Read online "Tibetan yoga of sleep and dreams." Tendzin Rinpoche - Tibetan sleep and dream yoga Tendzin Rinpoche Tibetan sleep and dream yoga

Description: If we do not know how to practice in our sleep, writes Tenzin Wangyal Rinpoche, if we fall into oblivion every night, what are our chances of maintaining awareness when death comes? Take a look at your experiences in dreams - you will find out what it will be like for you in death. Take a look at your sleep experiences and you will discover whether you are truly awake.

This book provides detailed instructions on dream yoga, including foundational practices that you can do throughout the day. In the Tibetan tradition, the ability to have lucid dreams is not an end in itself, but an additional area that can be mastered by performing effective higher-level practices that lead to liberation.

Dream yoga is followed by sleep yoga, also called Clear Light yoga. This even higher practice is akin to the most secret Tibetan practices. Its purpose is to maintain awareness during deep sleep, when the gross conceptual mind and senses cease to function. Most people in the West cannot even imagine that such depth of awareness is possible, but in the Tibetan spiritual traditions, Buddhist and Bon, this phenomenon is well known.

The fruits of these practices are increased happiness and freedom, both in the waking state and during sleep. Tibetan Sleep and Dream Yoga provides powerful techniques for moving on the path to liberation.

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Books:

Awakening dreams. Tibetan sleep yoga and the practice of lucid dreaming on the path of internal transformation and comprehension of truth
Author: Wallace Alan
Publisher: M.: Ganga
Year: 2015
Pages: 399
Good quality
Russian language
Format: pdf, epub
Size: 36.26 MB

This book contains the necessary instructions you will need to begin the practice of lucid dreaming. In addition, the author shows how to take the experience of lucid dreaming beyond mere entertainment and begin to use it for creativity, solving life problems and deep self-knowledge.

The book also contains descriptions of the classical dream yoga techniques of Tibetan Buddhism, which allow you to use lucid dreams to gain profound insight into the nature of reality.

Download from turbobit.net Awakening Dreams (36.26 MB)
Download fromdfiles. ru Awakening Dreams (36.26 MB)

Video:

Yoga tummo. Dream yoga.Tenzin Wangyal Rinpoche.
Year of manufacture: 2011
Country Russia
Genre: lectures
Duration: 18 min + 20 min
Translation: Single-voice translation into Russian; Russian subtitles
Quality: DVDRip
Format: AVI
Video codec: XviD
Audio codec: MP3
Size:221 MB

Film 1. Fragment of the recording of the Tummo retreat May 29, 2011. “Three pills - Stillness, silence, space.” Yoga Tummo, or “yoga of the inner fire” (Sanskrit Chandali Yoga, Tib. Tummo), refers to the “Six Precepts of Naropa” (Naro cho friend) - the ancient tantric teaching transmitted by Mahasiddha Tilopa to his disciple Nadapada (Naropa) and which became widespread in almost all schools of Tibetan Buddhism. One-voice translation into Russian.

Film 2. Fragments of a broadcast on dream yoga. Part 1-2. Dream yoga (Skt. Swapnadarshana Yoga, Tib. Milam) allows you to maintain awareness at the stage of sleep with dreams. Here concentration is applied to the energy center located in the throat area.Russian subtitles

Download from turbobit.net Yoga tummo. Dream yoga. (221 MB)
Download from depositfiles.com Yoga tummo. Dream yoga. (221 MB)
Tenzin Wangyal Rinpoche

