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Your dream has come true, open the eyes!

I actually saw this in a dream recently. Unfortunately, it was only a dream... AWESOME explanation of "double emptiness" my friend!!! Thank you so much for this wonderful explanation and dialogue!!! *standing applause* So, basically there is no (inherent existence of) subject or object and both must be transcended.

lol, I am not sure about this but maybe this is how your prayer got answered. There's something along what you said in the Vimalakriti Sutra "Vimalakirti replied, "Manjusri, a bodhisattva shouldregard all livings beings as a wise man regards the reflection of the moon inwater or as magicians regard men created by magic. He should regard them asbeing like a face in a mirror; like the water of a mirage; like the sound of anecho; like a mass of clouds in the sky; like the previous moment of a ball offoam; like the appearance and disappearance of a bubble of water; like the coreof a plantain tree; like a flash of lightning; like the fifth great element;like the seventh sense-medium; like the appearance of matter in an immaterialrealm; like a sprout from a rotten seed; like a tortoise-hair coat; like thefun of games for one who wishes to die; like the egoistic views of astream-winner; like a third rebirth of a once-returner; like the descent of anonreturner into a womb; like the existence of desire, hatred, and folly in asaint; like thoughts of avarice, immorality, wickedness, and hostility in abodhisattva who has attained tolerance; like the instincts of passions in aTathagata; like the perception of color in one blind from birth; like theinhalation and exhalation of an ascetic absorbed in the meditation ofcessation; like the track of a bird in the sky; like the erection of a eunuch;like the pregnancy of a barren woman; like the unproduced passions of anemanated incarnation of the Tathagata; like dream-visions seen after waking;like the passions of one who is free of conceptualizations; like fire burningwithout fuel; like the reincarnation of one who has attained ultimateliberation." Robert Thurman's translation of Vimalakirti Sutra http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln260/Vimalakirti.htm

