5
IN THAT VERY BODY, 
WITHIN THAT VERY DREAM: 
SOTERIOLOGICAL DREAMING 
TECHNIQUE IN THE 
TRADITION OF BUDDHIST 
YOGIS
Nina Petek
Exploring the dreamscapes of Buddhism: a brief introduction 
The birth of Buddhism out of a dream 
In Buddhism, dreams play an essential role as they symbolize pil-
lars of dynamic continuity within the entire tradition and its spiritual 
framework, simultaneously crafting an alternative history of Buddhism, 
running parallel to the official recorded facts found in history books. 
More precisely, the documented history of Buddhism actually finds its 
origin in dreams. Dreams could thus be defined as a catalyst for the 
tradition. Siddhārtha Gautama Buddha, the founder of Buddhism, was 
“conceived” in the dream of his mother, Queen Māyā, and his immedi-
ate family members also experienced prophetic dreams that foreshad-
owed significant turning points in his life, from birth to nirvāṇa. In 
these dreams, the fulfilment of what had been foretold in his mother’s 
dream gradually unfolded. Thus, numerous dreams in Buddha’s life 
https://doi.org/10.35469/poligrafi.2023.403 Poligrafi, no. 109/110, vol. 28, 2023, pp. 5 –57
*
  The paper is a result of the work undertaken within the research programme “Philosophi-
cal Investigations” (P6-0252), and the research project “Buddhism in the Himalayan Deserts: 
the Tradition of Yogis and Yoginis in Ladakh” (J6-50211), both financed by ARiS, the Slove-
nian Research and Innovation Agency.

POLIGRAFI
6
served as an integral link in his quest for and attainment of the highest 
philosophical insights. 
In early Theravāda Buddhism, prophetic dreams held a position of 
unquestionable authenticity and reality, as they were seen as reflections 
of inevitable future events, whether near or distant. This tradition of 
prophetic dreams has persisted throughout the history of Buddhism, 
revealing a universal pattern with unique expressions adapted to various 
cultural environments. For instance, in Tibet, this pattern continued 
to shape the life stories of Buddhist masters, from their conception to 
nirvāṇa.
1
 Dream visions, initially confirmed for relevance by brāhmaṇa 
priests and later by Buddhist monks through skilled dream interpre-
1
  Prophetic dreams have played a significant role in legitimizing religious authorities and have 
consequently exerted a profound influence on broader society, culture, and spiritual tradition. 
Figure 1: The Dream of Queen Maya (the Buddha’s Conception); Pakistan (ancient 
region of Gandhara), c. 2nd century (The Metropolitan Museum of Art, New York; 
public domain)

IN THAT VERY BODY, WITHIN THAT VERY DREAM
7
tation, were considered as glimpses into the future. This definition of 
dream visions aligns with the term itself, which has evolved in Buddhism 
to become a general term for dreaming. In both Buddhist and Hindu 
texts, the term svapna, derived from the Sanskrit verb root svap- mean-
ing “to sleep”, was conjoined with the noun darśana, originating from 
the verb root dṛś- meaning “to see”, “to look at”, “to observe”. This com-
bination resulted in the phrase “to see a dream”, which came to signify 
the concept of dreaming.
2
In Theravāda Buddhism, the majority of dreams, excluding pro-
phetic dreams, were regarded as an illusory amalgamation of remnants 
of the day, i.e. impressions and images from waking life, past mental 
content, karma and one’s character. This distorted composition creates 
a false representation of the self and the world, entangling individu-
als in ignorance and leading to suffering. For this reason, monks have 
diligently pursued meditation techniques to attain a state of conscious-
ness in which all mental content, including dreams, becomes absent. 
During the early Buddhist period, Theravāda nuns unveiled entirely 
new perspectives on dreams, capturing the impermanent nature of the 
phenomenal world through their poetic expressions. Their verses, com-
piled in the collection known as Therīgāthā, eloquently drew parallels 
between the transience of all aspects of reality and the ephemeral na-
ture of dreams. New formulations, such as supinanteva (Pal.
3
 “as in a 
dream”) and supinopamā (Pal. “as a dream”), which are also commonly 
found in later Mahāyāna Buddhist texts, became integral components 
of the Buddhist dream vocabulary. The role of dreams was thus reas-
sessed, particularly in the context of the Mahāyāna doctrine of empti-
ness (Skrt. śūnyatā), emphasizing the ontological sameness of all living 
beings, devoid of immutable essences, and thereby sharing an identi-
2
  This formulation is already found in the Pali texts (Pal. supina passati), e.g. in the Mil-
indapañha (“Seventy-fifth Question – Dream” (4.75.33-37)). In the Vedic context, the phrase 
“seeing dreams” denoted the perspective of regarding dreams as occurrences external to the 
dreamer. Dreams were interpreted as the outcomes of external forces, be they gods, demons or 
spirits, over which the dreamer possessed no influence, rendering them mere passive observers 
(refer to Kelly Bulkeley, Dreaming in the World’s Religions (New York, London: New York Uni-
versity Press, 2008), 24–25, 36, for instance).
3
  Throughout the text, abbreviations are used to indicate the language in which particular 
term appears, namely in Tibetan (Tib.), Sanskrit (Skrt.) and Pali (Pal.).  

POLIGRAFI
8
cal nature of transience. In a manner similar to the Theravāda nuns’ 
approach, the impermanent nature of all phenomena was depicted 
through diverse metaphors, including dreams, described as svapnopama 
(Skrt. “resembling a dream” or “dream-like”). In the realm of ordinary 
experience, the world was deemed an illusion (Skrt. māyā), and dreams 
served as a convenient metaphor to depict the nature of the world and 
our distorted perceptions of it. As a result, dreams found their place in 
the Mahāyāna philosophical “experiment” with illusion.
4
 Creation, de-
picted as a magical illusion, akin to a dream (Skrt. svapnamāyopamā),
5
 
emerged as a novel approach to describe the world within the Mahāyāna 
tradition. In this context, dreams transcended their role as mere meta-
phors and took on multifaceted significance. They became an indicator 
of the dreamer’s spiritual progress, a realm of revelation for profound 
teachings and a meeting ground for various sages. The phrase “to see 
a dream” gained new dimensions, as sages met one another in dreams, 
received and assimilated essential teachings, and brought them back to 
the waking state, illuminating those entangled in ignorance. Dreams 
became integral components of the life narratives of the awakened in-
dividuals, imparting insights that, when transposed into the realm of 
wakefulness, enrich the comprehension of its diverse dimensions. 
Waking up a dream 
In this manner, Mahāyāna Buddhism departs from the realm of 
wakefulness, with its conventional and rigid perspectives, and turns to-
wards dreams for insights. Through the mindful exploration of their 
4
  Skrt. māyopama. Vajrayāna Buddhism showcases numerous instances of illusions within its 
texts, encompassing phenomena such as magic (Tib. sgyu ma), dreams (Tib. rmi lam), a mirage 
(Tib. smig rgyu), a reflection in a mirror (Tib. gzugs brnyan), lightning (Tib. glog), an echo (Tib. 
brag cha), a rainbow (Tib. ‘ja ‘tshon), the moon in the water (Tib. chu zla), a city of gandharvas 
(Tib. dri za’i grong khyer), water bubbles (Tib. chu bur can), visual distortions (Tib. mig yor), 
clouds (Tib. sprin), miraculous apparitions (Tib. sprul pa), etc. See also the discussion on the 
twelve illusions in Buddhism: Jan Westerhoff, Twelve Examples of Illusion (Oxford, New York: 
Oxford University Press, 2010).
5
  See, for example, Aṣṭasāhasrikāprajñāpāramitāsūtra, Parashuram Lakshman Vaidya, ed., 
Aṣṭasāhasrikā Prajñāpāramitā (Darbhanga: The Mithila Institute of Post-Graduate Studies and 
Reaserach in Sanskrit Learning, 1960), Chapter II. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
9
content, dreams can serve as a path to spiritual progress. This progres-
sion reaches its zenith in the Tibetan branch of Buddhism, Vajrayāna, 
where dreams assume a central role as a fundamental soteriological 
technique guiding practitioners toward nirvāṇa. This perspective tran-
scends the Theravāda view of dreams as distorted mental fragments 
that ensnare individuals in ignorance, perpetuating their involvement 
in saṃsāra, the cycle of birth and death. Especially within the tradi-
tion of Vajrayāna Buddhism’s eremitic school, the practice of engaging 
with dreams is referred to as dream yoga. This technique can be seen 
as a form of dream meditation where the dreamer maintains awareness 
throughout the dream experience, enabling them to discern all dream 
images as constructs of the conscious mind. Thus, within Vajrayāna 
Buddhism, the dream metaphor of Mahāyāna Buddhism is transmut-
ed into a distinctive practical methodology that enables individuals to 
directly encounter its significance. Simultaneously, the Sanskrit term 
svapnadarśana, signifying “to see a dream”, assumes further layers of 
meaning. In the Hindu tradition, the term swiftly transcends the realm 
of nightly demon spectacles and ventures into the domain of philoso-
phy. In fact, the term darśana has come to designate six distinct Hindu 
schools of philosophy, encompassing the notions of philosophical in-
sight, the pursuit of truth and the discernment of the genuine nature 
of reality. The roots of this definition trace back to the revelation of the 
Vedas, sacred texts of the Hindu tradition unveiled to humanity by ṛṣis, 
visionary seers who engaged in darśana – the apprehension of timeless 
philosophical truths. However, this understanding does not stem from 
a linear thought process; rather, it emerges from a loftier wisdom that 
transcends the conceptual realm. This wisdom is characterized by intui-
tive insight and non-contemplative experience. In this context, darśana 
also elucidates the nature of the dream meditation practiced by Tibetan 
masters. By experiencing the visions within a dream, individuals gain 
profound insights into the essence of dream phenomena. They then 
seamlessly transpose these insights into their waking experiences. Just 
as dream images perpetually shift and evolve, so do all other aspects of 
reality. However, in the state of ordinary, unaware waking conscious-
ness, where true wakefulness is absent, these elements appear as un-
changing and self-contained. Thus, the encounters concealed behind 

