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Serge Letchimy and Mrs. Alfred Marie-Jeane. As a result, on January 19th, , Mrs. Karine Mousseau, eminent member of the new assembly has been named to head the Martinique Tourism Authority. She succeeds Mrs. Passionate about economics, Mrs. Mousseau is a staunch advocate of sustainable development, as well as the sustainable restructuring of the hospitality industry in Martinique. Her objective is to develop various sectors of the tourism, in particular the cruise and the leisure industry.
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For books specifically about lucid dreaming, see the suggested reading list at the end of this book. From the trivial to the transcendent, lucid dreaming is a spectrum of experience mostly concerned with worldly matters and self-fulfillment.
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Going deeper, lucid dreaming can develop into dream yoga, and become a spiritual practice. It can be.
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Dream yoga unites you with deeper aspects of your being; it is more concerned with selftranscendence. Other traditions work with sleep and dreams for spiritual purposes, including Sufi and Taoist dream practice, aspects of Transcendental Meditation, and Yoga Nidra. I will focus principally on Tibetan Buddhist dream yoga because this is a specialty of this branch of Buddhism.
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In the second watch, he saw that all beings go through this cycle and that karma drives the wheel of life. During the third watch, he saw the means of liberation from this cycle. And in the fourth watch, just at the break of dawn, he attained the great awakening and became the Buddha. The exact origin of dream yoga is opaque in Buddhism. Some scholars trace dream yoga back to the Buddha. Namkhai Norbu, a master of the Nyingma school of Tibetan Buddhism, says it originated in the tantras especially the Mahamaya Tantra , which are shrouded in mystery and authorship.
In the Kagyu and Gelugpa traditions, dream yoga is taught mostly in the Six Yogas of Naropa, which is perhaps the oldest certain source.
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Naropa gathered the Six Yogas but was not their author. They originated in the teachings of Lord Buddha, and were eventually transmitted to the great eleventh-century Indian yogi Tilopa, who in turn transmitted them to his disciple Naropa. He passed the teachings on to Jalandhara, who passed them to Krishnacharya, who taught them to Naropa. Tilopa, who is the founder of the Kagyu tradition, attributes dream yoga specifically to Lawapa. My study of dream and sleep yoga comes from all these lineages and others as well , but my practice of dream and sleep yoga is mostly from the Six Yogas of Naropa.
Four of the Six Yogas will be central to our journey in this book: illusory form yoga, dream yoga, sleep yoga, and bardo yoga. The other two yogas are chandali inner heat yoga and phowa ejection of consciousness yoga, which are beyond the scope of this book. We tend to think of yoga as physical, stretching the body into various postures, but there are also mental yogas that work to stretch the mind.
As a mental yoga, dream yoga may leave stretch marks on your mind. But stretching, at any level, is good for growth.
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Just as physical yoga makes your body more flexible, dream yoga makes your mind more flexible: that is, adaptable, pliable, malleable, supple, accommodating, compliant, amenable — and open. Once a mind is open and pliable, you can wrap it around all sorts of new experiences. With dream yoga, instead of using your mind as an entertainment center, you turn it into a laboratory. You experiment with dream meditations and study your mind using the medium of dreams. Just like astronauts explore the outer space of the cosmos, oneironauts explore the inner space of the mind.
Dream yoga could be practiced by non-Buddhists as well as Buddhists. If a Buddhist practices dream yoga, he or she brings a special motivation and purpose to it. In the Buddhist context the practice is aimed at the realization of emptiness [the nature of reality]. But the same practice could be done by non-Buddhists.
It is also one of the most misunderstood concepts in all of Buddhism. We will return to the concept of emptiness frequently in this book and gradually unpack it. Staying awake during dreamless sleep is an age-old practice in Tibetan Buddhism. With sleep yoga, your body goes into sleep mode, but your mind stays awake. You drop consciously into the very core of your being, the most subtle formless awareness — into who you truly are.
If you believe in rebirth and want to know what to do after you die, bardo yoga is for you. On one level, all of dream yoga and sleep yoga is a preparation for death. Illusory form yoga is their daytime counterpart. These practices are designed to bring light into some of the deepest and darkest aspects of your being.
People with dissociation or depersonalization tendencies should consult with a mental health professional before undertaking lucid dreaming or dream yoga. Those with psychotic predispositions, or anyone suffering from a loss of a stable sense of reality, could potentially worsen those dissociative states of mind. This may seem ambitious. How to Read This Book While this book shows you how to have lucid dreams and what to do with them, it is designed to go deeper.
Many fine books listed in the suggested reading list are available to introduce you to the world of lucid dreaming. This book is written to show you how vast and profound this world truly is, and how far it can take you. If you want to limit your journey to the wonders of lucid dreaming alone, you will learn how to do that. But the heart of this book is to show you that dreams can be used to remove suffering and achieve lasting happiness, which is one way to define enlightenment.
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This book is therefore about waking up from the delusion that results in samsara, which is the conventional world filled with dissatisfaction and suffering and set in contrast to nirvana, or enlightenment. As we will see, we are all unwitting members of the cult of materialism, the mass delusion that things are fundamentally solid, lasting, and independent, the central characteristics of samsara.
Our mission in this book is to point out this delusion, a fallacy that Buddhism defines as being asleep to the true nature of things, and to wake up from it. While lucid dreaming is more of a Western phenomenon, dream yoga, sleep yoga, and bardo yoga come mostly from Tibetan Buddhism. Our journey will unite both worlds, the best of the East and West. The Indian philosopher Mahadevan said that the main difference between Eastern and Western philosophy is that the West develops its view of reality from a single state of consciousness the waking state , while the East draws from all states of consciousness, including that of dream and sleep.
The Tibetans have been exploring these states of consciousness for over a thousand years, with the explicit intent of using sleeping and dreaming as ways to understand life and death. So while dream yoga and sleep yoga let alone bardo yoga can seem esoteric and otherworldly, they have extremely practical applications for how to live. Because the spectrum of nighttime practices, ranging from lucid dreaming all the way to bardo yoga, covers such a wide range of experiences, this book takes a broad-spectrum approach. This is in line with several themes that structure this book: the three levels of mind, as discussed in chapters 2, 9, and 10, and the three levels of body, as discussed in chapters 5 and These three levels go from gross to subtle, outer to inner, the familiar to the unfamiliar.
This threefold approach is inherent throughout the corpus of Buddhist teachings, which themselves are presented via the Three Yanas and the Three Turnings. For example, most people are familiar with the psyche and the outer body which here will be treated as the first levels of mind and body , so this material is straightforward.
This book is like a tour into your innermost self. It takes an intrepid spirit to leave the comfortable and familiar and travel into the unknown, but as any seasoned world traveler knows, the moments of hassle and discomfort are worth it. You will return from this inner journey, just as you would any outer sojourn, a better and more worldly person. You will become infinitely more cosmopolitan because you will connect not just to the people you might meet in places like Istanbul or Delhi if you were to venture out into the world , but to all people everywhere as you venture into a shared inner domain.
This inner journey may take you temporarily out of the comfort zone of your familiar home in the gross mind and outer body, but it will eventually deliver you to your true home in the center of yourself, and the bed of mind that you share with all sentient beings.