अथ योगानुशासनम् ॥१॥ atha yoga-anuśāsanam ||1|| Yoga in the here and now: an introduction to the study and practice of yoga ||1|| योगश्चित्तवृत्तिनिरोधः ॥२॥ yogaś-citta-vṛtti-nirodhaḥ ||2|| When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2|| तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥ tadā draṣṭuḥ svarūpe-'vasthānam ||3|| For finding our true self (drashtu) entails insight into our own nature. ||3|| वृत्ति सारूप्यमितरत्र ॥४॥ vṛtti sārūpyam-itaratra ||4|| Lacking that, misconceptions (vritti) skew our perceptions. ||4|| वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥ vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5|| There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5|| प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥ pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6|| insight, error, imaginings, deep sleep, and recollections. प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥ pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7|| Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7|| विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥ viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8|| Error arises from knowledge that is based on a false mental construct. ||8|| शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥ śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9|| Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9|| अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥ abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10|| Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10|| अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥ anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11|| Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11|| अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥ abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12|| The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12|| तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥ tatra sthitau yatno-'bhyāsaḥ ||13|| Assiduousness means resolutely adhering to one's practice of yoga. ||13|| स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥ sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14|| Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14|| दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥ dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15|| Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15|| तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥ tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16|| The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16|| वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥ vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17|| This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17|| विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥ virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ||18|| The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18|| भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥ bhava-pratyayo videha-prakṛti-layānam ||19|| Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19|| श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥ śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20|| And then there are some for whom trust, determination, memory and divination lay the groundwork for insight. ||20|| तीव्रसंवेगानामासन्नः ॥२१॥ tīvra-saṁvegānām-āsannaḥ ||21|| The goal is achieved through intensive practice. ||21|| मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥ mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22|| This practice can be light, moderate or intensive. ||22|| ईश्वरप्रणिधानाद्वा ॥२३॥ īśvara-praṇidhānād-vā ||23|| The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24|| क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24|| Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha), specific actions and consequences (karma), or recollections or desires. ||24|| तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥ tatra niratiśayaṁ sarvajña-bījam ||25|| Ishavara is unmatched and is the source of all knowledge. ||25|| स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥ sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26|| Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26|| तस्य वाचकः प्रणवः ॥२७॥ tasya vācakaḥ praṇavaḥ ||27|| OM is a symbol for ishvara. ||27|| तज्जपः तदर्थभावनम् ॥२८॥ taj-japaḥ tad-artha-bhāvanam ||28|| Repetition of OM (with this meaning) leads to contemplation. ||28|| ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥ tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29|| Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29|| व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥ vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ||30|| These obstacles (antaraya) (illness; inertia; doubt; neglect; sloth; desire; blindness; a lack of goals; irresoluteness) obscure that which is immutable in human beings (chitta). ||30|| दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥ duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31|| Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31|| तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥ tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32|| He who practices assiduously overcomes these obstacles. ||32|| मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥ maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ||33|| All that is mutable in human beings (chitta) is harmonized through the cultivation of love (maitri), helpfulness (karuna), conviviality (mudita) and imperturbability (upeksha) in situations that are happy, painful, successful or unfortunate. ||33|| प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥ pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34|| The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34|| विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥ viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35|| - Or by contemplating things and impressions, which promotes mental stability and consolidation ||35|| विशोका वा ज्योतिष्मती ॥३६॥ viśokā vā jyotiṣmatī ||36|| - Or by contemplating the inner light that is free of suffering. ||36|| वीतराग विषयम् वा चित्तम् ॥३७॥ vītarāga viṣayam vā cittam ||37|| - Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37|| स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥ svapna-nidrā jñāna-ālambanam vā ||38|| - Or through knowledge that is derived from a nocturnal dream. ||38|| यथाभिमतध्यानाद्वा ॥३९॥ yathā-abhimata-dhyānād-vā ||39|| - Or through contemplation (dhyana) of love. ||39|| परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥ paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40|| A person who attains this goal has mastery over everything, from the smallest atom to the entire universe. ||40|| क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥ kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||41|| Once the misconceptions (vritti) have been minimized, everything that is mutable in human beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. - One builds on and colors the other. This is enlightenment (samapatti). ||41|| तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥ tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42|| In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti. ||42|| स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥ smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43|| Once all previous impressions (smriti) have been purged and one's own nature is clearly perceptible, then only the object of contemplation emanates light. This is nirvitarka samapatti. ||43|| एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥ etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44|| If the object of concentration is of a subtle nature, these two described states are known as savichraara and nirvichara samapatti. ||44|| सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥ sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45|| An object can be subtle to the point of indefinability. ||46|| ता एव सबीजस्समाधिः ॥४६॥ tā eva sabījas-samādhiḥ ||46|| All of these states of consciousness are called sabija samadhi. ||46|| निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥ nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||47|| If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity. ||47|| ऋतंभरा तत्र प्रज्ञा ॥४८॥ ṛtaṁbharā tatra prajñā ||48|| - Then consciousness will be filled with truth. ||48|| श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥ śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49|| Consciousness is characterized by a special relationship to the object. This relationship exceeds the bounds of knowledge that is received and followed. ||49|| तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥ tajjas-saṁskāro-'nya-saṁskāra pratibandhī ||50|| This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50|| तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥ tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51|| Nirbiija samadhi is attained once even these impressions have become tranquil and when everything has become tranquil. ||51|| source: http://www.ashtangay...jali/chapter-1/)