POLIGRAFI
10
closed eyes shape a comprehension of the world, lending expression to 
a truth that often eludes wakefulness amid the commotion of robust 
yet brittle convictions. By practicing dream yoga, the sages ultimately 
dissolve the distinctions between wakefulness and dreams, culminat-
ing in the liberating realization of impermanence (Skrt. anitya, Tib. 
mi rtag pa) and emptiness (Skrt. śūnyatā, Tib. stong pa nyid). Thus, the 
conventional notion that wakefulness equals true awareness has been 
upended. True wakefulness is found within dreams, serving as a direct 
pathway to the verge of genuine enlightenment, guiding the transi-
tion from ignorance to wisdom. This form of conscious, wakeful dream 
practice was predominantly undertaken by Vajrayāna Buddhist male 
and female hermits, commonly known as yogis and yoginīs (Skrt.; Tib. 
rnal ‘byor pa, mtshams pa, also ri khrod pa), living in caves or small huts 
high in the Himalayan mountains, whose lives were intimately inter-
linked with the essence of dreams. This is substantiated by countless 
Tibetan hagiographies, which not only depict Buddhist cartography of 
dream realms but also trace the path of spiritual advancement, often 
aligning with the waking dream paradigm of early Buddhism, thus nar-
rating a tale of spiritual growth. Furthermore, within the lives of yogis, 
there exists a distinctive phenomenon known as a “conception dream”. 
They were not merely conceived within the dreams of their biological 
parents; rather, they were conceptually envisioned within the dreams of 
their teachers.
6
 This occurrence took place during a phase when these 
yogis were relinquishing their past lives and readying themselves to em-
bark on their spiritual journey. In a sequence of varied dreams, they 
envisioned each other, converged within dreamscapes, and effortlessly 
6
  Many Buddhist masters, including Siddhārtha Gautama Buddha, were therefore conceived in 
their parents’ dreams, known also as prophetic. Queen Māyā’s dream of the Buddha’s conception 
is described in many texts, such as the Mahāvastu, the Nidānakathā and the Lalitavistarasūtra. 
The “conception dream” and thus the new “spiritual” birth of the yogis is attested in various 
hagiographies. The most famous such dreams are the so-called parallel dreams of yogi Marpa 
and his wife Dagmena, which are described in the fourth chapter of Milarepa’s hagiography, 
The Life of Milarepa (Tib. rje btsun mi la ras pa’i rnam thar) (Tsang Nyön Heruka, The Life of 
Milarepa, trans. Andrew Qintman (New York: Penguin Books, 2010)). The couple’s dream 
indirectly, through various dream events, foreshadowed the arrival of Marpa’s disciple, and even 
if Milarepa himself did not directly appear in the dream, it predicted his new “spiritual” birth, 
i.e. his arrival at Marpa and thus his own initiation into the secret Tantric teachings.

IN THAT VERY BODY, WITHIN THAT VERY DREAM
11
transcended the borders separating them. These dreams transported 
them into the dream realms of masters long since departed, where they 
encountered the dreams of awakened predecessors, and also glimpsed 
into the dreams of all past and future dreamers. Even in the present day, 
yogis and yoginīs uphold within their dreams an imperceptible, unheard, 
often overlooked, yet indomitable thread of Buddhism. This thread has 
woven its way through countless epochs since ancient times, all the 
while laying the foundation for aspiring dreamers to journey towards 
the attainment of nirvāṇa. 
Beyond wakefulness and dreams
Yogis developed a complex soteriological technique of dreaming, i.e. 
active, conscious participation in the process of dreaming, based on the 
recognition of dreams, the attentive observation of dream images, the 
assumption of power over the dream images, the influence over their 
content, and the maintenance of the awareness that they are all just 
dreams, through which the dreamer comes to deeply and directly expe-
rience the illusory nature of all dream appearances. Yogis thus acquired 
insights into the nature of dream phenomena, and these insights have 
been transferred to objects in waking life – such as dream images, con-
stantly changing are also all other things, which in the ordinary state of 
ignorant, not really awake consciousness, are perceived as permanent 
and independent. Thus, experiences behind “eyes wide shut” frame 
their understanding of the world, giving voice to a truth that does not 
come out in wakefulness amidst the ordinary beliefs. In this way, yogis, 
through the technique of dreaming, have finally blurred the boundaries 
between wakefulness and dreaming, and arrived at the liberating ex-
perience of emptiness and impermanence. They have re-evaluated the 
common belief that we are awake in wakefulness – we can only be truly 
awake in dreams, which lead directly to the threshold of true awaken-
ing, from ignorance to wisdom. 
The soteriological dream technique invites us to a place where su-
preme truths are revealed behind closed eyes, to the threshold of awak-
ening that steadily slips from under our feet in wakefulness; to dreams 
that pour light from their worlds into the secret, darkest recesses of our 

POLIGRAFI
12
waking lives, revealing what cannot be seen in the light of day. Moreo-
ver, the soteriological techniques of dreams are also important from 
the broader perspective of the relevance of the doctrines of dreams in 
the various religious traditions because, long before the development of 
the sciences dealing with dreams, “religiously minded people all over 
the globe were studying, experimenting with and theorizing about the 
workings of the dreaming mind. This is where the study of dreams 
begins.”
7
 Segments of the ancient soteriological dream technique in the 
tradition of Buddhist yogis are now being integrated into the study of 
dreams in the fields of psychology, psychoanalysis and neuroscience, 
shedding light on many overlooked aspects of Western science and giv-
ing new meaning to their findings. While not entering into a dialogue 
with any of these fields, instead remaining within the framework of 
Buddhism, the present paper seeks to introduce the immense value of 
dreams for human life, something that is still nurtured in the Buddhist 
eremitic tradition today and which I have had the precious opportu-
nity to experience for myself. Namely, a significant part of this paper is 
based on findings derived from my own field research on the tradition 
of Buddhist yogis and yoginīs conducted within the Ladakh federal ter-
ritory in the Indian Himalayas, who are, as they themselves state, first 
and foremost, dreamers.
Forgotten “marginal” frontiers of philosophy: 
madmen, the body and dreams 
Starting from the 8th century, the vibrant inception of Buddhism 
in Tibet was influenced, on one hand, by organized official visits to es-
teemed Indian monks and, on the other hand, by informal journeys to 
the realm of Buddhist T antric masters. It was from these masters’ teach-
ings that the lineage of Buddhist eremitism gradually emerged. Tantric 
Buddhist hermits and hermitesses, i.e. yogis and yoginīs – also referred 
to as mahāsiddhas (Skrt., Tib. grub thob chen po) – engage in solitary 
meditation within remote hermitages, perched high in the Himalayan 
mountains. Due to their unorthodox way of life and their mastery of in-
7
  Bulkeley, Dreaming in the World’s Religions, 4. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
13
tricate psychophysical methods, they have earned the moniker of “mad-
men” (Tib. smyon pa).
8
 From its inception to the contemporary era, the 
lineage of autonomous Buddhist Tantric yogis
9
 has forged its distinct 
trajectory, transcending societal and monastic hierarchies. This spirit of 
independence is also mirrored in their spiritual pursuits, which differ 
from those of monks and nuns constrained by institutional structures 
and rigid curricula. The endeavours of Tantric yogis are marked by crea-
8
  The term was introduced by Tsangnyön Heruka, a yogi and Tibetan hagiography writer 
who emerged from the ranks of the “madmen”. However, the quintessential embodiment of a 
madman in this tradition is Milarepa. Milarepa exemplified the core essence of eremitism by 
pushing it to the extreme – a departure from conventional existence, a defiance of societal and 
monastic norms, and an unwavering dedication to Tantra’s hidden practices, all away from the 
distractions of the worldly sphere.
9
  In the rest of the paper, the masculine form, i.e. yogi, is used for both genders in cases of 
more general references. 
Figure 2: Yogi in his hut up in the Himalayan mountains 
near the Sakti village; Ladakh, India (Photo: Nina Petek)

