The states of dreaming and deep sleep are means to achieve unification between the knower and the known.

Italian version

The Vijñanabhairava

Shiva statue – Walters Art Museum, Baltimore, USA

The Vijñanabhairava (The Knowledge of the Tremendous) is a text rooted in India’s Kashmir Shaivism. The text takes the form of a dialogue between Bhairava and his power, or divine Śakti. These dialogues demonstrate a direct realisation method that relies on a meditation process like those found in other traditions such as Chinese Ch’an, Japanese Zen, and Tibetan Ati Yoga. The one hundred and twelve stanzas of the text propose a teaching that seeks to achieve knowledge without duality, which is Śiva himself. Additionally, two stanzas within the text explore the dream state and methods for attaining knowledge through it:

  • XXXII, 55: “Who meditates the power of life-force (prāṇa-śakti), first large and then subtle, in the dvadaśanta, and then, by entering mentally into it, meditates it in the heart, will acquire the freedom to control their dream”.

Comment: The last chakra, known as the dvadaśanta, is located externally on the top of the head. The verse implies that achieving the ability to retain consciousness in the exhalation phase of breath in the final chakra and then inhaling it into the heart chakra results in obtaining the freedom of the dream state. In other words, consciousness remains present even during the dream phase. The ordinary conditions of an individual are waking, dreaming, and deep sleep. The fourth and trans-fourth states are those that unify the standard states and the state that is Śiva himself, respectively. This verse assumes prior knowledge of the practice of holding the breath (kumbhaka) and visualising the subtle channels that carry the energy of the breath.

  • LII, 75: “When one is about to fall asleep, and all the external objects (though present) have faded out of sight, then the Supreme Goddess will reveal Herself”.

Comment: : In the transitional phase between wakefulness and slumber, consciousness transcends its sensory confines and can express itself unhindered. The Supreme Goddess (Parā Devī), the embodiment of the creative principle, is the power of Śiva and inseparable from Him. During the intermediate phase between wakefulness and slumber and between two thoughts, a non-dual and non-discursive state emerges, where the knower and knowledge attain a state of unity.

The cycle of day and night – The path of Ati Yoga

Tibetan letter A

The Cycle of Day and Night is a work authored by Namkhai Norbu, a distinguished master of the rdzogs-chen Tibetan tradition, or the Great Perfection. The rdzogs-chen tradition represents the last and highest of the nine vehicles of the Tibetan Buddhist tradition, also known as Ati Yoga or Primordial Yoga. At its core, the practice aims to reveal a pre-existing state of integration between the subject and object. On the object level, the phenomenal existence is understood in its fundamental state of emptiness [1], where all phenomena manifest to consciousness in a non-conceptual manner. On the subject level, thoughts, emotions, and passions, along with their imprints, are integrated into the state of the mind, which is pure presence. As there is no duality in the primordial reality, the energy of the original condition manifests itself through existence. Both objective and subjective experiences are entirely purified of all conditioning power towards consciousness, paving the way to self-liberation. While falling asleep in the presence of this state, deep sleep and the dream phase become an opportunity for realisation and anticipation of the end-of-life moment.

The Cycle of Day and Night can be divided into two distinct sections. The initial part outlines the methods to integrate both the subject and the object, while the latter part, known as the night method, encompasses the practices to be followed in the evening and morning:

  • In the evening, it is necessary to relax the sensory functions to a neutral state.

Comment: Before falling asleep, it is necessary to relax all sensory functions. This entails disengaging the mind from reasoning and remembering and maintaining a state of attentive meditation.

  • Meditative attention must be integrated with sleep. As one approaches the state of sleep, you visualise a white letter “A” located at the centre of the forehead or a small, pea-sized dot composed of five bright colours. Focusing on this visualisation helps direct the mind towards relaxation and facilitate sleep onset [2].
  • One may fall asleep In a state of unconditioned thought, attentively relaxing the senses and the functions of the mind. In such a state, pure awareness takes the form of the absolute condition, conceptless and referred to as the “natural light”.
  • Observing the immediate presence is another effective way of practising mindfulness. During this exercise, there is no need to focus on the state of rest or movement; instead, one should simply observe the clarity of the present moment and, so, fall asleep.
  • When sleep follows, it becomes a secondary cause of clarity. Pure awareness is entirely immersed in reality during this state. As long as it lasts in deep sleep, uncontaminated consciousness dwells exclusively in the absolute condition.