The emptiness of self is not just about realizing no separation of subject and object. You can realize no separation, and yet you still cling to the notion of an inherent knowing. If for example, you think that there is a substance of knowing, like a mirror, which nevertheless is inseparable with its reflections, or can only be known through its reflections, and therefore is not separated... you see through the separation, but you still cling to an inherent substance of knowing. So the view of duality is gone, but the view of inherency is in tact. The view of inherency is only removed after realizing anatta and shunyata. The view of inherency is twofold: the view of inherent self, and the view of inherent object. When you realize anatta, you realize that 'in seeing just the seen, seeing is just the seen', you no longer see a mirror that is inseperable from its reflections. At this point it is no longer about the inseparability of subject and object: rather, there is no subject, the subject is empty. You realize: all along no mirror, reflections alone is, i.e. all alone no subject, manifestation alone is. The process itself rolls and knows, no knower is necessary or exists. At which point, you move from Thusness Stage 4 into Thusness Stage 5. But there is still the view of inherent objects - a subtle trace of grasping at phenomena as 'truly there'. This is removed through having right view and penetrating into dependent origination and emptiness. You can only be truly clear about dependent origination after you realize anatta - as the Buddha teach, I do not say 'I see' but 'with what condition does seeing arise?'. Anatta allows you to overcome the dualistic view, then with the right pointers, teachings and learnings, one enters into　ｔｈｅ non-dual, non-local　ｖｉｅｗｌｅｓｓ view of dependent originated activities and processes. At one point, all phenomena becomes realized as a shimmering mirage and display of D.O. - nothing truly there. Like a magic show, like an illusion, like a dream, yet vivid and clear.

An interpretation of what you percieve as a real tiger. Of course depending on what sort of dream it is. The mind can manifest myserious calculations that is the epiphany of infinty and chaos.

In a dream, is there a real tiger being reflected?

Not even a 'something' - just reflections, shimmering appearances, much like a dream but very vivid.

Following on from Xabir's post above ~ Longchenpa's commentary on 'Why Beings Wander in Samsara' - "If you think that it is incorrect that the wandering in samsara occurs from the Buddha-essence, the primordial state which does not exist as samsara, it is wrong. Even clear, unpolluted and unhindered water can become ice, hard as stone, because of the winter wind. Likewise, because of the arising of apprehended and apprehender, from the primordial state (divisions arise) delusory appearances appear in various forms as being solid. In the Dohakosa-nama-caryagiti it is said, 'By being blown and stirred by the wind, even soft water becomes hard like stone. Stirred by thoughts, the non-existent but delusory forms becomes very firm and solid'. In the Mind is present the state of ultimate body, which is primordially pure essence, called the ultimate universal ground of union, with the attributes of form bodies, Buddha-fields and wisdoms. But when one is distracted from the (ceaseless recognition of) Buddha-essence, those attributes (of Buddhahood) will be obscured because of the unenlightenment of seeing these attributes from the standpoint of apprehended and apprehender, thereby sowing the seeds of various delusory habits from beginningless time in the universal ground of habits. Thereafter, depending on the strength of various habits, beings will experience the happy and inferior realms, and so on. While beings are wandering in samsara as in a dream, they apprehend (the perceptions as) "I" and "self", become involved in the various poisons, and accumulate karma and more habits. They become deluded without substantial reasons and indulge in various types of attachment (perceiving them) as real, and they wander continuously in the round of delusory appearances, day and night, without end. But this continuity of wandering in samsara has no basis (as the grounds of habits and appearances are all empty, arising from mind, which is itself without solidity). So, although it seems that they are distracted from liberation (or from Buddha-essence), they are wandering with happiness and grief like in a dream." Longchenpa explains 'How Beings Wander in Samsara' - "Beings are wandering in samsara through the twelve links in the chain of interdependent causation. From the two unenlightments arise the formation (of one's life process) in samsara, and from this arise successive becoming, name and form, and so on. Then, after the completion of the body, starting from the stages of aquatic creative to birth, they experience contact, feeling, the six sense entrances, sickness, old age, and death, and this continues the cycle of wanderings." ******************************************** Explanation of the Two Unenlightenments - At the time of distraction into delusions, the aspect of one's not realizing the wisdom which dwells in oneself is called innate unenlightenment. The aspect of perceiving self-percepts as others is called imaginative unenlightenment. By not realizing that the delusions have arisen from the natural/primordial pure ground, and by clinging to the apprehended selfhood of the percepts as objects, beings are deluded by them as the external world and internal beings having individual bodies (created by) the maturation (of their karma) and habituations, and minds with the five poisons. The root of delusion is unenlightenment. In the Prajnaparamita-sancayagatha it is said, "All beings of lesser, middle, and excellent intellect arise from unenlightenment. Thus said the Buddha." Concerning apprehending duality, the condition of delusion, the Prajnaparamita-astasaharika says, "By apprehending "I" and "my", beings are wandering in samsara."