TIBETAN SLEEP YOGA

AND DREAMS

Edited by Mark Dalby

"Karma Yeshe Paldron"
Foundation for Buddhist Publications and Translations

St. Petersburg, 1999
Tenzin Wangyal Rinpoche

THE TIBETAN YOGAS OF DREAM

AND SLEEP

Edited by
Mark Dahlby

Snow Lion Publications
Ithaca, New York
1998

Introduction 10

How to get teachings 11

Part one. The nature of dreams 13

Dream and reality 13

How experiences arise 14

Ignorance 14

Actions and their results: karma and karmic traces 15

Good Karma 18

Releasing Emotions 18

Cloudiness of consciousness 20

Karmic traces and dreams 20

Six worlds of samsaric existence 22

Why are emotions called negative? 27

Energy body 28

Channels and prana 28

Channels (CA) 29

Prana (LUNG) 30

Balancing prana 32

Prana and mind 32

Chakras 33

Blind horse, lame rider 34

Brief Summary: How Dreams Happen 35

Images of "Mother Tantra" 35

Part two. Types of dreams and their uses 39

Three types of dreams 39

Samsaric dreams 39

Dreams of clarity 40

Clear Light Dreams 40

Using Dreams 41

Experiences in a dream 42

Manual and guidelines 42

Divination 44

Dream Teachings 46

Opening of Chod practice 46

Two levels of practice 49

Part Three. Dream yoga practice 52

Vision, action, dream, death 52

Staying still: shine 53

Shine with force 56

Natural shine 56

Ultimate Shine 57

Obstacles 57

Four Fundamental Practices 58

First practice: changing karmic traces 58

Second practice: eliminating craving and aversion 60

Third Practice: Strengthening Intention 61

Fourth Practice: Developing Memory and Joyful Effort 62

Persistence 63

Preparing for the night 63

Nine Cleansing Breaths 64

Guru Yoga 65

Practice 67

Home practice 68

Increase clarity 70

Increased presence 71

Developing Fearlessness 73

Position 73

Focusing the Mind 74

Sequence 78

Mindfulness 80

Development of flexibility 81

Obstacles 86

Distraction 86

Lethargy 86

Excitement 87

Forgetfulness 87

Four obstacles in the description of Shardza Rinpoche 87

Managing dreams and respecting them 88

Simple practices 90

Waking Mind 90

Getting ready for bed 92

Association 93

Part four. Dream 96

Sleep and falling asleep 96

Three types of sleep 96

Dream of Ignorance 97

Samsaric dream 97

Clear Light Dream 97

Sleep practice and dream practice 98

Part five. Sleep Yoga Practice 101

Dakini Salje Dudalma 101

Preliminary Practice 103

Sleep Practice 103

Falling asleep 104

Promotion 107

Obstacles 108

Supportive practices 109

Teacher 109

Dakini 110

Behavior 110

Prayer 110

Dissolution 111

Spreading and absorbing 111

Association 112

Combining Clear Light with the Three Poisons 112

Continuity 118

Part six. Clarifications 120

Context 120

Mind and rigpa 120

Conceptual mind 120

Non-dual awareness - rigpa 121

Consciousness and matter 123

Cognition 124

Recognizing clarity and emptiness 125

Equilibrium 127

Discrimination 127

The Paradox of the Relative Self 129

Conclusion 130

Application. Review of Dream Practices 133

Four initial practices 133

Preparatory practices before bed 133

Main practices 134

Glossary 135

Bibliography 140

Tibetan texts 140

Books in English and Russian 140

Other books by Tenzin Wangyal Rinpoche 140

If we do not know how to practice in our sleep, writes Tenzin Wangyal Rinpoche, if we fall into oblivion every night, what are our chances of maintaining awareness when death comes? Take a look at your experiences in dreams - you will find out what it will be like for you in death. Take a look at your sleep experiences and you will discover whether you are truly awake.

This book provides detailed instructions on dream yoga, including fundamental practices that can be performed throughout the day. In the Tibetan tradition, the ability to have lucid dreams is not an end in itself, but an additional area that can be mastered by performing effective higher-level practices that lead to liberation.

The fruits of these practices are an increase in happiness and freedom, both in the waking state and during sleep. Tibetan Sleep and Dream Yoga provides powerful techniques for moving on the path to liberation.