Comment: Two methods can be adopted to harmonise meditation and sleep based on individual abilities. The first method involves concentrating on the bright white letter A at the forehead’s centre. This visualisation facilitates subtle energy control  (prāṇa) and is ideal for individuals who do not suffer from insomnia. The second method involves visualising a small point of five bright colours. This method is more suitable for those who have difficulty falling asleep and effectively controls the functions of the body’s elements, namely earth, water, fire, air, and ether. Both methods serve as support for attention and relaxation, allowing us to fall asleep without being influenced by thoughts. It is important to note that we should not try to block our thoughts; instead, we should let them flow. With proper practice, we can achieve a state of consciousness known as “natural light” (tib. Rang bzhin’ od gsal), characterised by pure awareness integrated with the absolute condition.

The text presents an alternative method for individuals who encounter difficulties with traditional techniques. Usually, we have thoughts before going to sleep. By being present and aware of our thoughts, we can detach ourselves from the conditioning they often impose. It is not necessary to actively engage in thought. Instead, we can focus on our senses, remaining present in the moment and maintaining a clear awareness, even as we experience different stimuli. This state of being does not require identification with any particular thought or sensation. By remaining present, we can then fall asleep. It is important to avoid forcing our attention, as this often makes it difficult to fall asleep. Our concerns and worries are merely thoughts; we can detach ourselves from them by being mindful of their origin. By being present to ourselves when a thought arises, we can effectively neutralise its ability to condition us.

This process of attaining deep sleep facilitates a state of absolute clarity. During this phase, the sensory and cognitive functions integrated with pure awareness are dissolved in the emptiness that forms the essential foundation of existence (San. Dharmadhātu, Tib. Chos dbyings). Despite this dissolution, the objects of sensory perception remain present, albeit only as a subject of contemplation in their absolute state (San. dharmatā).

  • In the state of pure awareness, there is a complete detachment from the underlying conditions of the body, the phenomenal world, and the mind. As a result, thoughts do not arise and remain in an absolute state. This state of being signifies a reintegration with natural light, which is the ultimate measure of such reintegration.

Comment: During deep sleep, our senses do not function as they do during waking. Internally, they have disappeared, allowing pure awareness to exist without being conditioned by the body, daytime experience or the mind’s limitations and habits. As thoughts do not arise until one begins to dream, pure awareness remains in an absolute condition. This creates an opportunity to practice “natural light,” also called “clear light.” This state also enables conscious dreaming in the next stage.

The integration of pure awareness with sleep indicates an individual’s ability to experience death in a similar state. Sleep and death are analogous, with the condition of “natural light” recurring during the “intermediate period of the absolute condition” (Tib. chos nyid bar do) at the moment of death. The subsequent phase of the dream is equivalent to the “intermediate period of existence” (Tib. srid pa’i bar do) that occurs when one passes on. Heightened awareness allows for the release from the illusion of transmigration as the body no longer conditions the mind. Consequently, one can comprehend more quickly than during life.

  • During deep sleep, the mind is devoid of thoughts, and pure awareness remains in a state of absolute immersion with the Mother.

Comment: During dreamless sleep, the contemplative mind remains free from thoughts, while pure awareness merges with the Mother of reality – the absolute condition of sensory objects.

  • Upon recognition, a dream can become a potent tool to manifest the pure dimension and wisdom of an Enlightened One, thereby freeing one from illusions.

Comment: The dreaming phase is the active stage that follows the purely contemplative phase of natural light. By being able to fall asleep in pure awareness, one can experience lucid dreams. During sleep, when one becomes aware, they are free to guide their vision and, consequently, understand its illusory nature. The recognition of dreams makes the dream experience a moment in which the wisdom and pure dimension of an enlightened being manifests. Understanding the true nature of dreaming can also positively impact waking awareness.

  • The extent of one’s familiarity with this practice can be gauged by the ability to recognise a dream state during sleep and to remain in a state of equanimity free from the influence of conditioned desire that oscillates between pleasure and pain. At this juncture, wisdom arises, and all phenomena appear favourable. The continuity of the illusion is interrupted, and everything remains in the absolute condition.

Comment: The dream state can be a benchmark for measuring one’s familiarity with the practice. During sleep, the dream is lucid, and an individual exists in a state of pure awareness that is unaffected by pleasure or pain. Through dreaming, one can attain wisdom that enables them to perceive all phenomena positively and realize their innate nature. When the continuity of the dream illusion is broken, everything exists in an absolute condition.

A practitioner who is able to maintain such a pure state of awareness day and night can realise their true self in the space between two breaths, at any moment in life, or even at the end of life when the breath ceases.

