Dream Yoga (Part 2)

There are four main foundational practices in dream yoga. Although they are traditionally called the Four Preparations, this does not mean that they are of lesser importance and are to followed by the 'real' practice. They are preparatory in the sense that they are the foundations upon which success in the primary practice depends.

Dream yoga is rooted in the way the mind is used during waking life, and it is this that the foundational practices address. How the mind is used determines the kinds of dreams that arise in sleep as well as the quality of waking life. Change the way you relate to the objects and people of waking life and you change the experience of dream. After all, the 'you' that lives the dream of waking life is the same 'you' that lives the dream of sleeping life. If you spend the day spaced out and caught up in the elaborations of the conceptual mind, you are likely to do the same in dream. And if you are more present when awake, you will also find that presence in dream.

ONE: CHANGING THE KARMIC TRACES

A version of the first foundational practice is rather well known in the West, because dream researchers and others interested in dream have found that it helps to generate lucid dreaming. It is as follows: throughout the day, practice the recognition of the dream-like nature of life until the same recognition begins to manifest in dream.

Upon waking in the morning, think to yourself, 'I am awake in a dream'. When you enter the kitchen, recognize it as a dream kitchen. Pour dream milk into dream coffee. 'It's all a dream', you think to yourself, 'this is a dream'. Remind yourself of this constantly throughout the day.

TWO: REMOVING GRASPING AND AVERSION

The second foundational practice works to further decrease grasping and aversion. Whereas the first preparation is applied in the moment of encountering phenomena and before a reaction occurs, the second practice is engaged after a reaction has arisen. Essentially they are the same practice, distinguished only by the situation in which the practice is applied and by the object of attention. The first practice directs lucid awareness and the recognition of phenomena as a dream toward everything that is encountered: sense objects, internal events, one's own body, and so forth. The second preparation specifically directs the same lucid awareness to emotionally shaded reactions that occur in response to the elements of experience.

Ideally the practice should be applied as soon as any grasping or aversion arises in response to an object or situation. The grasping mind may manifest its reaction as desire, anger, jealousy, pride, envy, grief, despair, joy, anxiety, depression, fear, boredom, or any other emotional reaction.

THREE: STRENGTHENING INTENTION

The third preparation involves reviewing the day before going to sleep, and strengthening the intention to practice during the night. As you prepare for sleep, allow the memories of the day to arise. Whatever comes to mind recognize as a dream. The memories most likely to arise are of those experiences strong enough to affect the coming dreams. During this review, attempt to experience the memories that arise as memories of dreams. Memory is actually very similar to dream. Again, this is not about automatic labeling, a ritual of repeating 'It was a dream', over and over. Try to truly comprehend the dream-like nature of your experience, the projections that sustain it, and feel the difference of relating to experience as a dream.

Then develop the strong determination to recognize the dreams of the night for what they are. Make the strongest intention possible to know directly and vividly, while dreaming, that you are dreaming. The intention is like an arrow that awareness can follow during the night, an arrow directed at lucidity in dream. The Tibetan phrase we use for generating intention translates as 'sending a wish'. We should have that sense here, that we are making prayers and intentions and sending them to our teachers and to the buddhas and deities, promising to try to remain in awareness and asking for their help. There are other practices that can be done before falling asleep, but this one is available to all.

FOUR: CULTIVATING MEMORY AND JOYFUL EFFORT

The fourth foundational practice is engaged upon awaking in the morning. It further cultivates strong intention and also strengthens the capacity to remember the events of the night. Begin by reviewing the night. The Tibetan term for this preparation is literally 'remembering'. Did you dream? Were you aware that you were in a dream? If you dreamed but did not attain lucidity, you should reflect, "I dreamed but did not recognize the dream as a dream. But it was a dream." Resolve that next time you enter a dream you will become aware of its true nature while still in the dream.

If you find it difficult to remember dreams, it can be helpful, throughout the day and particularly before sleep, to generate a strong intention to remember dreams. You can also record dreams in a notepad or with a tape recorder, as this will reinforce the habit of treating your dreams as something valuable. The very act of preparing the notebook or recorder at night serves to support the intention to recall the dream upon waking. It is not difficult for anyone to remember dreams once the intention to do so is generated and sustained, even over just a few days. If you did have a lucid dream, feel joy at the accomplishment. Develop happiness relative to the practice and resolve to continue to develop the lucidity the following night. Keep building intention, using both successes and failures as occasions to develop ever stronger intent to accomplish the practice. And know that even your intention is a dream.

Finally, during the morning period, generate a strong intention to remain consistent in the practice throughout the day. And pray with your full heart for success; prayer is like a magical power that we all have and forget to use. This practice merges into the first foundational practice, recognizing all experience as a dream. In this fashion the practice becomes uninterrupted around the wheel of day and night.

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