Tenzin Wangyal Rinpoche, a lama of the Tibetan Bon tradition, currently lives in Charlottesville, Virginia. He is the founder and director of the Ligmincha Institute, an organization dedicated to the research and practice of the teachings of the Bon tradition. Born in India, in the city of Amritsar, where his parents fled to escape the Chinese invasion of Tibet. He studied with Buddhist and Bon teachers and received the title of Geshe, the highest academic degree in traditional Tibetan culture. Since 1991 he has lived in the United States and conducts many training seminars throughout America and Europe.

The book of Tendzin Wangyal Rinpoche, a lama of the ancient Tibetan Bon tradition, gives detailed instructions on sleep and dream yoga. The fruits of these practices are increased happiness and freedom, both in the waking state and during sleep. Tibetan Sleep and Dream Yoga provides powerful techniques for moving on the path to liberation. Addressed directly to the reader's personal experience, this book is certainly one of the most insightful works in the field.

Tenzin Wangyal Rinpoche

TIBETAN YOGA OF SLEEP AND DREAMS

I would like to thank those who contributed to the preparation of the book for publication, and first of all and most of all - Mark Dalby, my student and close friend, with whom it was a pleasure to work with me. We spent many hours in cafes around Berkeley, discussing various issues. Without him, this book would not have seen the light of day.

I am also grateful to Stephen D. Goodman, a colleague and friend whose valuable advice improved the manuscript, to Sue Ellis Dyer and Chris Baker for editing an early draft of the book, to Sue Davis and Laura Shekerjian who read and commented on the book, and to Christina Cox of Snow Lion Publications, an experienced editor who brought her skill to the text and greatly improved the book.

The photographs depicting meditation and dream yoga poses (pp. 96 and 125, respectively) were taken by Antonio Riestra and modeled by Luz Vergara. Chakra drawings on ss. 120 and 122 were done by Monica R. Ortega. I would also like to thank all those whom I have not mentioned here who have provided me with various assistance.

I dedicate this book to Namkhai Norbu Rinpoche, who has been a source of inspiration in my life, both in the way I teach others and in my personal practice.

Preface

In Tibet they say: “To eliminate all doubts about the authenticity of the teachings and transmission, one must turn to the line of succession and history.” Therefore, I will begin this book with a brief history of my life.

I was born shortly after my parents fled Tibet to escape Chinese oppression. Life was difficult for them, so they sent me to a Christian boarding school, where my parents hoped that they would take care of me. My father was a Buddhist lama*, and my mother practiced Bon*. A little time passed and the father died. Then the mother married again, this time to the Bon Lama. Both he and my mother wanted me to live in my cultural environment, and so, when I was ten years old, they sent me to the main Bon monastery, which was located in India, in Dolanji, where I was ordained a monk.

After I had lived in the monastery for some time, Lopon (senior mentor) Sange Tendzin Rinpoche recognized me as the reincarnation of Kyungtul Rinpoche, the famous scholar and teacher, writer and meditation teacher. He was well known as a skilled astrologer, and in Western Tibet and India he became famous as a tamer of evil spirits. Many knew him as a healer with magical abilities. One of his patrons was the ruler of the principality of Himachal in Northern India. The prince and his wife, who could not have children, turned to Kyungtul Rinpoche with a request to cure them, which he did. Currently, their son Virbhardur is the Prime Minister of Himachal Pradesh.

When I turned thirteen, my root teacher Lopon Sange Tenjin, a man of great knowledge and high realization, set out to transmit one of the most important and secret teachings of the Bon tradition: the lineage of Great Perfection (Dzogchen*) of the oral transmission of Shang-Shung (Shang-Shung nengyud*) . Although I was still very young, my stepfather visited Lopon Rinpoche and asked that I be admitted to the classes, which were to continue daily for three years. Lopon kindly agreed, but ordered me, like the rest of the future students, to tell him a dream I had the night before the start of classes, so that he could determine our readiness.