POLIGRAFI
14
tivity and unrestrained freedom.
10
 From this perspective, the eremitism 
bears resemblance to Deleuze and Guattari’s notion of “nomadic sci-
ence”. Like the latter, eremitism defies easy categorization, as it em-
bodies heterogeneity and perpetual transformation. It stands as a form 
of resistance against institutional constraints, continuously shaping its 
identity from its unique singularity, disregarding conventional criteria 
and norms.
11
 Differing from the monk, the hermit, akin to a nomad, 
dwells within the realm of the unpredictable, boundless expanse of the 
desert,
12
 in contrast to the structured and enclosed environment of the 
monastery. 
Consequently, contemporary yogis predominantly residing in the 
Himalayas continue to engage in the meditation techniques hand-
ed down by their forebears. These practices, drawn in part from the 
Hindu Tantric lineage, have intertwined with Buddhist philosophy, 
giving rise to a distinct form of Tantra known as Buddhist Tantra. 
Much like certain Hindu Tantric systems, Tantric Buddhism not only 
seeks to surpass institutionalized and normative expressions of reli-
gion and established philosophical perspectives but also draws forth 
and reintegrates from the periphery into the heart of religious and 
philosophical discourse that which has been relegated, within the es-
tablished spiritual context, as utterly inconsequential, confining and 
“marginal” to spiritual progress – encompassing aspects such as the 
body and dreams. The ascent of a non-dualistic metaphysical frame-
work within Hindu Tantric systems, founded on the negation of a 
dualistic view of reality, marked a pivotal transformation. This transi-
tion was underpinned by an altered perception of the body, which, 
in turn, played a role in the development of a novel manifestation of 
10
  Nina Petek, “Sopotja zgodnjega puščavništva v Egiptu in Indiji [Counterparts of Ear-
ly Eremitism in Egypt and India],” in Egiptovsko puščavništvo [Egyptian Eremitism], eds. Jan 
Ciglenečki, Franci Zore and Nena Bobovnik, 179–203 (Ljubljana: Znanstvena založba Filozof-
ske fakultete [Ljubljana University Press, Faculty of Arts], 2021), 179. 
11
  See, e.g. Gilles Deleuze and Félix Guattari, Nomadology: The War Machine (Seattle: Worm-
wood Distribution, 2010), 17. See also Geoffrey Samuel, Civilized Shamans: Buddhism in Ti-
betan Societies (Washington: Smithsonian Institution Pres, 1993), 373, 572–573. 
12
  Petek, “Sopotja”, 179–180. Desert is a collective term for places defined by the absence 
of the hustle and bustle of the mundane, be they sandy deserts, forests or rocky Himalayan 
wastelands. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
15
Tantric Buddhism. In contrast to earlier orthodox systems rooted in 
the Vedic spiritual realm, such as sāṃkhya and the affiliated Patañjali 
aṣṭāṅgayoga tradition, Tantra envisions the body in a distinct light. 
Rather than viewing it merely as an aggregate of gross matter, discon-
nected from intricate mental processes, Tantra perceives the body as a 
hub of refined energies. These energies, when nurtured appropriately, 
hold immense potential for catalysing a profound spiritual metamor-
phosis. Even within the context of Hindu Tantric tradition, the idea 
of “divinization of the body” emerges.
13
 In Tantra, matter is not per-
ceived as a lower form of spirit, as earlier orthodox systems suggested. 
Rather, it recognizes that matter encompasses subtle layers, including 
energy centres (cakras) and channels (nāḍīs). This composition allows 
for its transformation from the mundane to the divine through di-
verse practices. This notion of “divinization of the body” is indeed 
inherent to the philosophy of Tantra. Hence, the body becomes an 
active participant in elevated spiritual endeavours, playing a role in 
attaining profound insights and liberation. This insight leads us to 
the realization that, within Tantric systems, philosophy is engendered 
not solely through the mind, but also through the body itself. And so 
are dreams. 
Just as in the early Hindu philosophical systems, the body was 
perceived in early Theravāda Buddhism as a dwelling for old age and 
mortality (e.g. Dhammapada XI.5). It did not hold a significant, ac-
tive role in the meditative pursuits that culminate in nirvāṇa. How-
ever, this perspective undergoes a dramatic transformation within the 
context of Tantric Buddhism. A distinct perception of the body with-
in Tantra is intricately connected to a fundamental re-evaluation of 
the significance of dreams. Disordered dream content emerges from 
the consciousness (vijñāna), and dreams, particularly those that the 
dreamer is acutely conscious of and that lead to profound revelations, 
manifest solely through the engaged involvement of the body, which 
exerts an influence on the cognitive processes. As the body and its 
latent capacities become awakened, so do dreams – simultaneously, as 
the body assumes a central role in philosophical discussions and prac-
13
  See Gavin Flood, The T antric Body (New York: Bloomsbury Publishing PLC, 2005).

POLIGRAFI
16
tical methodologies, the dreaming of transformative dreams guiding 
toward nirvāṇa emerges. This process also brings forth the potential 
for comprehending these dreams. The “restoration” of the body and its 
inherent potentials within both the theoretical and practical realms of 
philosophical discourse, along with the simultaneous recognition of 
the remarkable capacities of dreams, has prompted a reassessment of 
the very notion of nirvāṇa. In contrast to the teachings of Theravāda 
Buddhism, which propose a gradual journey towards perfection over 
multiple lifetimes as the pathway to attaining the ultimate state of 
being, Tantric Buddhism presents an alternative perspective. Accord-
ing to Tantric teachings, this supreme state can be realized within a 
single lifetime, irrespective of past karma. This notion was eloquently 
conveyed by the yogi Milarepa: it can be achieved in this very body, in 
the present life.
14
 Hence, Tantric systems have been recognized as an 
expedited, yet simultaneously more precarious route, to nirvāṇa. This 
is because they unveil the latent mental and physical potentials within 
humans, possessing the profound ability to eliminate the negative re-
percussions of previous actions and attain the loftiest philosophical 
insights. 
Tantric meditation practices within Buddhist 
eremitic tradition: the six dharmas 
This preliminary notion of the body and liberation, which first ger -
minated within the Hindu Tantric systems, found a wholly unique 
manifestation within the spiritual landscapes of Buddhism through 
the endeavours of the Bengali mahāsiddha Tilopa (988–1069). Recog-
nized within Buddhism as the first yogi to catalyse the tradition of ac-
complished Tantric Buddhist masters achieving nirvāṇa within a single 
lifetime, Tilopa reimagined and implemented this concept. Drawing 
inspiration from early Theravāda, Mahāyāna and select Hindu Tantric 
doctrines, he established a framework of soteriological practices that 
continue to be embraced by yogis to this day, encompassing methods 
14
  This idea is expressed in several places in Milarepas hagiography (Heruka, The Life of Mi-
larepa, especially in the tenth chapter).

IN THAT VERY BODY, WITHIN THAT VERY DREAM
17
such as the practice of lucid dreaming. The methods, referred to as 
the six dharmas or six yogas (Skrt. ṣaḍdharma, Tib. chos drug), were 
imparted to Tilopa by enigmatic Tantric masters.
15
 He meticulously 
structured these techniques into a comprehensive system, subsequently 
unveiling them to his disciple Naropa (1016–1100), who undertook 
the responsibility of transmitting them. Given that Tilopa’s teachings, 
akin to all Tantric doctrines, were regarded as clandestine wisdom, ac-
cessible solely to a chosen few due to their intricate nature and the ear-
lier mentioned exploration of uncharted psychophysical abilities that 
necessitated skilled mentorship for their proficient development, these 
teachings were safeguarded within the lineage of the original Buddhist 
yogis through oral transmission (Tib. snyan brgyud) from teacher to dis-
ciple.
16 
The entirety of this tradition continues to rely on this pattern 
of transmission in the present day. Consequently, the original teach-
ings of Tilopa have endured in mere fragments, collectively known 
as Ṣaḍdharmopadeśa (“Instruction on the Six Teachings”). These frag-
ments hold the esteemed status of being an authentic source within 
the lineage of Tantric techniques pursued by the mahāsiddhas. Naropa’s 
exposition on the six dharmas, slightly more extensive than Tilopa’s 
fragments, has also been preserved. Within the tradition, these teach-
ings are recognized as the “Six Dharmas of Naropa” (Tib. na ro’i chos 
drug).
17
 These texts have been the focus of extensive commentaries 
by Tantric masters, who have offered thorough interpretations of the 
15
  In most discussions of the meditation system, the term “six yogas” has been adopted. 
Both terms are used in this paper, with the term “dharma” referring to the teachings related to 
fragments and commentaries, and “yoga” referring to descriptions of the practical aspects of a 
particular technique.
16
  The very nature of the doctrine is extremely complex and, as such, incomprehensible to 
most people; however, this method of preservation has also protected it from misinterpretation 
and distorted understanding. Applying theory to practice and verifying what one has learned 
within their own experience is the most important method of progressing towards liberation, 
since it is impossible to acquire ultimate insight through discursive knowledge conveyed in 
language alone.
17
  It is noteworthy that while lesser-known than the renowned male figures, yoginī Niguma 
played a significant role in their propagation as well. Niguma is believed to have studied T antric 
practices alongside Naropa. Some accounts even suggest that she might have been his sister or 
ex-wife (for further details, refer to Nina Petek, Na pragu prebujenja. Svetovi sanj v budizmu [On 
the Threshold of Awakening: Worlds of Dreams in Buddhism] (Ljubljana: Beletrina, 2022), 273). 