No. Here's something to consider: your illusion is not based on the desire for material things. Your illusion is that other people are being deprived and need someone else to fulfill their fantasies... This isn't a criticsm. I think we all suffer from this illusion on some level.. Bear with me You claimed that in your fantasy of infinite money that what bothered you was not being able to share your fantasy laptop with everyone. Why would giving to others your fantasy make you feel better about having what you want? What is the perceived gain you would get from being able to give everyone your laptop? Love? acceptance? The right to enjoy your fantasy? I wouldn't want your laptop. I have my own fantasy objects. I am sure there are many others that would not want your fantasy laptop either. So, if you were going around the world fulfilling your fantasy of sharing your dream laptop with everyone there would be alot of people who would not want it. There are many people who would not want or need anything from you at all... But the idea of sharing your fantasy goodies makes you feel better and gives you permission to enjoy them yourself. So, the illusion is in projecting your desires and perceived needs on other people. Another illusion is that you feel guilty when you get the material things you want. That somehow if you are given what you really want that simply by getting that item you are stealing from someone else. So, by giving everyone else your fantasy laptop, you are not really giving to them out of a selfless desire to give, but to give yourself permission to enjoy the laptop. Your desire to give is based in guilt, not true charity... The illusion is that by sharing your fantasy with others that you are helping them... But another way to look at it is that by you freely giving to others what you yourself want would be to deny others the privelige of getting it for themselves. The real illusion that I hear in your post is: that you believe that we are all being deprived of good things. Again, this isn't a criticism. I think we all share this illusion in some form or other. So, why not just work for your fantasy laptop and be the only person in the world with that amazing laptop? You are not depriving anyone else of attaining their own fantasies and you are not a bad person for being the only person in the world to have that really cool laptop. It is not "unspiritual" to enjoy your fantasies... Any feelings of discomfort that you have after you get your laptop would be excellent fodder to meditate about your percpeptions of yourself in comparison to others... It would be a great way to meditate about our boundaries and the how the universe treats us as individuals as well as a community... Something to consider...

Maybe the present moment is perfect as it is and things will change naturally and balance out naturally when we gain full acceptance in the moment, perhaps gaining acceptance in the moment will result in us dropping our non productive intentions and maybe it is our minds tendency to always try to improve on things and create better circumstances for it which creates the biggest barrier to this natural process unfolding. Some teachers I study stress the importance of observation and awareness without any interference in the process, while others say you need to sow the good seeds and use your intent to create more productive circumstances and start to dream a better dream for your life. I am still trying to work all of this out as you can probably tell, but a lot of my previous practice which tried to actively improve things often left me feeling like a fish caught in a net thrashing around trying to escape rather than accept where I am .

