The Lucid Dream Exchange (LDE) is expanding its
format to include book reviews, articles, and other lucid dream related
information. This month I am pleased to offer an insightful book review by LDE
co-editor Robert Waggoner.
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The Tibetan Yogas of Dream and Sleep
by Tenzin Wangyal Rinpoche
1998, Snow Lion Publications, $16.95, paperback, 208 pages Reviewed by Robert
Waggoner At the 1998 Association for the Study of Dreams conference, I heard the
author, a lama in the indigenous Bon tradition of Tibet, speak on their
religious view and his personal experiences in dream yoga and sleep yoga after
years of focused training. Dream yoga refers to a philosophy and set of
practices to enhance awareness in one's waking and dreaming life, which leads to
lucidity in the dream state.
For the Bon, when lucid, one can use the state as 'tertons' or treasure
finders to discover 'gong-ter' or mind treasures, and for purposes of guidance,
healing, divination, etc. Emphasis is placed on seeking even greater clarity,
mental flexibility and fullness of lucidity, however, so that one can reach the
intermediate goal between death and rebirth "of staying aware and
undistracted as the after-death visions arise, (which) depends on the capacities
developed in dream yoga"(p.139). The ultimate, final goal of dream yoga is
for the practice to evolve into sleep yoga, or yoga of the clear light; simply
put, this is experiencing a pure non-dual awareness and can occur during waking
or sleeping hours. The author develops a clear set of foundational principles
for dream yoga. They include repeatedly reminding yourself that your daily
experience is "as a dream," which will increase your sense of clarity
and calm, and alter your experience of events. This should also show that the
'meaning' of a thing is imputed by cultural conditioning, and that there is
little fundamental distinction between dream-experience and waking-experience.
Second, one should become more aware of their habitual reactions of
"grasping and aversion and seek to decrease their significance by realizing
that objects and experiences are "ephemeral, insubstantial and
fleeting." The third principle is to strengthen intent by developing a
determination before falling asleep to know that we are dreaming when we dream.
And the final principle is to recall your dreams, and use your successes and
failures positively to improve your practice.
There are numerous detailed practices of breathing, visualizing protection
and love, expressing clear intention and evoking assistance. And these are
followed by other practices such as visualizing chakras, waking in the night to
practice, using sleeping positions, developing a sense of personal power and
fearlessness, and doing meditation to increase one's likelihood of lucidity.
Once lucid, the author delineates eleven categories of experience and seeks
to use lucid dreaming to transform each of these, so that one can see the
potential inherent in lucid dreaming. For example, one category is
"quantity"; so when lucid, one might see a bicycle and say, "When
I turn around and look again, there will be ten bicycles!" Other categories
like "journey" require one to visit new places while lucid, and
"seeing" would ask that you see, for example, your heart pumping. By
having lucid transformations in each of the eleven areas, one develops mastery
and deeper understanding. Sleep yoga goes beyond basic lucid dreaming towards an
experience of pure awareness in which there is no subject or object; it is
clear, in that it is essentially emptiness, and light, in that it is pure
awareness without distinctions. As the author states, "Any linguistic
construction that attempts to comprehend it is already in error... ", so
obviously it is to be experienced rather than reasoned through discussion.
As a Westerner and lucid dreamer, why read this book? First, there are
innumerable interesting details, hints and anecdotes that may illuminate
incidents in your lucid dreaming. These cross cultural connections make one
realize the universality of the experience apart from the terminology or
philosophy used. Second, reading accounts of other's lucid abilities may spur
you on to greater personal lucid goals. Third, it may prompt philosophical
questions and concepts about the nature of reality or consciousness - some of
which you can try to experiment on in the lucid state. And finally, even the
jaundiced reader who skips whole chapters and winces at religious precepts,
would have to admit that an expanded view of lucid dreaming engages one in
greater thought and analysis.
If you intend to purchase this book, be prepared for the general Buddhist
ideas of karma, prana, chakras, etc., and the less commonly known terms that are
thoughtfully explained in the glossary. One may have to use some creativity in
applying some of the concepts into a Christian or non-religious manner, and
seeing their essential value. For example, though you may not care to evoke a
Buddhist goddess for protection, you may decide that the basic idea is that your
inner self feels safe in the lucid dream environment, and give yourself an
appropriate affirmation as an alternative, e.g., "I am completely safe when
dreaming."
I also enjoyed this book because of some of my own explorations into lucid
dreaming five to ten years ago, in which I became lucid and purposely ignored
all the dream characters and objects, so that I could directly engage whatever
was behind or beyond lucid dreaming. I had some fascinating lucid dreams. Then
all of a sudden, I began to have a whole new type of lucid dream experience -
which made me think for the first time, that maybe there is something even
beyond lucid dreams and the way to get there is to get lucid about lucid dreams.
For the serious student of lucid dreaming, The Tibetan Yogas of Dream and Sleep
is a detailed, interesting and thoughtful look at ancient practices for
increasing awareness and lucidity. I recommend it for serious students and those
conversant with Eastern religious ideas.
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