POLIGRAFI
18
meditation techniques within the framework of Buddhist philosophy. 
They have also furnished these teachings with meticulous practical 
instructions. Naropa and the yoginī Niguma transmitted dharmas to 
their disciple Marpa Lotsawa (1012–1097), who became the initial Ti-
betan proponent of the tradition. Marpa subsequently imparted these 
teachings to Milarepa (1052–1135), who, in turn, recognized Gam-
popa (1079–1153) as the most fitting successor. Gampopa authored 
comprehensive commentaries on the six dharmas, which were initially 
compiled and published in 1520 as Dags po’i bka’ ‘bum (The Manifold 
Sayings of Dags po)
18
 in xylograph print format. Furthermore, Gampopa 
skilfully amalgamated teachings and T antric practices into the monastic 
framework of the bka’ gdams pa (transliterated as kadam) lineage. This 
integration, in turn, shaped the monastic order of bka’ brgyud (translit-
erated as kagyu), which absorbed the practices of the earlier yogis into 
its structure. Simultaneously, running alongside the monastic order, the 
tradition of self-contained eremitism persisted and remain vibrant even 
today in the Himalayan regions. Incorporating an unfettered form of 
eremitism within the monastic order has facilitated the conservation 
of the ancient secret practices of yogis. These practices were originally 
transmitted orally but eventually led to the creation of an array of com-
mentaries and practical guidance for successive generations of yogis. In 
addition to the existing fragments of yogis’ writings and discourse on 
their practices, a wealth of hagiographies (Tib. rnam thar) exists. These 
hagiographies are composed of factual depictions of the lives, teach-
ings and practices of hermits, offering invaluable insights into the con-
cealed realms of this esoteric tradition. This genre of literature presents 
a unique perspective, akin to a portrait, capturing the spiritual evolu-
tion within the life of a yogi who aspires toward nirvāṇa. Occasionally, 
the hagiographies resemble records of dream diaries, as they encompass 
a treasure trove of dream-related content encompassing diverse dream 
18
  The book is named after Gampopa, whose middle name was also Dakpö Lhaje (Ulrich 
Timme Kragh, Tibetan Yoga and Mysticism. A Textual Study of the Yogas of Nāropa and Medita-
tion Mahāmudrā in the Medieval Tradition of Dags po (Tokyo: The International Institute of 
Buddhist Studies, 2015).

IN THAT VERY BODY, WITHIN THAT VERY DREAM
19
encounters, techniques and experiences among yogis.
19
 Namely the pur-
suit for a guru was often shrouded in mystery – prior to disciples actu-
ally encountering their teacher, they were often guided within the realm 
of dreams, ultimately leading them to the master. In their dreams, they 
also encountered significant teachers from the past, who imparted vital 
teachings to them. 
Therefore, the subsequent segment focusing on the conscious 
dreaming technique entails an examination of Tilopa’s fragments 
compiled as Ṣaḍdharmopadeśa,
20
 along with chosen commentaries 
from Gampopa’s Dags po’i bka’ ‘bum, specifically the chapter Dags lha 
sgam po (abbreviated hereafter as DK.A.),
21
 and findings derived from 
my own field research conducted within the Ladakh federal territory 
in the Indian Himalayas. This research was underpinned by various 
methods, including extensive and in-depth interviews with Ladakhi 
yogis and yoginīs. 
The six dharmas, encompassing an array of meditative psycho-
physical practices, consist of the subsequent techniques: inner mys-
tic heat (Skrt. cāṇḍālī, Tib. gtum mo), illusory body (Skrt. māyākāya, 
māyādeha, Tib. sgyu lus), dreams (Skrt. svapna, Tib. rmi lam), radiant 
light (Skrt. prabhāsvara, ābhāsvara Tib. ‘od gsal), intermediate state 
(Skrt. antarābhava, Tib. bar do) and transference (of consciousness) 
(Skrt. sa ṁkrānti, Tib. ‘pho ba). Each of these techniques embodies a 
dynamic synthesis of various Tantric elements, rooted in the concept of 
an intrinsic link between the body and the mind. Within each of these 
techniques, the subtle body, comprising the cakras and energy channels 
known as nāḍīs, which facilitate the flow of energies, assumes a highly 
significant role. Additionally, the incorporation of breathing techniques 
19
  See also Bulkeley, Dreaming in the World’s Religions, 100–107, and hagiographies of yogis: 
Tsang Nyön Heruka, The Life of Marpa the Translator. Seeing Accomplishes All, trans. the Na-
landa T ranslation Committee under the direction of Chögyam T rungpa (Boulder: Prajñā Press, 
1982), Fabrizio Torricelli and Ācārya Sangye T. Naga, trans., The Life of the Mahāsiddha Tilopa 
(New Delhi, Dharamsala: Library of Tibetan Works and Archives, 2003) and Jampa Macken-
zie, Stewart, trans., The Life of Gampopa. The Incomparable Dharma Lord of Tibet (Ithaca, New 
York: Snow Lion Publications, 1995).
20
  The paper draws upon a compilation of fragments as presented in Fabrizio Torricelli, “The 
Tibetan T ext on Tilopa’s Ṣaḍdharmopadeśa,” East and West 46, no. 1/2 (1996): 145–166.
21
  The paper is based on Gampopa’s comments collected in Kragh, Tibetan Yoga and Mysticism.

POLIGRAFI
20
Figure 3: Hermitage, where Ladakhi yogis practice various meditation techniques; 
the Leh area, Ladakh, India (Photo: Nina Petek)
(prāṇāyāma), guru-dedicated prayers, visualizations and a spectrum of 
psychophysical methods are integral. These techniques find their ori -
gins in the Hindu Tantric tradition and bear relation to the practices 
of haṭhayoga. The practices undertaken by yogis and yoginīs in solitude, 
following rigorous preliminary techniques and guided by their teachers, 
are structured hierarchically. This signifies that mastery of each succes -
sive technique is contingent upon complete proficiency in the preced-
ing one. Furthermore, familiarity with the other practices becomes in-
dispensable for a comprehensive grasp of a particular technique. Thus, 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
21
prior to examining the soteriological technique of dreaming, a concise 
overview will be provided for the two preceding practices: inner mystic 
heat (gtum mo) and illusory body (sgyu lus). 
Before dreaming: the techniques of inner heat and illusory body 
a) Yoga of mystic heat and other preliminary practices 
The practice of inner mystic heat serves to arouse the energies of the 
subtle body within the realm of the so-called gross physical body. The 
very essence of the practice is encapsulated in its name, gtum mo. Here, 
gtum conveys the notion of “heat”, while mo signifies “mother”. “Heat” 
symbolizes the fervour, the flame, the potency of ascetic endeavour that 
incinerates obstacles to enlightenment, such as patterns of wandering 
thoughts. “Mother” aptly portrays the role of this technique as the cor-
Figure 4: Meditation cave in Saspol; Ladakh, India (Photo: Nina Petek)

POLIGRAFI
22
nerstone, the quintessence, from which all ensuing practices emanate. 
Fervour and flame also symbolize the illuminating radiance that dispels 
darkness – namely, ignorance – ushering in enlightenment. Beyond the 
symbolic connotation, this practice effectively generates bodily heat 
within the yogi, a tangible manifestation of its impact.
22
 Prior to com-
mencing the inner mystic heat technique, the yogi should have received 
training in guruyoga (Skrt., Tib. bla ma’i rnal ‘byor) – the practice of 
venerating the guru – wherein one directs all thoughts towards their 
teacher. Additionally, proficiency in mahāmudrā, which entails medita-
tion on emptiness, is also crucial. Some sources also mention deity yoga 
(Skrt. devatayoga, Tib. yid kyi dam tshig, contr. yidam), a practice akin 
to guruyoga, albeit centring on a specific deity. In this practice, medita-
tion is paired with diverse visualizations of the chosen deity, aiming for 
a profound identification between the yogi and the deity. 
By immersing themselves in a visualization of the selected deity, the 
meditator establishes a deep connection, gradually adopting the deity’s 
identity and consequently, harnessing its associated powers. However, 
the practice of deity yoga requires prior initiation by a knowledgeable 
teacher or guru. During the initiation process, as observed in Hindu 
Tantra, the teacher embeds the deity within the individual’s body 
through mantra recitations. This significant act lends a sacred quality to 
the meditator’s physical form. In the ritual of initiation, mere approval 
from the teacher is insufficient; confirmation of initiation by the deity 
themselves is also required, often occurring within a dream. Instances 
have arisen where a deity, appearing in a dream, declines to initiate a 
disciple, signalling that his readiness for the process has not yet fully 
matured. Hence, dreams play an integral role within the initiation pro-
cess, serving as either a fundamental component or the ultimate af-
22
  In this manner, the technique’s spiritual objectives align with practical outcomes, a revela-
tion I encountered through the yogis of Ladakh. In the contemporary tradition of Ladakhi her-
mits, gtum mo belongs to the category of so-called winter techniques, meaning that it is prac-
tised mostly in winter, as the production of heat in the body enables them to survive the harsh 
Himalayan winters. Simultaneously, the yogis’ practice is also collectively conducted within the 
parent gompa Hemis, the central monastery of the Drukpa Kagyu school in Ladakh. During 
winter, accompanied by the head yoga teacher, guru, and head lama of Hemis, they embark on 
a journey to Tso Moriri Lake in the bitterly cold eastern Ladakh region of Changthang, where 
temperatures plummet to as low as –25 degrees Celsius.

