear light is continuous:day and night.

'.5 are sel*9arising. The essential ground o* 0eing whose essence is clarity and luminosity and within which all phenomena are seen to 0e empty o* inherent eCistence. 7n*a0ricated stateG The awareness arising at the instant o* perception. li0erated *rom hope and *ear5 It is un0orn5 unending great happiness5 eCpansi!e as the sky. At this time one does not make accomplishment through e**ort.s hand. Acti!ity or e**orts to accomplish meditation are contrary to the relaCed presence o* D3ogchen practice. This great yoga is like the play*ul @aruda in the sky o* the impartial @reat Per*ection. Dream Yoga And The Practice Of Natural Light Notes To +ha'ter 2i-e $1 D y nd !i"ht 0y #amkhai #or0u. +editati!e eCperience arising through non9acti!ityG The meditation o* D3ogchen is non9conceptual and only accomplished 0y the e**ortless recognition o* one. Pith instructionG The lama.s own awareness.the delineation o* recollection and non9recollection5 and *rom de!iating *rom its own place through recollection o* the all9per!ading 0asic ground. Translation by Khempo Palden Sherab. &. 1. (or additional in*ormation5 see The Cycle of ". Though 0oth are important on the path o* the Dharma5 the . 8. >ithout eCception5 the Iualities o* the paths and groundsG clair!oyance5 compassion5 etc. Ea!ing seen this5 in this !ery li*e5 may we attain per*ect enlightenment. kaya means the dimension o* that. Michael Katz Notes To Cha"ter *i$e +an?ushriG the -odhisatt!a o* >isdom. Deborah Lockwood. $. /. DharmakayaG Dh rm means the whole o* eCistence. 7. And then5 without di**iculty reali3ation will 0e placed in one. According to -uddhist mythology +an?ushri was in a pre!ious incarnation 2ing Am0a5 who !owed to 0ecome a 0odhisatt!a *or the 0ene*it o* all sentient 0eings. pure presence arising without correction5 and uncreated 0y causes.s true unconditional nature. Condensed essential instruction *or meditation presented 0y the lama to his heart disciples. SamsaraG Cyclic eCistence marked 0y 0irth5 old age5 sickness5 death5 and re0irth. Composed by Mipham Jamyang Dorje Rinpoche. The two accumulationsG The accumulation o* merit through good deeds and the accumulation o* wisdom through contemplation.s heart instruction. (ree *rom apprehension and conceit. Sel*9arising IualitiesG As a natural conseIuence o* D3ogchen meditation ad!anced practitioners may de!elop transcendent Iualities such as great wisdom5 compassion5 clair!oyance5 etc. Ama3ingO Accordingly5 may all sentient 0eings 0y the !irtue o* this eCplanation come to see the youth*ul +an?ushri5 who is the compassionate acti!ity o* one. @o!erned 0y desire5 hatred5 and ignorance5 sentient 0eings continue to migrate throughout the siC realms o* samsara the realms o* the gods5 demi9gods5 humans5 animals5 hungry ghosts5 and hell 0eings according to their karma. >onder*ulO Ea!ing relied on the Iuintessential instructions o* a teacher5 the way to mani*est this heart9essence wisdom5 Is to accomplish the two accumulations o* merit and wisdom8 in a !ast way like the ocean. Khempo Tsewong Dongyal. @oing5 staying5 eating5 or sleepingG The all9inclusi!e *our acti!ities within which a D3ogchen practitioner stri!es to maintain awareness. the supreme teacher5 and diamond9essence the clear9light D3ogpa Chenpo.8 increasing like the ripening grass in summer.