Do you remember when you were a small kid and you really wanted something. Just thinking about why you wanted it made you want it even more! Then when you got it, you were really dissapointed, felt ashamed for wanting it so much, regret whining for it, and realised that this void within you is still not filled. You are seeking friendship, not objects, but you're too stubborn to admit it. So you convince yourself that this object is not good and there must be something else you do want. If you do not convince yourself of this, other people do it for you! They say "why don't you want this anymore, you wanted it just a minute ago!" While I say to children "It doesn't matter, you never wanted this anyway" and I give them a hug. Thats all they want to hear... It seems that the desire for spiritual is the only real desire that can be fullfilled. Trough friendship and sharing. The toys don't mean shit when it is not shared and shit means everything when it is shared. Don't you guys feel the same way? I realized this during my excersize that I do often. I'm still filled with alot of irrational desires that I can't seem to get rid off. This is what I did: Today I imagined that I could magicly conjure money into my hands. Then I decided that I would quit all of my work/study efforts to make money, because I could magicly conjure it... So now I opened a website for laptops. I'm crazy about laptops. So I put together a laptop. My dream laptop would be 700 dollars or so... But while dwelling in my fantasy I had infinite money so I no longer looked at the figures or numbers of the price! At first... Slowly I selected the best things I could find, because I wanted the best parts for my laptop. So as I slowly selected more and more stuff, this laptop really got me excited and my desires were raging like maddogs. I even got smiles on my face by selecting the best of the best parts that I did not even knew existed. Pure technical stuff... It gets the nerd out of me. Then slowly as the price came to 10000 dollars the excersize ended, because I realized something shocking... I realized that even with infinite cash the price of materials still bothered me. So I meditated and tried to remember why it bothered me still a bit, I tried to recreate the experience. This is why I bothered me: I recalled that the price of this material bothered me, not because of my lack of money for it in that fantasy... It bothered me because other people could not enjoy the same thing, it bothered me because I could not share this object with others, it bothered me that other people would want my laptop if I bought it for my self... Conclusion? If I had infinite money, I would never stop buying the whole world this 10,000 dollar laptop untill everyone had one. Only then would I buy myself this laptop. Only then... I have to put my self last, else my heart wont be at peace.

Hi Tulku, Yes, it is true that deep meditation can be more nourishing than sleep. I find that I feel not only more fortified, but also my insights and clarity are increased. The replenishment has a cleansing quality across many levels of body and also a deepening of awareness. This state requires that you have already experienced a level of awakening and that in this awakening you are also able to consciously reside your spirit into other planes of state. Meaning you must have not only awakened but you must also understand the 'mechanics' of the subtle bodies so that it can garner the nourishment of spirit to deliver back to the corporal body. While sleeping and meditation both require physical bodies, the majority of the transmutations that occur are not actually on this plane (hence the various and also differing associations of 'mystery' in these conditions). It is in these 'other' states that one's corporal body is fed, thus the physical replenishment through spirit. To clarify, this is not necessarily a mystical state. It is not the same as intentional dream travels or astral projections. And ideally, it does not come from a purpose in discipline. It is effortless and inherent. If you have not been under guidance or if your practice has not reached a point where this comes naturally to you, then my suggestion would be to continue on your path and not concern yourself with these "advanced" methods. Because both sleep deprivation and certain forms of meditation can lead to insanity, not 'advancing' beyond where you are at in practice is important. And, for that matter, it is not possible to experience this level of quality in 'waking rest' from a state of desire, even if that desire is for enlightenment; in fact, it is rather a contraindication. A 'disciplined' lack of sleep, even in meditation, will simply become another practice, not a transcendence. A threshold must have first been crossed. The forms reveal themselves naturally as you open into being. Warm regards, Mila

You can get a book on Dream Yoga and practice. Tenzin Wangyal and Namkhai Norbu each wrote a book on the topic with instructions

Dream yoga is one way.

Maybe it was Dream Meditation? I would rather put that in PM rather than posting about it.

How do I work or study alot and still be able to increase my consciousness troughout the day? When I study for example it feels like I go on autopilot, automatic mode, low on awareness. I want to have extremely high consciousness no matter what my activities are and this activity of studying hard really puts my into a low awareness mode. My body just dissapears and I'm sucked into the study material. There is no other way I can study, I don't know how! I notice it in the quality of my dreams. During workless periods where I have no worries or stress on my mind I am very aware of my perceptions during the day. During sleep I often get lucid and get very vivid dreams with alot of interesting events. For example, hungry cats and wolfs rage and bite me really hard. I fear that I loose my hand, then I recognize its a dream and I change the reality by summoning some food and shelter for these beasts. The rain stops, the sun arises and trees and flowers blossom. The wolfs pull my pants and lead me up the beautifull hills to an ancient indian shaman as a reward for my kindness. This indian then talks about the oneness with nature, etc. While studying allot during the day I become really low on awareness. I have little time to meditate as usually spare time is spend on other ways of relaxing and also socializing. When I do meditate, the effects don't last long as soon as I go dwelling into the studying material again. Its like my spirit leaves my body when I don't focus on my body enough. As if it gets bored and just leaves and takes my awareness and consciousness with him. Then I dream vague crap about find a toothbrush and constantly dropping the insides of my pocket for 30 minutes in a row. It is madness, the cycle of insanity. So again, how can I study alot yet still remain more aware and have higher consciousness? I don't want my studies to also rob me of my dreaming time. I hate it when I'm just so asleep all day and night. Low on awareness and consciousness. My fakeness detector is just completely turned off that way. What can I do about this? Surely alot of hard working people in our society must have suffered from this lowered awareness from hard working?

