Summary of Tenzin Wangyal's The Tibetan Yogas of Dream and Sleep

By IRB Media

Please note: This is a companion version & not the original book.

Book Preview:

#1 The first step in dream practice is to recognize the great potential that dream has for the spiritual journey. Dreaming is thought to be unreal, but there is nothing more real than dream.

#2 Ignorance is the basis of samsara, and the defining characteristic of ordinary beings. It is the ignorance of our true nature and the true nature of the world, and it results in entanglement with the delusions of the dualistic mind.

#3 We become attached to even the smallest things, from a particular brand of soap to our hair being cut in a certain fashion. We develop religions, political systems, philosophies, and sciences. But no one is born with the belief that these things are wrong.

#4 The root of our discontent is our innate ignorance and the desire for things to be other than they are. We believe that if we could change our circumstances, we would be happy. But the situation in which we find ourselves is only the secondary cause of our suffering.

• Language: English
• Publisher: IRB Media
• Release date: Apr 7, 2022
• ISBN: 9781669380658

IRB Media

With IRB books, you can get the key takeaways and analysis of a book in 15 minutes. We read every chapter, identify the key takeaways and analyze them for your convenience.

Book preview

Insights on Tenzin Wangyal's The Tibetan Yogas of Dream and Sleep

Contents

Insights from Chapter 1

Insights from Chapter 2

Insights from Chapter 3

Insights from Chapter 4

Insights from Chapter 5

Insights from Chapter 6

Insights from Chapter 1

#1

The first step in dream practice is to recognize the great potential that dream has for the spiritual journey. Dreaming is thought to be unreal, but there is nothing more real than dream.

#2

ignorance is the basis of samsara, and the defining characteristic of ordinary beings. It is the ignorance of our true nature and the true nature of the world, and it results in entanglement with the delusions of the dualistic mind.

#3

We become attached to even the smallest things, from a particular brand of soap to our hair being cut in a certain fashion. We develop religions, political systems, philosophies, and sciences. But no one is born with the belief that these things are wrong.

#4

The root of our discontent is our innate ignorance and the desire for things to be other than they are. We believe that if we could change our circumstances, we would be happy. But the situation in which we find ourselves is only the secondary cause of our suffering.

#5

The sequence of experiences shown above demonstrates the effects of karmic traces. When the man was young, he reacted to the fighting in his home with fear, anger, and hurt. He felt aversion toward the fighting, a normal response, and this aversion left a trace in his mind.

#6

If we react to a situation with negative emotion, the trace left in the mind will eventually ripen and influence a situation in life negatively. If we suppress emotion, there is still a negative trace.

#7

We can retrain our minds to use all experience, even the most private and fleeting daydreams, to support our spiritual practice. We can do this by first stopping and thinking about the karmic tendency behind our negative emotions, and then choosing to produce the antidote to those emotions: compassion.

#8

The best response to negative emotion is to allow it to self-liberate by remaining in non-dual