Lucid Dreaming: Part 2

Although Nobel prize-winning scientists often describe their creative leap as a fundamental dream-like insight, the fear of mysticism, which pervades science, prevents the true integration of unconscious levels of reality with the physical world. Similarly, science is based upon theoretical or mathematical descriptions of reality, which can be used for technological gain, whereas real meditation or dream practice results in the direct experience of the truth body at the completion stage.

In many shamanic cultures, the waking state is considered to be an illusion and the inner dimensions are considered to be real. These states can be accessed through dreams, or visions using hallucinogenic plants.

Indeed, in many shamanic cultures, a shaman is chosen by the spirits. It is not taken on as a job title or a vocational skill or even a career. Often the future shaman is felled by a mysterious disease and lies in a deep coma-like state for some time, being refashioned and restructured internally. When he or she awakes they have the option to go into deeper training, both with an older shaman and in the dreamworld.

Unfortunately, the majority of modern scientific interpretations have described luminous or visionary phenomenon as symptoms of a malfunctioning brain, schizophrenia or temporal lobe epilepsy. From a shamanic viewpoint, the well-being of both the individual and the tribe is largely determined by skill in dreaming. The Tibetan emphasis on lucid dreaming as a means of understanding the nature of reality is a remarkable example of a shamanic culture that unites yogic and alchemical theories into an organized cultural framework.

In many of these cultures, skill in dreaming results from a greater activation of the original energy of the body, using a variety of techniques, which range from breathing exercises to sensory deprivation. Many of the Himalayan lineages, which result in Nirvana Without Remainder, emphasize using extended periods of darkness to unlock the original energy of the body. Taoism also has the tradition of extended periods of meditation deep within caves. It is believed that by immersing oneself in the extreme yin environment of the dark cave the practitioner is better able to communicate with the world of dreams and visions. The chief characteristic of the dark retreat is that the dreams of the individual become the only reality that the practitioner can observe consciously. Many of the greatest adepts have actually spent years in total darkness; although this is an extreme model, it demonstrates the importance of the integration of the world of dreaming with the conscious mind.

The Second Yoga of Naropa: Dream Yoga

The goal of this practice is to have lucid dreams. Many Tibetan texts have been created by Tibetans dreaming and communicating with deities. Tibetan literature is believed to be a creation between the tantric deities and the Tibetan masters.

Dream yoga is an ancient practice based on the idea that gaining lucidity or awareness that one is dreaming while one is dreaming provides a quantum leap of awareness. The practitioner uses self-suggestion until lucidity occurs and success is said to provide great spiritual and health benefits to the practitioner. Like all Asian arts, dream yogic practices are transmitted in a teacher to student lineage, usually with an initiation ceremony of some kind.

In Tibet, it could be argued that dreams within dreams are from other dimensions. Skilled practitioners can communicate with enlightened deities, ancestors, etc. and bring this information back as powerful teachings.

Many Western scholars ignore the influence of dreams and their consequences within shamanic cultures. Western society has lost the ability to use dreaming as a survival tool. Hunter-gatherer cultures are essentially based on the visions or dreams of the shamans who function as intermediaries between the world of the living and the world of the dead. It is normal for example, within a hunter-gatherer culture, for individuals to be guided by dreams with either ancestors or animal guardians. Similarly, in China, many of the meditation lineages in both Buddhism and Taoism consider consciousness projection to be one of the results of successful energy cultivation. The founder of the water-boxing martial arts system, Chen Tuan, was known to leave his body for 100-day periods. Here once again we have the primordial archetype of a shaman who can hibernate like a bear while he travels out of body for three months intervals; during this time fellow practitioners were guarding his body.

True Nature of the Mind

According to the Mahamudra and Mahasandhi/Ati yoga systems, considered the most advanced philosophical sciences of Tibetan civilization, the true nature of the mind is complete and perfect awareness; the underlying purpose of reality is to achieve a greater level of creative awakening through the self-observation of the Original Mind.

The human body perceives reality in terms of waking, dreaming and sleeping states of consciousness in which material, dream and primordial levels form the structure of the mind. The completion stage of meditation results in a union of the three bodies—material, subtle and super subtle, which is both the trikaya of Buddhist meditation theory and the Trinity of Christian Gnosticism. The Christian Trinity is also the description of the three bodies, known in Sanskrit as nirmanakaya, sambhogakaya and dharmakaya. In Latin alchemical terminology we have corpus (physical body), anima (soul), and spiritus (original spirit).

The true Philosopher's Stone of Western civilization is the deepest level of the unconscious mind and is represented as the Secret of the Golden Flower in Chinese alchemy and as the kundalini in Indian yoga. In Buddhism this primordial level of awareness is described as the dharmakaya truth or reality body, which must be united with the sambhogakaya (subtle body) for true Buddhahood to occur.

The concept of the three bodies and their union is the basis of non-theistic Asian inner science. These inner sciences are based upon thousands of years of thought- experimentation in which full-brain activation is sought using a variety of techniques that access the original energy of the body. Inner science includes internal alchemy, the Six Yogas of Naropa, meditation, breathing exercises and sexual yoga.

Until recently, it was not understood that the Spiritual Embryo of Taoist cultivation was the Truth body of Buddhism, the kundalini of yoga, and the hermetic androgyne of Western alchemy. The Tibetan description of the completion stage of meditation is the union of mother and son lights, with the mother light representing the dharmakaya body and the son light representing the sambhogakaya. In China, the union of mother and son lights is described originally as the marriage of the dragon and tiger. All these terms used are really trying to describe the same concepts—the dragon and tiger are the dharmakaya and sambhogakaya bodies, the causal and astral bodies, and the spirit and the soul. The process of uniting material, subtle and void levels of reality into a single whole is represented as the Tao, as well as the Western term The Great Work.

The Christian Gnostic description of enlightenment is based upon the union of body, soul, and spirit. The human body is composed of interdependent fields of matter, sound and light. The completion stage of authentic meditation is based on the unification of sound and light, which is the basis of Tantric Yogic theory. In many cases, the theory and methodology of subtle body activation has been lost in modern times.