Not giving them much importance doesn't mean its not there. If an alcoholic or drug addict doesn't bother about his habit, thinking "it shouldn't be a problem" (in fact that is exactly what all drug addicts think until their issue really gets out of hand), the habit can only grow until it tips over. Maybe a little kind of inference might help: if lets say we are able to remain unafflicted throughout waking and dream, even in the worse scenarios like nightmares, etc, then naturally I should have no problem with the bardo states. If there is any amount of attachment, or afflictions, in dreams, in sickness, in pain, or whatever, then naturally I can't overcome afflictions at the time of death. Because death, as my Taiwanese teacher (through experience) have said, is a much more painful process. It's all based on the scriptures. I have no experience of afterlife, sorry. Thats right. Yes he died four times this life. Four NDEs (he sees the white light and all that). He remained totally awake and unafflicted. He said death is a very painful process. But obviously, if he can do it, so can we.

The article on Ni Hua Ching is by Mark Johnson and is entitled 'Ni Hua-Chings Americanization of the Eternal Breath of Dao'. It can be found in the 'Journal of Daoist Studies - Vol 3' as YMWong stated. Mark Johnson has a more detailed account of his experience learning under Ni Hua Ching in his book: Life Is Divine Play: My Life and Training with Enlightened Masters According to this article, Ni Hua Ching was a doctor of TCM and martial arts teacher and he also taught daoism in Taiwan. Mark Johnson was initiated into Ni Hua Ching's daoist sect in Taiwan before returning to California to help set up Ni Hua Ching's new center there. Here's an excerpt: "His lineage was called the “Union of Dao and Man” (Daoren heyi 道 人合一) while his particular sect went by the name of the “Eternal Breath of Dao” (Da Dao hefeng tang 大道和風堂). It was an eclectic mix starting with his father, Ni You‑San, a well‑respected physician from southeast China who taught Master Ni most of his medical knowledge. Master Ni’s earliest ties with formal Daoism came from a temple near his hometown where he trained as a teenager. I once visited that temple outside Wenzhou (see Fig. 1). The abbot told me they had strong ties with the White Cloud Monastery in Beijing. Master Ni also claimed an unbroken succession through various later teachers to the medieval Highest Clarity masters Sima Chengzhen (647‑735) and Tao Hongjing (456‑536). He certainly knew innumerable styles of taiji quan, gongfu, and bagua zhang, and had unrivaled knowledge of acupuncture, herbal medicine, Chinese astrology, and the Yijing. He also believed in a strict daily regimen with high ethical standards. Our practice in Taiwan was punctuated by a slew of psychic phenomena. Master Ni would regularly intrude on our dreams and on several occasions was seen in several places at the same time. Once he killed a rat by just pointing his sword of exorcism at it. And once a turtle arrived in the mail, sent by a construction worker who had never heard of Master Ni but he sent the turtle because the turtle spirit told him to do so in a dream. Then there was the time when I fell asleep on the floor after editing for nine hours and had a vivid dream of Master Ni leading me to a high spiritual realm and putting me on trial. After many arguments back and forth, a decision was handed down that I could continue training with them. When I woke up, I saw Master Ni was standing over me. He said: “You were allowed to stay with us by the skin of your teeth.” With that, he turned, went into his room, and never mentioned that incident again. Having completed the basics of our training, we were finally ready for initiation in the spring of 1975. It was a very formal event. We started the ceremony at 2 a.m. since it was the most auspicious time astrologically. We brought flowers, food offerings, and spirit money to the altar, where we offered them with numerous prostrations. Then we entered the altar room on our knees with a letter of petition on our heads that evoked a host of deities. Master Ni touched each of us on top of the head and we walked around in an altered state for a few hours. After our initiation, we began a new regimen that involved daily exercises; the reading of incantations, and participation in a formal weekly ceremony. Soon thereafter, we returned to the U.S. to prepare a medical clinic and spiritual center for him. This resulted in Master Ni’s main center, the “Eternal Breath of Tao” in Malibu near Los Angeles."

