calm abiding : “… Dream yoga practice cultivates the stability in awareness needed to free yourself of conditioning and reactivity …” ~ Tenzin Wangyal Rinpoche
“… As we practice dream yoga, we continually bring awareness to the immediate moment of experience while awake …”
Tenzin Wangyal Rinpoche’s above words are an apt summation of the Tibetan practice of dream and sleep yoga … we began exploring this fascinating practice in a 2-part series with our 1st post that offered the Introduction by Wangyal Rinpoche … from the 2022 edition of his book: The Tibetan Yogas of Dream and Sleep: Practices For Awakening (1st edition 1998).
Today, in this concluding part 2 of the series, we get a deeper glimpse into this work through his brief summary of How Dreams Arise (the entire chapter) … and part of the chapter on the key practice of Calm Abiding: Zhiné … a practice that he says is a “… form of mind training to strengthen concentration and quiet the mind enough to remain undistracted in practice …” … a practice that can “… stabilize the mind …”
This series is part of our ongoing Shambhala Publications series that offers substantive previews of selections from Shambhala Publications new and classic titles …
All italicized text in this post (except as noted) is adapted from The Tibetan Yogas of Dream and Sleep: Practices for Awakening by Tenzin Wangyal Rinpoche © 1998, 2022 by Tenzin Wangyal. Reprinted in arrangement with Shambhala Publications, Inc. Boulder, CO. Shambhala Publications has also generously offered a free downloadable PDF of the Table of Contents (link is at the bottom of the post).
You can purchase the book at Shambhala Publications or Amazon.
Summary: How Dreams Arise
Prior to realization, the individual’s true nature is obscured by the root ignorance that gives rise to the conceptual mind. Ensnared in dualistic vision, the conceptual mind divides the seamless unity of experience into conceptual entities and then relates to these mental projections as if they inherently exist as separate beings and things. This misunderstanding divides experience into self and other, and from the identification with only one aspect of experience—the self—preferences develop. This results in the arising of aversion and desire, which become the basis for both physical and mental actions. These actions (karmas) leave traces, conditioning the mind and resulting in more grasping and aversion, which lead to new karmic traces, and so on. This is the self-perpetuating cycle of karma.
During sleep, the mind is withdrawn from the sensory world. Karmic traces currently stimulated by the secondary causes necessary for their manifestation have a force or energy that is the karmic prana. Like the horse and rider in the analogy, the mind “rides” the karmic prana to the energetic center in the body related to the activated karmic trace. That is, the consciousness becomes focused in a particular chakra and a particular dimension of experience.
In this interplay of mind, energy, and meaning, consciousness illuminates and is affected by the karmic traces. The karmic prana is the energy of the dream, the vital force, while the mind weaves the specific manifestations of the karmic traces—the color, light, emotions, and images—into the narrative that is the dream. This is the process resulting in samsaric dreams.
[…]
Calm Abiding: Zhiné
All yogic and spiritual disciplines include some form of mind training to strengthen concentration and quiet the mind enough to remain undistracted in practice. In the Tibetan tradition, this practice is called calm abiding (zhiné). We recognize three stages in the development of stability: forceful zhiné, natural zhiné, and ultimate zhiné. Zhiné begins with mental fixation on an object. When concentration is strong enough, the practice moves to fixation without an object.
Begin the practice by sitting in the five-pointed meditation posture: legs crossed, hands folded in the lap in meditation position with palms up, one on top of the other. The spine is straight but not rigid, the head tilted down slightly to straighten the back of the neck, the eyes open. If the posture is too uncomfortable or impossible, sit in any posture that allows the spine to be straight, with the head slightly bent and the eyes open.
The eyes should be relaxed, not too wide open and not too closed. Place the object of concentration so as to allow the eyes to look straight ahead, neither up nor down. During the practice, try not to move, not even to swallow or blink, while keeping the mind one-pointedly on the object. Even if tears stream down your face, try not to move. Let the breathing be natural.
We generally use the Tibetan letter A, seen in the following images, as the object of concentration. This has many symbolic meanings, but here it is used simply as a support for the development of focus. Other objects may be used: the letter A of the English alphabet, an image, the sound of a mantra, the breath— almost anything. However, it is good to use something connected to the sacred as it serves to inspire. If possible, use the same object each time you practice rather than switching between objects; the continuity supports the practice. It is also somewhat preferable to focus on a physical object outside the body because the purpose is to develop stability during the perception of external objects and, eventually, of the objects in dreams.
If you choose to use the Tibetan A, download the image from the internet or draw it on a piece of paper about an inch square. Traditionally the letter is white, enclosed in five concentric colored circles: the center circle, the background for the A, is indigo; around it is a blue circle, then green, red, yellow, and white, but you can make it as simple as black on white paper. Tape the paper to a stick just long enough to support the paper at eye level when you sit for practice, and make a base that holds it upright. Or tape the image to the wall at eye level, about a foot and a half or two feet in front of your eyes, or where it is most comfortable for your gaze.
As concentration strengthens and periods of practice are extended, unusual sensations arise in the body and strange visual phenomena appear. You may find your mind doing strange things too. That’s okay. These experiences are a natural part of the development of concentration; they arise as the mind settles. Be neither disturbed by nor excited about them.
~ Tenzin Wangyal Rinpoche
Stay tuned for more in this ongoing Shambhala Publications series …
All italicized text in this post (except as noted) is adapted from The Tibetan Yogas of Dream and Sleep: Practices for Awakening by Tenzin Wangyal Rinpoche © 1998, 2022 by Tenzin Wangyal. Reprinted in arrangement with Shambhala Publications, Inc. Boulder, CO. Shambhala Publications has also generously offered a free downloadable PDF of the Table of Contents (link is at the bottom of the post).
You can purchase the book at Shambhala Publications or Amazon.
A natural consequence of the practice of calm abiding is deeper recognition – and appreciation – of our “oneness” … resulting in more compassion and kindness towards our global human family … and in that spirit let us minimize (& hopefully dissolve) the current humanitarian crisis unfolding in Ukraine … by helping in whatever way we can … … and to that end here are some options:
1) NPR: Want to support the people in Ukraine? Here’s how you can help
2) Washington Post: Here’s how Americans can donate to help people in Ukraine.
3) Go Fund Me: How to Help: Donate to Ukraine Relief Efforts.
4) USA Today: Want to support the people of Ukraine? These apps and websites can help you send money.
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We are all facing financial challenges but IF your situation allows you to donate and help then please do so …
THANK YOU!
May you embrace the practice of … calm abiding … and realize the resulting gifts …