inpoche was 0orn in 1ast Ti0et5 on the eighth day o* the tenth month o* the 1arth9Tiger year 18"8.inpoche. A practicing physician5 Changchu0 Dor?e .inpoche.inpoche headed a commune consisting entirely o* lay practitioners5 yogins and yoginis. (rom this master5 #or0u .inpocheG the *amous nineteenth9century Ti0etan -uddhist master and scholar5 originally a student o* Patrul .-uddha said that i* one could maintain the state o* contemplation the accumulation o* wisdom *or the time it takes an ant to walk *rom the tip o* one. (rom 18$' he was an instructor in Ti0etan language at the Southwestern 7ni!ersity o* +inor #ationalities at Chengdu5 Sichuan5 China. >hen he was eight years old5 #or0u .inpoche attended monastic college5 made retreats5 and studied with renowned teachers including the woman master Ayu 2handro 18"8918$". Dream Yoga And The Practice Of Natural Light Notes To +ha'ter 2i-e $2 7 3) E* 3 O-)AP'Y O* NA+/'A NO)3( #amkhai #or0u . Ad3om Drugpa5 one o* the great D3ogchen masters o* the early part o* this century5 was the disciple o* the *irst 2hyentse . >hen he was se!enteen years old5 returning to his home country o* Derge *ollowing a !ision recei!ed in dream5 #or0u .s paternal uncle5 Togdan5 who 0ecame #or0u.s . In 18$' he was in!ited to !isit the People. 8. Tra!eling on5 *irst to Central Ti0et5 he *inally emerged in Sikkim.imed or non9sectarian mo!ement in nineteenth9century eastern Ti0et. At this time she was already one hundred and thirteen years old and had 0een in a dark retreat *or some *i*ty9siC years.inpoche to 0e a reincarnation o* the illustrious Drugpa 2agyu master Padma 2arpo 1$&791$8&5 the historical *ounder o* the state o* -hutan. Among them was #or0u . (rom the time he was eight years old until he was *ourteen5 #or0u . In 18/ 5 when he was twenty9two years old5 at the in!itation o* Pro*essor @iuseppe Tucci5 he went to Italy and resided *or se!eral years in .inpoche was additionally recogni3ed 0y 0oth the siCteenth 2armapa and the then Situ . A*ter this5 #or0u .inpoche has 0een a pro*essor at the Istituto %rientale5 7ni!ersity .s *irst D3ogchen teacher. Ad3om Drugpa su0seIuently 0ecame the master o* many contemporary teachers o* D3ogchen. (rom 18/' to the present5 #or0u .ome. (rom 18$8 to 18/ he li!ed in @angtok5 Sikkim5 employed as an author and editor o* Ti0etan teCt0ooks *or the De!elopment %**ice o* the @o!ernment o* Sikkim. +ore importantly5 according to #or0u this master introduced him directly to the eCperience o* D3ogchen.s *orehead5 this would 0e more 0ene*icial than a li*etime o* accumulation o* good merit through !irtuous action and generosity.inpoche recei!ed additional initiations into5 and transmission o*5 the essential teaching o* D3ogchen.s nose to one. Ad3om Drugpa 0ecame a terton5 or disco!erer o* hidden treasure teCts5 ha!ing recei!ed !isions directly *rom the incompara0le Figme 4ingpa 17" 91788 when the *ormer was thirty.inpoche came to meet his .inpoche +ipham5 who wrote original commentaries on D3ogchen and other important -uddhist scriptures. >hile li!ing in China he acIuired pro*iciency in the Chinese and +ongolian languages. 1 . >hen he was two years old5 he was recogni3ed 0y two meditation masters as the reincarnation o* Ad3om Drugpa.inpoche and also the disciple o* Patrul . Ee remained with him *or almost a year5 o*ten assisting Changchu0 Dor?e . #or0u . Eis *ather was a mem0er o* a no0le *amily and sometime o**icial with the go!ernment.epu0lic o* China as a representati!e o* Ti0etan youth.oot +aster5 Changchu0 Dor?e5 who li!ed in a remote !alley to the east.inpoche set out on a prolonged pilgrimage to Central Ti0et5 #epal5 India5 and -hutan.inpoche in his medical practice and ser!ing as his scri0e and secretary. . +ipham . -oth o* these illustrious teachers were leaders o* the .eturning to Derge5 the land o* his 0irth5 he *ound that deteriorating political conditions had led to the eruption o* !iolence.inpoche recei!ed numerous transmissions *rom her which he su0seIuently practiced in intensi!e retreat.