Some students did not remember the dreams, and this was taken as a sign of obstacles. Lopon ordered them to begin purification practices and delayed the start of classes until each student had a dream. The dreams of other students indicated that they needed to perform certain practices in order to prepare to receive teachings, for example, practices that would strengthen their connection with the Bon guardians*.

I dreamed of a bus that drove around my mentor's house, although in reality there was no road there. In the dream, the conductor was my Friend, and I stood next to him and handed a ticket to everyone who entered the bus. The tickets were pieces of paper on which the Tibetan syllable A was written. It was then the second or third year of my stay in Dolanji. I was thirteen years old, and I did not know that in the Dzogchen teaching, A is one of the most important symbols. The mentor, as usual, said nothing about my dream. He didn’t talk much about the good things, but I was happy just because I was allowed to attend classes.

In the Tibetan spiritual tradition, a teacher often uses the dreams of students in this way to decide whether a student can receive a particular teaching. Although it was a long time before I began to study and practice dream yoga, this experience began my interest in dreams. I was deeply impressed by how highly dreams are valued in Tibetan culture and the Bon religion, and that information coming from the unconscious mind is often more important than information that the conscious mind can provide.

After studying for three years, which included numerous meditation retreats with fellow practitioners, as well as many retreats that I did alone, I entered a monastic school of dialectics. Typically, it takes nine to thirteen years to complete a traditionally based program of study. We were taught the usual academic subjects: grammar, Sanskrit, prosody, astrology, fine arts, but we also studied not quite ordinary disciplines: epistemology, cosmology. Sutra*, Tantra* and Dzogchen. During my studies at the monastery, I received many teachings and transmissions on dream yoga, the most important of which were based on the texts of Shang-Shung Nengyud, “Mother Tantra” and the book of Shardza

Tenzin Wangyal Rinpoche - “Tibetan Yoga of Sleep and Dreams”, 1998.

If we do not know how to practice in our sleep, writes the author of the book Tenzin Wangyal Rinpoche, if we fall into oblivion every night, what are our chances of maintaining awareness when death comes? Take a look at your experiences in dreams - you will find out what it will be like for you in death. Look at your sleep experiences and you will discover whether you are truly awake.

This book provides detailed instructions on dream yoga, including foundational practices that you can do throughout the day. In the Tibetan tradition, the ability to dream lucidly is not an end in itself, but an additional area that can be mastered by performing powerful higher-level practices that lead to liberation.

T. V. Rinpoche, a lama of the Tibetan Bon tradition, currently lives in Charlottesville, Virginia. He is the founder and director of the Ligmincha Institute, an organization dedicated to the research and practice of the teachings of the Bon tradition. Born in India, in the city of Amritsar, where his parents fled to escape the Chinese invasion of Tibet. He studied with Buddhist and Bon teachers and received the title of Geshe, the highest academic degree in traditional Tibetan culture. Since 1991 he has lived in the United States and conducts many training seminars throughout America and Europe.

So, the goal of dream practice is liberation and cessation of incarnations in the samsaric worlds.

The book divides all dreams into three groups:

Ordinary samsaric dreams;

Dreams of clarity;

Dreams of Clear Light.

The first two types differ in their reasons, and in each the sleeper may or may not remain aware. In Clear Light dreams, not only is awareness present, but there is also no dual division into object and subject.

As we develop our dream practice, our dreams become clearer and more detailed, and we are able to remember more and more of each dream.

Most of us have exclusively samsaric dreams, based on the events and emotions of everyday life. From time to time, we may have dreams of clarity, but they are not regular until the practice develops.

Dreams of Clear Light visit those who have advanced far along the path. This is not easy to achieve.

The book talks about how dreams can be used in themselves as a spiritual practice.

Reading this book, I made the main conclusion for myself - theory and practice are given here in good proportion. The author quite easily and simply talks about truly interesting and important things, and then turns the conversation into practice. The sequence of exercises, their duration, goals, what they pursue and what they can ultimately lead to - everything is logically justified and understandable.