IN THAT VERY BODY, WITHIN THAT VERY DREAM
23
firmation, marking the true commencement of the disciple’s spiritual 
journey. 
Within the realm of preliminary practices, the method of thought 
analysis holds significance. Here, the yogi engages in analysing the es-
sence of thoughts, striving to perceive them in their authentic, bare state 
and devoid of any sense of permanence. Immediately prior to engaging 
in gtum mo, the yogi is required to undertake a sequence of preliminary 
physical exercises. Notably, within this sequence, the practice of breath-
ing techniques (prāṇāyāma) and the visualization of sacred mantras, 
cakras, and nāḍīs assume vital roles (Tilopa [gtum mo 6–8]). The gtum 
mo technique is linked to the navel cakra, facilitating the equilibrium 
and flow of vital energies throughout the body (Tilopa [gtum mo 9]). 
This serves as the foundational cornerstone for all subsequent psycho-
physical practices.
23
 
Consequently, the body becomes infused with the dynamic engage-
ment of consciousness through visualization, eliciting responsive reac-
23
  The technique is also related to karmamudrāyoga (Skrt., Tib. las kyi phyagrgya), which is 
based on sexual union with a partner or simply on the visualisation of this union, which stimu-
lates the awakening of energies in the body and a feeling of bliss. 
Figure 5: Visualisation of Buddhist deities, a mural in the secret temple of Lukhang, 
Tibet, 17th century (Wikimedia Commons, public domain)

POLIGRAFI
24
tions to these mental images and giving rise to a generation of inner 
warmth. The method of invigorating energy and warmth circulation 
within the body facilitates a revitalization of its latent potentials, con-
currently serving to neutralize adverse karmic imprints like animosity, 
instincts, physical cravings and attachments. This paves the way for the 
emergence of a sensation of joy and compassion towards all sentient be-
ings (Skrt. karuṇā, Tib. snying rje). Consequently, the outcome of the 
inner mystic heat technique is also referred to as the experience of bliss-
ful warmth (Tib. bde drod). As per various sources, once the yogi attains 
complete mastery over the practice, they encounter shimmering effects 
before their eyes. Visions encompass smoke, flames, unclouded skies, 
radiant sun and moon beams, the harmonious convergence of the sun 
and moon, and even rainbows.
24
 Following a fruitful technique session, 
24
  Herbert V. Guenther, trans., The Life and Teaching of Naropa (Massachusetts: Shambala 
1999), 60. 
Figure 6: Yogis practising various meditation techniques; Milarepa (bottom left) 
practising gtu mo and the transference of consciousness; mural in the secret temple 
of Lukhang, Tibet, 17th century (Wikimedia Commons, public domain)

IN THAT VERY BODY, WITHIN THAT VERY DREAM
25
the yogi engages once more in the practices of guruyoga and mahāmudrā. 
Mastery of the inner mystic heat yoga serves as a strong foundation for 
commencing the practice of the illusory body (Tib. sgyu lus). 
b) Illusory body yoga and meditation on the impermanence of phe-
nomena 
Before embarking on the second phase of the Tantric soteriological 
system, the yogi is required to engage in supplementary preliminary 
practices rooted in Theravāda Buddhism. These practices include medi -
tations on impermanence and mortality (such as maraṇasati and asu-
bha bhāvana). This deepens the yogi’s grasp of the theoretical doctrine 
concerning the impermanent nature of all phenomena, highlighting 
that notions of autonomy and enduring permanence are but illusions 
stemming from the misperceptions of an unenlightened consciousness 
confined within dualistic thought patterns. This technique shares a pro -
found connection with the Mahāyāna doctrine that underscores the 
illusory essence of both external phenomena and one’s individual exist-
ence. It further aligns with the illusory quality attributed to dreams and 
the surreal nature of the bar do experience. In certain commentaries, 
the practice of dreaming is even recognized as an integral facet of the 
illusory body technique, for it serves to profoundly enhance the realiza-
tion of the fleeting essence inherent in one’s psychophysical continuum 
and all phenomena within the world. 
Prior to engaging in this practice, the yogi assumes a meditation pos-
ture and situates an object before them, one that serves as a reminder of 
their own body or reflects it, much like a mirror. Subsequently, the yogi 
begins audibly critiquing himself while attentively observing whether 
feelings of sorrow or ease arise. The objective of this practice is to attain 
a state of equanimity. Therefore, it should be diligently pursued until 
all emotions have ceased to exist. In doing so, the practitioner acknowl-
edges the illusory nature of all emotions and proceeds to delve into 
the examination of other objects. In this process, the practitioner con-
templates and engages in meditation on the dreamlike, illusory qual-
ity of objects as they manifest in everyday perception (Tilopa [sgyu lus 
16–18]). Furthermore, he focuses on exploring the nature of the twelve 
examples of illusion (Tilopa [sgyu lus 22]), which may involve scruti-

POLIGRAFI
26
nizing phenomena like the structure of an echo or one’s own reflection 
in a mirror.
25
 Consequently, by acknowledging the authentic essence 
of external phenomena, the yogi shifts his focus to his own body, com-
prehending its composition along with the sensations of pleasure and 
discomforts that course through it. This realization leads to an under-
standing of the impermanent nature that underpins all facets of his 
existence. Subsequently, the yogi initiates the visualization of his body 
transforming into the likeness of the selected deity’s form. This mental 
transformation is further intensified by positioning an image of the de-
ity before him or aligning it in a manner that allows its reflection to ap-
pear in the mirror placed in front. The latter practice embodies a form 
of deity yoga, wherein the yogi offers praises to the reflected image in the 
mirror and attentively monitors for any arising emotions. The absence 
of emotions signifies the attainment of practice’s perfection, as the yogi 
recognizes the emptiness inherent in all things, including his own body 
and the bodies of the deities. This marks the realization of the genuine 
essence underlying all illusory manifestations, namely the Buddha-na-
ture or śūnyatā, while simultaneously initiating the profound explora-
tion of the Mahāyāna Buddhist concept of the equivalence between 
saṃsāra and nirvāṇa. The practice culminates with the recontemplation 
of illusions (Tib. sgyu ma maya) while in a seated meditation posture.
26
 
25
  This technique, as evidenced in the Tilopa fragments (Tilopa [sgyu lus 19–20]) (Torricelli, 
“The Tibetan T ext on Tilopa’s Ṣaḍdharmopadeśa.”), is performed using a mirror and the image 
of the deity Vajrasattva. It is practiced in this way by Ladakhi yogis even today, using a bowl of 
water and placing the image of Vajrasattva so that it is projected onto the surface of the water 
in the bowl through a mirror. Then yogi begins to meditate on the image in the water until he 
realises that the nature of this image is identical with all that has been created, through which 
he identifies with it.
26
  Yoga of the illusory body is extremely important for all subsequent practices, including bar 
do and yoga of the transmission of consciousness, because it enables yogis to direct conscious-
ness towards enlightenment, nirvāṇa, and thus to escape rebirth in saṃsāra. Moreover, at the 
time of death, the separation of the subtle body from the gross body is easily accomplished 
due to training in the practice of the illusory body, while during the lifetime of yogis, the latter 
separation is deepened in dreams.

IN THAT VERY BODY, WITHIN THAT VERY DREAM
27
The soteriological method of dreaming: awakening the veiled 
waking consciousness within the realm of dreams 
The intricate soteriological technique of dreaming (Tib. rmi lam), 
involving purposeful and conscious engagement within the dream state, 
relies on the method of identifying dreams as dreams. This involves 
closely observing dream images, exerting influence over their narrative, 
and sustaining the awareness that they are mere manifestations of the 
dream realm. Through this process, the dreamer gains profound and 
immediate insight into the illusory essence of all dream phenomena. 
This understanding is then carried over to the state of wakefulness upon 
awakening.
27 
In conjunction with the succinctly introduced role of the 
body, which, when appropriately nurtured, impacts the dynamics of 
conscious dreaming, the theoretical, philosophical and practical dimen-
sions of the dreaming technique are rooted in the teachings of a promi-
nent Mahāyāna Buddhist tradition. Specifically, these principles draw 
upon the philosophical framework of the yogācāra school, particularly 
Vasubandhu’s elucidation of the nature of consciousness (vijñāna). Cer-
tain concepts from this school will be introduced as we delve into the 
analysis of the four stages encompassing the lucid dreaming process. 
The progression of dreaming encompasses three distinct phases: 
(1) slumber (Skrt. nidrā, Tib. gnyid), (2) dream (Skrt. svapna, Tib. rmi 
lam), and meditative immersion within the dream (Skrt. samāpatti, 
Tib. snyoms ‘jug), comprising four stages, and ultimately, (3) awaken-
ing from the dream (Skrt. prākrta, Tib. tha mal). The onset of lucid 
dreaming and the capacity to introspect within dreams, as highlighted 
earlier, necessitate sufficient sleep and the establishment of conducive 
conditions for it. This, in turn, demands a rigorous and unavoidable 
preliminary regimen. Consequently, prior to delving into the examina-
tion of the four phases of the dreaming technique, a concise overview 
of the “pre-dreaming training” is presented. 
27
  Even in regular dreaming, it is often the case that we suddenly experience a flash of lucidity 
at the centre of a dream, i.e. we become aware that we are dreaming, but this is not a matter of 
being trained in the control of our own dreams; the practice of lucid dreaming is an extremely 
complex technique, linked to other meditation techniques. 