@tulku If you eat,breathe,urinate,defecate then you (sorry to see that you have so much hard time to recognize and accept it) belong to the animal species.In case you have not fully realized it: you have an anus that is directly connected to your mouth by your digestive system. I can see no reason to despise your anus. You can of course take care of germs and bacteria but it is a whole different attitude than finding it disgusting. I don't advocate following animal behavior. I am just saying that there is a huge delusion is trying to be what you are not. You are free from what you know and have integrated not from what you are trying to run away from: your animal nature will follow you until your death as a human being so you can be better off knowing this aspect of your life. Sexual instinct is one of the most powerful energy in nature because it relates to Life itself. Unless you have specific qualifications, you may just fooling yourself with all this. It is leading some day or another to frustration and disillusion. I am no one to define what the monk is: Buddha did it better, but you can look in all traditions: it is quite the same and it is definitely not for everyone if you look honestly. At least the skeleton meditations were designed for specific people living in a specific context. If you have a TV, a DSL connexion, a fridge, a couch, live in a urban area chances are that you are not concerned by them and that you use them at your own risk. Your freedom and right to pour on this forum the mix of all what you think one should do in order to reach enlightenment is total. But if I were you, before doing that I would first take care on my own practice and first and foremost : find a real teacher not a youtube one, not a hallucinotary one. This only may take you some time. If you are really serious about your spiritual life and if you like meditating on skeleton, join the Forest tradition of the Theravada, if you don't and choose to go on with your current attitude, you are just dreaming a path you will never undertake. Posting on web forums like you do is so clearly a way to escape from real life challenges and real commitments to any spiritual life. If you can't bring spiritual life into your animal life, what will you have to enlighten? I know you won't hear me. I am no one but I have lived long enough to see people caught in their dream of realization.Leading a spiritual life requires full time practice and commitment. The more you talk the less you do, the more you are browsing the web, reading books etc.. the less you practice and confront the real demons of your life (tip: your anus or anyone's anus is really innocent here and so are the women you like so much in their skeleton dress). take care. edited for putting words in bold

The harder I try...the further away I get. I have never had a dream, never known what I wanted to BE, I try this and that for awhile...then lose interest and blow into some other cranny. I injured my rotater cuff and have been out of work for six weeks. Here are all the hot pursuits that I have thrown my energy into...I will be a novelist...but writing is really hard, think I'll just be a reader; I will be an artist...but painting is boring...I will get my business license and open a Reiki healing place...but no one is buying massages too much in this economy; I will go back to school and learn secretarial programs and get a job in a law office, I will be a housewife and a darn good one, I will be a Bhuddhist, I will be Wiccan, I will be a Taoist, I will do qi-gong...oops this falun gong thing smells of cult, I will travel to beautiful places with my family...boy that gets pricey; I will be a tarot card reader...but that is too much responsibility because someone might take my advice and what if it is wrong? Everything I get hot on turns to dust. Stop seeking...and it will come. How does one actually 'be' a Taoist...and if I knew would I really want to do it? I feel like giving up. Am I crazy?