In a personal assessment of the book, it is the fact of the author’s reasoning that the practice works, but it is quite complex and the result may have to wait a long time, which is what captivates. Unlike most YouTube videos and various superficial books and sources that guarantee enlightenment, lucid dreams and the like in one or two sessions, Rinpoche says that quality dreams are a reflection of inner spiritual evolution. Dreams are secondary in relation to internal growth. There will be an evolutionary movement, and lucid dreams will appear. And therefore, systematic and high-quality work on oneself is necessary.

I noticed a certain fact about myself: after reading the book and following the given practices (albeit to a small extent), my dreams, their quality and depth, improved. I wouldn’t risk talking about a qualitative or “real” breakthrough, but there are some internal changes.

Zhenya/ 09.27.2018 Thanks to the site for the opportunity to download a wise book.

Xolotl/ 08/21/2018 practices work much faster than Castaneda’s. don't forget - Carlos K is fiction, not a guide to action

Guest/ 01/30/2018 we are all, to some extent, biorobots living our lives in a kaleidoscope of hypnotic states... a wonderful book for those who want to wake up and live a conscious life

Sergey/ 01/11/2018 Vanya, I haven’t read it, but are you judging? You paint everyone with the same brush. Rinpoche, for your information, this is not a surname, but a title of the masters of Tibetan schools, meaning “precious”. Their knowledge about the practices of mindfulness (including the not at all central one about awareness in the sleep state) is already more than one thousand years old. This work is simply an adaptation for us, pathetic square-headed Europeans. And if you have read Castaneda, then after reading this book you will not have a trace of doubt about where the original source is. And with such reviews - sweet dreams to you.

Vania/ 06/1/2017 They are all scammers who write on the topic of dreams from the point of view of mysticism: Rinpoche, and Rainbow, and Radov, and Gosha, and everyone and everything like them. I am surprised by the number of suckers and losers who are vilely and stupidly fooled.

Dryulya/ 06/1/2017 If you want to study the phenomenon and start using it for practical things, within one or two weeks, then never in your life read the “textbooks” of Mikhail Raduga or Stephen Laberge. Stephen Laberge did not write textbooks, and Misha Raduga is a scammer. And what could be more practical than practice in the Buddhist tradition? "sleep and grow rich"? So this is self-deception and the cultivation of attachment to samsara, the ocean of suffering. PS Tenzin Wangyal is positioned as a representative of the reformed Bon.

Maksim/ 09.27.2016 Thank you so much!!!

Guest/ 08/2/2016 An interesting coincidence: the content of the book is essentially identical to what C. Castaneda wrote about in 9 books (omitting the assemblage point, peyote and other rubbish). Considering the fact that this book was written much later

Birzhan/ 04/07/2016 The book contains the very essence of practice! To whom it opens and to whom it does not!

Dalaiii/ 02/29/2016 Everything is there, both practice and philosophy. We read carefully.

Alex/ 08/18/2015 I must say this, if you want to practice lucid dreaming in the Buddhist tradition, as an addition to meditation, then this book is suitable for you.

And if you want to study the phenomenon and start using it for practical things, within one or two weeks, then read the textbooks of Mikhail Raduga or Stephen Laberge

Igor/ 07/17/2015 The reviews of those who did not find practice in the book are truly surprising. Gentlemen, apparently you are simply blind. I can also assume that someone did not find something specific that they wanted to find, and therefore simply overlooked what was actually there. This happens often

Eugene/ 10/5/2012 Alena: For practice you need a mentor...That’s why there is no practical part!

-->> Interesting, did you want to download the mentor in the archive with the book? :) You can see funny reviews...

But the book is good, even if only for general development. It will come in handy..

Julia/ 08/27/2012 I agree, the practical part is missing!
The book is interesting to read for general development!

Zhenya/ 02/10/2012 there is a practical part. and if you apply diligence, everything is possible without a mentor