POLIGRAFI
28
Adequate sleep and preliminary “dream training”
The notion of surpassing chaotic dreams, leading to the emergence 
of lucid dreams, as underscored in fragments attributed to Naropa, was 
subsequently continued in the evolution of the tradition. This develop-
ment was accompanied by a series of guidelines outlining the prepara-
tions for sleep.
28
 The importance of preparing for sleep has been em-
phasized in Gampopa’s writings and numerous other commentaries. 
Provided below is a succinct summary of certain instructions sourced 
from Gampopa’s commentaries (Tib. Dags po’i bka’ ‘bum) as well as 
insights shared by Ladakhi yogis who persistently adhere to these guide-
lines in the contemporary era. 
a) Waking up a subtle body before dreaming 
Prior to commencing the lucid dreaming technique, ensuring a rest-
ful night’s sleep holds paramount importance. The duration of sleep 
should not be excessively prolonged; instead, it is advisable to incor-
porate several shorter intervals of slumber. A significant portion of the 
discourse surrounding this topic also delves into the inquiry of which 
segment of the night is most conducive for facilitating a fruitful dream 
process. If a yogi does not experience issues related to fatigue or sleep 
troubles, he has the flexibility to engage in the practice at any point 
during the night. However, if such challenges are present, the optimal 
time is during the period between dawn and sunrise. This interval is 
characterized by a well-rested body, a clear mind, and complete diges-
tion of consumed food. Yogis are advised to opt for a tranquil and iso-
lated sleeping environment. Aside from considering the external factors 
of timing and location, the crux of a prosperous dreaming technique 
lies in the preparations for dreaming. These preparations are most ef-
fectively conducted during the daytime or in the moments preceding 
sleep. Before going to sleep, yogis ought to strengthen their devotion to 
their teacher, avoid heavy meals, embrace solitude and maintain a keen 
28
  In his commentary, Tsongkhapa calls the preparation for sleep “the clear light of sleep 
yoga”; see Glenn H. Mullin, The Practice of the Six Yogas of Naropa (Ithaca, New York: Shambala 
Publications, Snow Lion Publications, 2006), 138. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
29
awareness of all sensations and thoughts. This involves meticulously ob-
serving everything perceived in the waking state, encompassing sights, 
sounds, sensations and scents. Such attentiveness augments the likeli-
hood of being able to discern dream images more distinctly during the 
night. This underscores the continuity between perceiving images in the 
waking state and within dreams. Subsequently, they ready themselves 
for slumber by reclining on their right side and reaffirming the purpose 
of the impending sleep: to endeavour to discern the dream with utmost 
clarity during the dream process. Following that, they envision a five-
petaled lotus within the throat cakra region, centring their attention on 
these five petals containing the sacred syllables of a luminous mantra. 
They gradually shift their focus from one syllable to the next in a de-
liberate manner. During the visualization practice, they concurrently 
engage in breathing techniques (prāṇāyāma), sourced from the Hindu 
haṭhayoga tradition, focusing in particular on holding the breath for 
as long as possible. By means of controlled breathing, they direct the 
body’s energies towards the throat cakra, thereby establishing a stable 
foundation for the practice of lucid dreaming. Dreams are intricately 
tied to the throat cakra, and the dream experience materializes through 
the skilful manipulation of energy, a technique interwoven with the 
concept of the subtle body as mentioned earlier. As they transition into 
slumber, yogis envision a sphere of white light (Tib. thig le) positioned 
between their eyebrows.
29
 This concluding practice at the threshold of 
wakefulness facilitates a gentle descent into light sleep and aids in the 
evolution of typical dreams into lucid dreams – those in which they 
possess a distinct awareness of the dream nature. Upon entering sleep, 
they remain poised for dreams to unfold, and as the dreams commence, 
they meticulously acknowledge each and every image that materializes. 
If yogis encounter difficulties with this technique, they are advised to 
thoroughly analyse the underlying reasons while awake. Subsequently, 
they can either reattempt the process, or engage in additional prepara-
tion for the practice. Various challenges and hindrances (Tib. bar chad, 
Skrt. antarāya) often manifest for adept yogis engaged in diverse prac-
tices, originating from a multitude of factors. 
29
  Segment DK.A.Tsa.4, in: Kragh, Tibetan Yoga and Mysticism, 383.

POLIGRAFI
30
b) A few more obstacles in the dreaming process 
Outlined below are succinct descriptions of some of the more preva-
lent hindrances. Fatigue results in profound, unbroken sleep, impairing 
dream recall, while the lack of drowsiness poses an even more preva-
lent challenge. In such instances, yogis can choose to visualize either a 
luminous red oṃ syllable, radiating throughout the expansive throat 
cakra region, or a gentle, softly glowing white sphere, approximately the 
size of a thumb, positioned between their eyebrows within the crown 
cakra area. Through this approach, yogis induce a state of drowsiness, 
causing their consciousness to blend with the luminosity, and gradu-
ally descend into the realm of dreams. While doing so, the emphasis 
on the luminosity should not be overly intense, as it could potentially 
divert their attention away from slumber. When faced with challenges 
in recollecting dreams, they should maintain wakefulness by closely ob-
serving their immediate surroundings. They should envision that all the 
elements of their surroundings are akin to those in a dream. Afterward, 
they can endeavour to return to sleep. Another frequent issue is the 
lack of dreams, for which the same techniques as those suggested for 
difficulties with sleep and absence of drowsiness are recommended. If, 
despite practicing the exercises, a yogi still cannot recall the dream or 
fails to distinctly recognize the dream images, he should retreat into 
profound solitude. Engaging in activities such as jumping, dancing or 
running while exclaiming “This is a dream, this is a dream!” at the high-
est volume possible can also be employed as an approach.
30 
The yogi can also venture to a place that invokes fear or danger, such 
as the brink of a precipice, gaze into the abyss and affirm to himself that 
everything before him is merely a dream. As he prepares for sleep, he 
should emphatically affirm that this time he will achieve success, expe-
riencing lucid dreams wherein he recognizes every detail of the content. 
Even for those who, despite undergoing such additional training, strug-
gle to identify the dream, there remains a remedy. They should cultivate 
a sense of humility.
31
 Moreover, a solution exists even for those facing 
such challenges: they should devote themselves to daily prayers direct-
30
  Segment DK.A.Tsha.9, in: Kragh, Tibetan Yoga and Mysticism, 394.
31
  Segment DK.A.Tsha.9, in: Kragh, Tibetan Yoga and Mysticism, 394.

IN THAT VERY BODY, WITHIN THAT VERY DREAM
31
ed towards their teacher and the Buddha. Following this, within the 
throat cakra region, they can visualize sharp blades slicing their body 
into fragments. Subsequently, in their mind, they offer these pieces as a 
sacrifice to the Buddha and all sentient beings. This is followed by the 
mahāmudrā practice.
Additional instances of challenges are also detailed in the com-
mentaries. For example, if a yogi experiences bliss within lucid dreams 
but becomes entangled in attachment, giving rise to emotions, this 
situation can turn “the whole practice into a saṃsāric affair”.
32
 In 
this context, failure arises as he is unable to achieve an experience of 
emptiness due to his emotional entwinement. When confronted with 
such challenges, the yogi should place both hands over their eyes and 
gently turn them upward, while simultaneously easing the mind’s tur-
moil by directing attention towards the heart cakra. This technique is 
meant to induce a robust sensation of both bliss and emptiness on a 
physical level. When merged with the concurrent practice of the illu-
sory body technique, it culminates in a heightened comprehension of 
32
  Segment DKA.Tsha.9, in: Kragh, Tibetan Yoga and Mysticism, 395. 
Figure 7: Yogi jumps and screams: “This is a dream, this is a dream!”; mural in 
the secret temple of Lukhang, Tibet, 17th century (Wikimedia Commons, public 
domain)