The six Yogas of Naropa

Mahasiddha Naropa

The six yogas of Naropa are part of the so-called “completion (or refinement) phase” of the practices followed by the bKa’-brgyud-pa Tibetan school. They consist of yogas:

  1. Of psycho-physical heat (gTum-mo)
  2. Of the illusory body (sGyu-lus)
  3. Of the dream state (mi-lam bar-do)
  4. Of the Clear Light (‘od-gsal)
  5. Of the intermediate state (bar-do)
  6. Of the transfer of the conscious principle (‘pho-ba)

In the “dream state yoga” practice explained herein, the disciple initially develops the awareness of dreaming. The practitioner gains control over the dream by recognising that the circumstances in which one finds oneself are purely dreamlike, meaning that what appears is a product of one’s mental state. This control allows for producing apparitions of various kinds, transforming elements within the dream, and other such activities. Because the phenomena derived from the mind in this manner are unreal and empty, the practitioner begins to comprehend that the dream world and the waking world are one and the same. The practitioner perceives these two levels of consciousness as mental constructions devoid of existence or substance. This form of yoga extends the control of the dream state beyond the moment of awakening, thereby purifying the relationship with the world by inducing weakness in the transitory personality. This practice integrates “illusory body yoga,” which seeks to recognise the illusory nature of one’s body and all external objects. While some of the methods described below are intended for advanced practitioners who have received specific initiations and instructions, certain passages are also helpful for Western practitioners.

There are two methods to recognise the dream:

  1. According to the sutras [3], the first consists of:
    1. Firm determination (during the day) that you want to be aware of the next night’s dream.
    2. The belief that even awake experiences are insubstantial, like dream experiences.
    3. Breathing purification of nadi and air retaining below the navel [4].
    4. Visualisation over the head of your yi-dam [5].
    5. Meditation on the red-letter AH [6] within the central channel in the throat chakra.
  2. According to the tantras [7], the second consists of observing the dream and recognising it as such. To do this:
    1. The practitioner engages in a set of visualisations and breathing exercises to stimulate the “enjoyment chakra” located in the throat.
    2. At bedtime, the practitioner goes to sleep by squeezing the arteries in the throat and plugging the nostrils, causing saliva to accumulate in the throat.
    3. Before falling asleep, the practitioner engages in a series of breathing exercises and visualisations. If these practices are challenging, an alternative method involves visualising a white dot, known as thig-le in Tibetan or bindu in Sanskrit, situated between the eyebrows while performing the “vase breathing” technique seven times before falling asleep [8]. Alternatively, one may contemplate a black thig-le in the “secret place” (the sexual organ) and perform the vase breathing technique 21 times prior to falling asleep. One must maintain a regular and balanced lifestyle, free from worldly worries, while also adhering to a well-balanced diet.
    4. The aforementioned visualisation technique involves manipulating prana – the life force – directing it towards the central channel gradually until four stages of emptiness are attained. Subsequently, the practitioner patiently awaits the emergence of the dream while remaining focused on prolonging its duration. During this phase, the goal is to perceive the apparition as an integral component of the dream, thus attaining a deeper level of clarity.
  3. In the context of dreams, practitioners need to confront and overcome any fear that may arise. Even in the case of a terrifying dream, it is crucial to recognise that it is a mere creation of the mind and, therefore, poses no actual harm.
  4. The yogi then transforms the dream’s content, altering his own body or the dreamed object into another thing (for example, an animal in a house), multiplying one thing into many equal ones or reducing many things to one. It is thus understood that the forms and multiple contents of the dream are mere games of the mind devoid of concreteness like mirages and that the nature of all things perceived in the waking state is equally non-real. When practising such techniques, the yogi visualises himself as his yi-dam moving towards some samsaric paradise [9]. Then, the yogi practices the journey to the “Pure Land” of some Buddha [10], paying homage and listening to his teaching. To this end, when the yogi is about to fall asleep, he visualises a red thig-le in the throat chakra with the belief that he will see that Pure Land.
  5. Understanding that the dream’s apparitional character is of the mind’s nature, the yogi realises that both are devoid of their entity. He then visualises the forms and bodies as they are seen in the dream state as if they were deities’ appearances. They are assimilated into the mind by keeping the mind free of thoughts. Eventually, the yogi understands that the waking state’s content and the dream state are illusory phenomena that do not exist in themselves.

Therefore, we can say that the “yoga of the dream state” uses the dream experience to understand how the mind deceives itself during the waking state, believing in the reality of an ego and its projections. Thus, starting from the awareness of the dream within the dream itself, one can transcend the physical limitations imposed by the waking state, becoming capable of flying in space, walking on water, transforming one’s body, etc.

In the “Yoga of Clear Light“, the state of deep sleep, typically not remembered while we wake up, transforms from a moment of absence of personal consciousness to a moment of opening and clarity. The yogi, having a profound understanding of the nature of the mind, experiences the union of the fundamental nature of the mind and emptiness during deep sleep, a state called “clear fundamental light” (gzi’i’ od-gsal). This transformation allows the individual to reconnect with the true nature that characterises human experience. The practice of this reconnection during life can be decisive during the bar-do phase, which is similar to deep sleep [11]. Having achieved stability in the natural state of clear light, the dying person does not lose consciousness because it exists beyond the personal consciousness linked to the body. As such, they can be free.