rn ment of &iber tion) Trans.ow5 187'. Cre tive Dre min") #ew 6orkG -allantine5 187'. (araday5 A. (reud5 S. # rdo Te chin"s) San (ranciscoG 2TD Pu0lications5 188&. @endlin5 1. P4ewin5 . +ass5 C. The *nter+ret tion of Dre ms) #ew 6orkG A!on -ooks5 18/$.eynolds *rom a 0iography in Ti0etan5 andre!ised 0y the editor. The a0o!e in*ormation was largely eCtracted 0y Fohn . Dre m Po(er) #ew 6orkG -erkley +edallion -ooks5 187". #ew 6orkG Simon PSchuster5 187&. Dre m *nter+ret tion: A Com+rehensive Study. #ew 6orkG Simon PSchuster5 18/8..idge5 #FG #oyes Press5 187$. . The Dre m in Primitive Cultures) -altimoreG >illiams P>ilkins5 18"$.A.o* #aples5 where he teaches Ti0etan language5 +ongolian language5 and Ti0etan cultural history. Sh m nism: Arch ic Techni0ues of 3cst sy) 4ondonG .inpoche has in*ormally conducted teaching retreats in !arious countries.5 Clemens5 P4oew5 eds..outledge P2egan Paul5 18/". Dre m &ife nd &iter ture: A Study of Fr n5 . Dre ms nd 4eflections) 4ondonG . .1. (araday5 A.r cles nd Divin tion) -oulderG Sham0hala5 1881. Craig5 P. The Te chin"s of Don Eu n. The Ee(el . 4incoln5 F.. 'emories. 4oewe5 +.usso5 ed. The Torch of Cert inty) Trans. . (reud5 S. @rant5 F. Peo+le of the & $e) #ew 6orkG A!on5 1878. Eo0son5 F. The Dre m % me) #ew 6orkG Earper P. 4eakey5 . f$ ) Chapel EillG 7ni!ersity o* #orth Carolina Press5 187 . #or0u .A. Scott. +c@uire5 F.inpoche hosted the *irst International $ 81!E2 8!O41AP/Y O2 NA35/A! NO180 $3 Con!ention on Ti0etan +edicine5 held in Denice5 Italy. Da 4iu.5 Dre ms Are 2iser Th n 'en) -erkeleyG #orth Atlantic -ooks5 1887. P-lacker5 C.. Park . Castaneda5 C. 4ama 4odo. The An lysis of Dre ms. 4evised) #ew 6orkG P. @rossinger5 . Eourney to *xtl n. Fung5 C. .5 Dre ms Are 2iser Th n 'en) -erkeleyG #orth Atlantic -ooks5 1887.5 C*ntroductory &ectures on Psycho n lysis)D In The Com+lete Psycholo"ic l 2or$s of Si"mund Freud) Standard edition.G .. Eall5 C. Dream Yoga And The Practice Of Natural Light $ 81!E2 8!O41AP/Y O2 NA35/A! NO180 $" 3 3L O-)AP'Y Artemidorus5 D. &et 7our #ody *nter+ret 7our Dre ms) >ilmetteG Chiron Pu0lishers5 188/.inpoche is also the author o* more than ten 0ooks on D3ogchen meditation5 including The Cryst l nd the 2 y of &i"ht and The Cycle of D y nd !i"ht. Eer0ert @uen9ther. -athG Ashgro!e Press5 188'. Castaneda5 C. Dre ms re 2iser th n 'en) -erkeleyG #orth Atlantic -ooks5 1887. CThe 4e lness of Dre ms)D In . The Dre min" #r in) #ew 6orkG -asic -ooks5 1888. @ar*ield5 P. @ampopa. P4ind5 .5 1887. !i"ht nd D y) #ew 6orkG Simon PSchuster5 1888. Although still acti!ely teaching at the uni!ersity5 *or the past ten years #or0u .4.usso5 ed. &ucid Dre min") #ew 6orkG -allantine -ooks5 188/. In 188"5 #or0u . 1liade5 +. -erkeleyG Sham0hala5 1881. 4a-erge5 S. During these retreats5 he has gi!en practical instruction in D3ogchen practices in a non9sectarian *ormat5 as well as taught aspects o* Ti0etan culture5 especially 6antra 6oga5 Ti0etan medicine5 and astrology. . -ostonG Sham0hala5 188/. 2el3er5 2. (ossage5 F. 2ongtrul5 Famgon. Fudith Eanson.. -oss5 +.neirocritic .usso5 ed.+. #ew 6orkG Philosophical 4i0rary5 18$8. T i Chi Chu n nd 'edit tion) #ew 6orkG Schocken -ooks5 188/.out9ledge P2egan Paul5 187 . Dreamers. The 1y+notic *nvention of Dre ms) #ew 6orkG >iley5 18/7. #ew 6orkG Eogarth Press5 181/. Ee has done eCtensi!e research into the historical origins o* Ti0etan culture5 in!estigating little9known literary sources *rom the -onpo tradition.. CThe Sun nd the Sh do()D In . CThe Dre m 2or$)D In .

@leisdor*5 AustriaG 1dition Tsaparang5 1888.D. 8!8L!O41AP/Y $# . Saint Denys5 E. Altered St tes of Consciousness) #ew 6ork5 >iley Pu0lishers5 18/8. Self8&iber tion Throu"h Seein" (ith ! $ed A( reness) -arrytownG Station Eill Press5 1888. +indell5 A.5 ed.+indell5 A. 2or$in" (ith the Dre m #ody) 4ondonG . Dream Yoga And The Practice Of Natural Light 8!8L!O41AP/Y $$ . Sutton5 P. CDre m Theory in ' l y )D In C. -arrytownG Station Eill Press5 188'. Tulku5 T. Dre ms nd 1o( to %uide Them) 4ondon5 Duckworth5 188&. *n nd . The Cryst l nd the 2 y of &i"ht) Fohn Shane5 ed. Dre mbody) -ostonG Sigo Press5 188&.eal People Press5 18/8. 7 ntr 7o" ) %li!er 4eick5 ed. %uspensky5 P. Stewart5 2.5 Altered St tes of Consciousness) #ew 6orkG Dou0leday5 1871.eynolds5 Fohn. the An of Abori"in l Austr li ) #ew 6orkG @eorge -ra3iller PThe Asia Society @alleries Pu0lications5 1888. Tart5 ed. The Fourth 2 y) #ew 6orkG Dintage -ooks5 1871.outledge P 2egan Paul5 188/.outledge and 2egan Paul5 188$. #or0u5 #amkhai. #or0u5 #amkhai. Dre min". #ew 6orkG . Tart5 Charles5 ed. Perls5 (. .eynolds5 ed.+enness 'ind) -erkeleyG Dharma Pu0lishing5 1878.ut of the % rb "e P il) +oa05 7tahG . #or0u5 #amkhai. The Cycle of D y nd !i"ht) Fohn . #or0u5 #amkhai. The &ittle Son" of Do s 7ou Ple se) Archidosso5 ItalyG Shang Shung 1ditions5 188/.

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