POLIGRAFI
32
all phenomena as manifestations akin to dreams, originating from con-
sciousness (vijñāna), as frequently elucidated in Vasubandhu’s teach-
ings concerning consciousness (e.g. Vimśatikāvijñaptimātratāsiddhi 16, 
17). Through this process, the yogi also transcends various forms of at-
tachment and fear, encompassing even the apprehensions of practice 
failure and the consequent cycle of rebirth in saṃsāra. T o further dispel 
this type of fear, he should repeatedly remind himself of the concept of 
the equivalence between saṃsāra and nirvāṇa, a theme found in numer-
ous Mahāyāna Buddhist sūtras, and frequently emphasized within the 
madhyamaka school (as seen in Nāgārjuna’s Mūlamadhyamakakārikā, 
XXV. Nirvāṇaparīkṣā).
33
 Nirvāṇa is equal to saṃsāra as perceived by 
Siddhārtha Gautama and innumerable other buddhas. Insight into 
their equality is a redemptive revelation and a novel mode of existence 
within saṃsāra. Hence, within the perspective of the enlightened, the 
world assumes a different guise. What is regarded as fiction by ordinary 
33
  The doctrine of emptiness in Mahāyāna Buddhism had implications for the very concept 
of saṃsāra and nirvāṇa. In Mahāyāna Buddhism, nirvāṇa does not mean ontological transcen-
dence as it was conceived in Theravāda Buddhism, namely as the thirty-second stage of reality, 
which is absolutely beyond all saṃsāric realms (although it was neither spatially nor tempo-
rally defined, but was defined as beyond). There is no ontological difference between saṃsāra 
and nirvāṇa, because nirvāṇa is not a transcendence, a supreme state beyond saṃsāra, but an 
infinite linearity, an immanence, without any trace of anything metaphysical. All the transcen-
dence we are so diligently seeking is already here, in front of us. The radical transformation of 
ways of perceiving the world has also had consequences for the validity of metaphysical truths; 
metaphysics thus becomes a fictional, delusional construct. With Buddhis Mahāyāna nirvāṇa 
thus “loses” its transcendent character and becomes immanent. It is present in everything, om-
nipresent in saṃsāra as a latent potential; we all carry within us our potential nirvāṇa, which is 
only awakened at the moment of enlightenment. The shift from saṃsāra to nirvāṇa is therefore 
merely an epistemological shift, not an ontological one; it is a shift in the way the world is 
perceived, an awakening to emptiness. Everything is actually the same, remaining as it was, but 
at the same time so radically different – through the glasses of emptiness. Nirvāṇa is simply 
the realisation that saṃsāra is empty, accompanied by a feeling of bliss. The difference between 
saṃsāra and nirvāṇa, from the conventional, empirical point of view (saṃvṛtisatya), is merely 
this: to be in saṃsāra, i.e. to be involved in the mechanism of rebirth and death, is to see the 
world as a collection of separate and autonomous entities that are solid, unchanging, whereas 
to be in nirvāṇa is to see things as impermanent and empty. When an individual perceives the 
emptiness of saṃsāra instead of its fullness (in the sense of substantiality, solidity, imperma-
nence), saṃsāra, in this sense the whole phenomenal world, is transformed into nirvāṇa, which 
in turn also takes the individual out of saṃsāra as a cycle of birth and death, fuelled by igno-
rance, in which both the epistemological and the ontological aspects are intimately intertwined 
(Petek, Na pragu prebujenja, 164). 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
33
individuals takes on the mantle of reality, while the reality perceived 
through conventional modes of cognition assumes the semblance of 
fiction. Conversely, this has also impacted the preconceived under-
standing of the connection between dreams and wakefulness. The il-
lusory frameworks that shape both states are fashioned by the same, as 
Vasubandhu terms it, a “magic wand of consciousness” (as evidenced 
in his treatise the Trisvabhāvanirdeśa). This explains why wakefulness 
does not inherently possess a superior epistemological status compared 
to dreams. Within the eremitic tradition of Buddhism, this correlation 
is elevated to the point where dreams, due to their heightened ability 
to dissolve discursive thought patterns compared to wakefulness, are 
ascribed a greater soteriological significance than mental processes oc-
curring in the awakened state. The internalization of the concept of the 
ontological equivalence between saṃsāra and nirvāṇa holds paramount 
importance in surmounting the fear of death, a fear that is further at-
tenuated through the practice of conscious dreaming. 
An issue frequently highlighted by commentators and yogis them-
selves is the occurrence of premature awakening from dreams. The 
yogi might wake up just as they commence observing the dream 
images. For instance, if awakened during the night, they should re-
frain from opening their eyes. Instead, with unwavering resolve, they 
should re-enter their dream realm, resolute that on the next occasion, 
they will not abruptly awaken from their dreams. When waking up 
in the morning, they should look closely at the reasons why they 
woke up too early – which can include external circumstances such 
as noise, heat or cold, too heavy clothes, etc. – and do their best to 
eliminate them the next time they go to sleep. With every awaken-
ing, it is essential for them to contemplate the essence of their dreams 
and whether they have effectively recognized them. Throughout the 
day, they should fortify their conscious intent to distinctly identify 
the images within their dreams. Additional concerns pertain to the 
manifestation of fragmented and disorderly dream images, stemming 
from the aggregation of distorted mental contents engendered by 
consciousness during wakefulness. The yogi overcomes these by en-
gaging in breathing exercises and maintaining a resolute commitment 
to lucid dreaming. 

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34
Apart from the resolute conscious determination, the practice of the 
yoga of radiant light plays a vital role in fostering the occurrence of 
lucid dreams. While described in the Tilopa and Naropa fragments as 
a practice conducted subsequent to the dreaming technique, the no-
tion of its utility as a prelude to the actual dream practice is also indi-
cated in numerous commentaries. Prior to contemplating the dream 
during wakefulness, yogis should exert themselves to “seize the radi-
ance” (Tib. ‘od gsal zin par bya),
34
 subsequently directing their atten-
tion towards visualizing the five syllables within the heart cakra. This 
method is also recognized as the “mahāmudrā practice for the dream 
state” (Tib. phyag rgya chen po rmi lam du bsgom pa).
35
 Hence, it is 
typically practiced before sleep, often while lying down. During this 
time, yogis centre their focus on envisioning the sacred syllable hūṃ 
within the heart cakra. This syllable radiates a powerful light, and they 
shift their attention sequentially from one syllable to the next. Through 
34
  Segment DK.A.Pa.8, in: Kragh, Tibetan Yoga and Mysticism, 353. 
35
  Segment DK.A.Pa.8, in: Kragh, Tibetan Yoga and Mysticism, 353. 
Figure 8: A yogi practising breathing techniques; mural in the secret temple of 
Lukhang, Tibet, 17th century (Wikimedia Commons, public domain)

IN THAT VERY BODY, WITHIN THAT VERY DREAM
35
the consistent application of this technique, yogis are poised to swiftly 
transition into a dream state. The practice of radiant light yoga aids 
in intensifying the clarity within dreams and concurrently sustains a 
heightened awareness even during profound sleep. Furthermore, upon 
waking, their thoughts remain impeccably lucid. If they awake during 
the darkness, their surroundings become vividly apparent, and the rec-
ollection of their dreams remains distinct. 
The four stages of dream yoga 
The efficacy of the lucid dreaming technique is hence contingent 
upon the preliminary groundwork delineated earlier. The actual prac-
tice of lucid dreaming encompasses four distinct stages. The initial 
stage involves recognizing the dream, often termed as “capturing, 
seizing the dream” (Tib. rmi lam bzung ba). In this phase, yogis be-
come aware that they are within a dream and maintain consciousness 
throughout the dream sequence. The second stage encompasses the 
creation of dream images and the acknowledgment of their illusory 
essence (Tib. rmi lam yongs su sbyang ba). The third stage pertains to 
comprehending the illusory character of dreams (Tib. rmi lam sgyu 
mar shes par bya ba), while the fourth stage involves contemplating 
the authentic nature of dreams (Tib. rmi lam gyi de kho na nyid bsgom 
pa). The concluding stage entails awakening into wakefulness, where-
in the yogis, leveraging a sophisticated dream technique, perceive this 
state through an entirely distinct lens, viewing it “with the glasses of 
the emptiness” experienced within the dream. 
a) Capturing the dream 
The initial stage of the dream process involves the distinct recogni-
tion of the dream as being just a dream. Yogis immerse themselves with-
in their own dream realm, akin to veiling dream images like images on a 
screen. Through this process, they come to recognize themselves as both 
the dream’s creator, originating from their consciousness (vijñāna), and 
as an observer of the dream’s contents simultaneously. This aspect is also 
mirrored in the fragments attributed to Tilopa: 

POLIGRAFI
36
When you recognize dreams as dreams,
you always attend (bhāvanā) to [their] deep sense. 
Tilopa [rmi lam 25–26]
36
 
The following part of the fragment already alludes to the second 
stage of the technique, which involves attentively deciphering the sig-
nificance of dreams and delving into their contents. 
b) Mastery in recognising the illusory nature of dreams 
This stage of deepening lucid dreaming is also referred to as dream 
purification, as its essence lies in intensifying the recognition that all 
dream images are indeed illusory. To grasp this technique, it is worth-
while at this point to briefly delve into the doctrine of consciousness, 
the origin of all mental contents in both wakefulness and dreams, as 
well as the birthplace of liberation. 
 - The nature of (dream) consciousness 
Vasubandhu (320–380), one of the main exponents of the yogācāra 
school, specifically dedicated his efforts to deliberations concerning the 
diverse manifestations of consciousness (vijñāna). The fundamental 
philosophical foundation of the school is the doctrine of “consciousness 
only” (vijñaptimātratā), signifying that everything we perceive, wheth-
er in the external realm or within our own inner self, originates from 
consciousness and its cognitive processes. Hence, there exists solely the 
reality of consciousness, and objects outside of consciousness lack in-
dependent existence from it. It is essential to underscore that the doc-
trine of consciousness alone does not negate the presence of the external 
world; rather, it implies that the encounter with objects in daily experi-
ence is essentially a creation of consciousness. This concept emphasizes 
that the phenomenal world does not exist in the manner it perceives 
itself. The apprehension of conscious phenomena hinges upon the cir-
cumstances of its “storehouse consciousness” (ālayavijñāna), a reservoir 
of imprints amassed across all preceding lifetimes. These imprints carry 
forward into subsequent existences and, under specific circumstances, 
36
  All translations of the Tilopa fragments from Tibetan into English are given in Torricelli, 
“The Tibetan T ext on Tilopa’s Ṣaḍdharmopadeśa,” 145–166.