The “Clear Light” represents the experience of consciousness emptied of the subject-object polarity. In other words, it symbolises the unconditioned mind, unmodified by the thought process, transcending illusory phenomena. This light emerges when the prana, or breath, dissolves itself in the central channel at the height of the heart chakra: it is similar to the vision of an autumn sky at dawn, clear and empty. At that moment, the subtler mind and the subtler breath residing in the heart chakra, which is usually inactive, awaken. When functioning, this mental state perceives everything as an unlimited, clear and empty space.

The Clear Light distinguishes in:

  1. Of the Base, primordial or fundamental, called clear light “Mother”, the condition of thought in its state free from any dualistic and conceptual conditioning; it is the original condition of the individual.
  2. Of the Path, known as clear light “Daughter”. The experience of the natural condition is not obtained spontaneously but thanks to the power of meditation, causing the breath to dissolve in the central channel. The clear light “Daughter” is the means to recognise the clear light “Mother”.
  3. Of the Result, known as the union of clear light “Mother and Daughter”, which consists in seeing the identity of the clear light “Daughter” – experienced through meditation – and the clear light “Mother” – the non-dual nature of the mind.

This yoga serves to identify the clarity and brightness of the mind while in a state of slumber. This technique involves maintaining a conscious presence while devoid of discursive thought from the moment one loses sensory consciousness until the beginning of the dream activity. The practitioner trains themselves to achieve a clear presence during sleep, particularly in its initial phase, through the use of a series of visualisations of the mantric syllables, the vase breathing, and a position known as the lying lion (on the right side, the right hand under the head and the legs slightly bent).

While slipping into sleep, the practitioner remains conscious and brings the breath into the central channel, where the signs of the mirage, smoke, fireflies, and the light of the butter lamp emerge[12]. This is followed by the appearance of the white, red, and black apparitions, and ultimately, similar to a cloudless sky, the clear light “Mother” arises, devoid of all distinctive thoughts. The yogi gains the vision of the clear light union of “Mother and Daughter” by recognising this light.

This yoga practice aims to enable the practitioner to attain the perfect state of Buddha at the moment of death. If the Clear Light was recognised during one’s lifetime, the practitioner will be able to recognise it again at the time of death. This will lead to integration into the clear light “Mother” and the attainment of a luminous state of meditation at the moment of death. This will ultimately result in abandoning the cycle of reincarnation instead of being drawn into the bar-do.

Sol Invictus

Coin dedicated to Sol Invictus, 3rd cent. AD, British Museum – © Marie-Lan Nguyen / Wikimedia Commons

Within the Western Hermetic tradition, the practices of dreaming and sleeping serve as a means of transporting consciousness from the cerebral seat – a lunar, female, and passive aspect – to the very core of the heart. In this context, the heart is not solely considered a physical organ but rather the centre of one’s being.

The practice can be divided into two distinct phases, the first before falling asleep and the second during awakening. It is generally considered helpful to cultivate the perception that waking is not the pinnacle of conscious awareness but rather a state of torpor, stupor, and unreality [13]. Conversely, sleep is seen as a bearer of inner silence, which can facilitate the awakening of the Sun of Reality. However, without dedicated practice, sleep can become synonymous with unconsciousness.

Having all this in mind in the evening, before falling asleep, clear your mind of all concerns and distractions. Visualise yourself standing at the base of a mountain as the sun rises. As you ascend the mountain, the sky brightens with the first light of day. The ascent continues with the rising sun until the summit is reached at midday. This visualisation culminates in a sense of oneness with the sun, as if to say, “I am the Light.” In the morning, resume your visualisation, seeing yourself descending from the mountaintop as the sun sets until you reach the plain. Here, you are immersed in darkness, yet the light within your heart remains. Allow the memory of your dream and deep sleep to arise naturally and without disturbance. A light musk or rose scent may aid in the process. The main objective of this practice is to gain access to the light threshold of consciousness, which often occurs during sleep when normal thought processes are interrupted.

Bibliography

  • Raniero Gnoli (edited by) – Vijñanabhairava – Milan 1989.
  • Jaideva Singh (edited by) – Vijñanabhairava or Divine Consciousness – Delhi 1979.
  • Glenn H. Mullin (edited by) – The Six Yogas of Naropa commented by Tsongkhapa – Ithaca NY 2005.
  • Namkhay Norbu – Il Ciclo del Giorno e della Notte (The Cycle of Day and Night) – Arcidosso 1984.
  • AA. VV. – Introduzione alla Magia (Introduction to Magic) – Rome 1978.