Yes, and change is one of the three fundamental truths about all conditioned phenomena (along with dissatisfactoriness - due to change, and non-self). Buddhists call this the three characteristics of phenomena or the three dharma seals. You need to go beyond conceptual delusion in order to see these truths in action through mindful awareness. I don't exactly agree with you on 'everything is delusion' but would state rather, 'everything is like an illusion'. My personal understanding is in line with this: http://awakeningtoreality.blogspot.com/search/label/Acharya%20Mahayogi%20Shridhar%20Rana%20Rinpoche First of all, to the Buddha and Nagarjuna, Samsara is not an illusion but like an illusion. There is a quantum leap in the meaning of these two statements. Secondly, because it is only ‘like an illusion’ i.e. interdependently arisen like all illusions, it does not and cannot vanish, so Nirvana is not when Samsara vanishes like mist and the Brahma arises like the sun out of the mist but rather when seeing that the true nature of Samsara is itself Nirvana. So whereas Brahma and Samsara are two different entities, one real and the other unreal, one existing and the other non-existing, Samsara and Nirvana in Buddhism are one and not two. Nirvana is the nature of Samsara or in Nagarjuna’s words shunyata is the nature of Samsara. It is the realization of the nature of Samsara as empty which cuts at the very root of ignorance and results in knowledge not of another thing beyond Samsara but of the way Samsara itself actually exists (Skt. vastusthiti), knowledge of Tathata (as it-is-ness) the Yathabhuta (as it really is) of Samsara itself. It is this knowledge that liberates from wrong conceptual experience of Samsara to the unconditioned experience of Samsara itself. That is what is meant by the indivisibility of Samsara and Nirvana (Skt. Samsara nirvana abhinnata, Tib: Khor de yer me). The mind being Samsara in the context of DzogChen, Mahamudra and Anuttara Tantra. Samsara would be substituted by dualistic mind. The Hindu paradigm is world denying, affirming the Brahma. The Buddhist paradigm does not deny the world; it only rectifies our wrong vision (Skt. mithya drsti) of the world. It does not give a dream beyond or separate transcendence from Samsara. Because such a dream is part of the dynamics of ignorance, to present such a dream would be only to perpetuate ignorance.

I think I have heard about that before. Isn't there a way to make sure it really is? I Have always had pretty decent dream control, but never really messed with the higher-self thing. Mostly I use the lucid dreams for entertainment.

I had a dream last night. I had intentionally remembered to find my "Higher-Self" and ask about the merkabah. This is kinda funny, but when I remembered while I was in my dream, I was by a Burger King, and decideed I will just go in and ask to speak to my higher-self. So I go inside and go up to the counter like I'm going to order and simply ask to speak to my higher-self. Well, this is wierd, but a girl is pointed out to me, like she's the manager of the place. The person I had asked to speak to my higher-self stood errect like he was a subordinate or something, so that's why I figure she was the manager. Anyways I proceed to ask if I am ready to practice the Merkabah meditation. Then as far as I can remember I woke up. Just like that, no reply or response that I can remember. So my higher-self is a girl? I know this is a wierd dream, but I thought I would share with you guys, because it is kinda funny at the same time. Maybe I will try it again tonight. Peace and Love.

Hi, sloppy zhang I agree with you that just meditation practice in dreams produce no result, but rather that dreaming conscious is a side effect of your daily practice. I'm glad that you mentioned it. If anyone recommends any practices, like consciousness meditation, or whatever increasea your consciousness troughout the day, I'm open to look in to them. That was an interesting thing you mentioned. That your dreams are filled by your mind. It feels like you're in between the two realms of consciousness. Its also impoetant to me that I reach further into the 4th dimension, strengthen my connection to this dream world. See it with more clarity and with less interventions from my mind. I found that clearing my thoughts does this great. You dream, become conscious, you remember to clear your thoughts, the dream fades away, you're in your bed, you try to have an out of body experience by moving out of your body, with a clear thought and upmost conscious and aware mind. This produces best results for me. But I just want more advice from someone who is able to have more results then me, so maybe they can share what worked best for them. Thanks for the words