IN THAT VERY BODY, WITHIN THAT VERY DREAM
37
mature or trigger in the subsequent life, shaping mental contents. This 
establishes a connection between the past, present, and future within 
the realm of human experience. Serving as the foundation for mental 
processes, it holds the residues of the past that influence the present, 
thus shaping the future. Concurrently, it acts as the repository of con-
sciousness and the birthplace of dreams. 
Vasubandhu characterizes the objects within the phenomenal world, 
as perceived by consciousness, as illusions (Vimśatikāvijñaptimātratā- 
siddhi 1). He further elucidates the origin of all mental representations 
that arise in both waking and dreaming states through the doctrine of 
the evolution of consciousness known as vijñānapariṇāma. The term 
pariṇāma signifies progression and transformation, denoting a de-
parture from the prior state. It pertains to the inherent character of 
consciousness, a concept discernible within Abhidhamma Buddhism, 
wherein consciousness is conceived as an array of fleeting occurrences 
that shift from one moment to the next. Consciousness is not a static 
and immutable entity; rather, it emerges anew in every moment and si-
multaneously varies in each instance, carrying latent imprints from its 
preceding states. This unceasing stream of transformation embodies its 
essential ontological essence through interaction with the senses and 
the external world, consciousness constructs representations that en-
compass dream content. This content emerges from karmic imprints 
stored within the storehouse consciousness, interwoven with the im-
pressions from waking experiences, all amassed within the same store-
house.
37
 Vasubandhu elucidates the essence of consciousness by draw-
ing upon the trisvabhāva doctrine, which outlines the three facets of 
consciousness’ nature. In its typical, unillumined state, consciousness 
embodies conceptualization (parikalpitasvabhāva), denoting an ima- 
ginative quality. This conceptualization serves as the foundation for 
37
  The storehouse of consciousness could be compared to Carl Jung’s concept of the collective 
unconscious, a place where various memory traces and archetypes are stored, but ālayavijñāna 
only includes the personal unconscious, as it is merely a collection of one’s past karmic history 
and varies from person to person. What is universal, according to the teachings of Buddhism, is 
that which arises from the accumulated traces in the storehouse of consciousness, i.e. ignorance, 
which causes suffering; therefore, the main technique of human meditation efforts is to purify 
the storehouse of past impressions.

POLIGRAFI
38
its dualistic thought patterns, fostering a divide between itself and the 
external realm. Consequently, consciousness perceives objects as au-
tonomously real, while concurrently sensing its own distinctness from 
the rest of existence. The second alteration in consciousness, known as 
paratantrasvabhāva, surpasses the deceptive notions of objects existing 
autonomously. It emerges from perceiving the interconnectedness of 
phenomena that unfold within consciousness. This understanding ac-
knowledges the causal relationships between mental constructs and also 
recognizes the seamless continuum between mental experiences in both 
wakefulness and the dream state. 
In the same manner that waking consciousness engages with the 
world based on its karmic potentials and the stored predispositions 
within the storehouse consciousness, dream consciousness follows suit, 
as there exists a seamless connection between these two states. Negative 
karma also extends its reach into dreams, mirroring the ethical condi-
tion of the dreamer. These adverse effects are encapsulated by the term 
upaghātava, which can also be understood as a seminal outpouring 
within a dream triggered by encountering an unreal dream image. In 
line with Buddhist philosophy, encountering such an occurrence within 
a dream is construed as a manifestation of negative moral disposition, 
characterized by intense emotions, and carried over from the waking 
life into the realm of dreams. Suffering is engendered by conscious-
ness itself through its representations, and it is in alignment with this 
process that individuals make choices, consequently finding themselves 
situated within a particular realm of reality. Vasubandhu asserts that 
the perception of an object can emerge even in the absence of an actual 
external object (Vimśatikāvijñaptimātratāsiddhi 16). He draws a com-
parison to dreams – just as in dreams, a phenomenon materializes be-
fore us for a brief moment and then vanishes, similarly, such transience 
can occur with an object in the waking state. The fleeting essence of the 
object causes its dissolution, yet its imprint persists within conscious-
ness. Even amidst diverse circumstances, an individual can continue 
to envision its presence. Instances of perception without actual objects 
encompass a range of dream visions, encounters, and journeys.
The third transformation of consciousness, pariniṣpannasvabhāva 
(“perfected nature”), represents a state of consciousness that unveils its 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
39
inherent dynamics, beholding both the world and itself in their genu-
ine form – emptiness. 
When dissecting the dynamic framework of consciousness, Vasu-
bandhu employs several analogies that draw parallels between wake-
fulness and dreams, as well as the objects we perceive within each of 
these states. In its typical condition, consciousness engages in percep-
tion through the lens of impressions and memory, unaware that these 
do not truly reflect reality; much like a dreamer in an ordinary dream 
remains oblivious to the fact that the images witnessed are mere illusions 
(Vimśatikāvijñaptimātratāsiddhi 17). One comes to recognize this upon 
awakening, drawing an analogy between two forms of enlightenment – 
just as a dreamer emerges from slumber and comprehends that the images 
were mere phantasms, born of their dream-consciousness, similarly, in 
wakefulness, by engaging in meditative practice, they awaken from their 
misconceptions and apprehend that all representations are simply products 
of their consciousness. According to the teachings of Tantric Buddhism, 
however, consciousness can solely attain its ultimate and genuine modifi-
cation (pariniṣpannasvabhāva), namely its emptiness, within dreams, sub-
sequently transferring these insights into the realm of wakefulness. 
 - The creative activity of consciousness
Prior to reaching the ultimate stage, which involves the conclusive 
transformation of consciousness and the subsequent transference of 
insights into wakefulness, yogis assess the potency of their boundless 
consciousness through testing within dreams.
38
 Through the diligent 
practice of inner heat and illusory body techniques, they attain com-
plete mastery over their consciousness, preventing them from generat-
ing dream images based on accumulated impressions. The latter could 
be defined as a technique of managing or controlling one’s own dream 
process. Ordinary dreamers, or those who remain in the first, clouded 
modification of their own consciousness, cannot choose what to dream 
about or change the content of their dreams, but merely indulge in 
38
  Vasubandhu illustrates the potent power of consciousness with the example of the story 
from Rāmāyaṇa about ṛṣi, the seer who burnt down a forest by sheer force of his conscious-
ness (GRETIL, “Viṃśatikākārikā,” accessed July 22, 2023, http://gretil.sub.uni-goettingen.de/
gretil/corpustei/transformations/html/sa_viMzatikAkArikA.htm, 20). 

POLIGRAFI
40
watching what is conjured up on the night-screen, with no possibility 
of getting up, turning off the screen and leaving the “bad film” behind, 
while yogis’ training in Tantric techniques enables them to do extreme 
things in their dreams that are not possible in the waking state. As an il-
lustration, if a yogi dreams of water, he possesses the capacity to wilfully 
transmute it into fire; if his dream entails something diminutive, he can 
morph it into something substantial, or even replicate a single entity 
into an infinite multitude. This technique relies on delving into the 
dynamic framework of consciousness that gives rise to dream imagery 
and the associated emotions. It entails a meticulous examination of the 
emergence and dissipation of dream constructs, allowing yogis to per-
ceive that all dream manifestations are illusory and devoid of inherent 
substance. Consequently, this practice helps yogis transcend attachment 
to these manifestations.
This technique is also known as “illusory dream actions” and, as yogis 
of Ladakh taught me, encompasses two categories: mundane and supra-
mundane acts. In the mundane aspect, yogis are capable of engaging 
in ordinary tasks, visiting commonplace locations or executing actions 
within a dream that remain beyond reach in waking life. For instance, 
they can journey to revered terrains or transfigure diverse entities, includ-
ing themselves, into different forms. This practice facilitates the insight 
that the constituents of the dream realm lack autonomous existence, as 
they are intricately interwoven, each imbued with the quality of empti-
ness. The technique of controlling one’s dream process encompasses the 
act of imbuing dreams with a specific reality from within the dream itself. 
This entails a deliberate choice within the dream to embark on journeys 
to uncharted domains – traversing detailed landscapes, such as a voyage 
around the world or venturing into celestial realms. 
In these ethereal expanses, one engages in conversations with deities, 
absorbing their teachings and counsel, while experiencing an overflow 
of bliss and an ecstatic quiver throughout the body. Moreover, they 
have the ability to journey to diverse Buddha’s realms, where the dream-
er frequently assumes the guise of a Buddha.
39
 Gampopa’s commentary, 
39
  Projection of dreams into the realms of celestial or Buddha’s realities is a common tech-
nique used by many yogis as well as lamas; for example, Lama Wonton Kyergangwa projected 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
41
along with the accounts of Ladakhi yogis, narrates dream voyages to 
Amitābha’s Pure Land. Here, trees bedecked in gold grace the land-
scape, rivers exude intoxicating fragrances as they flow, and a cascade of 
himself in a dream into the reality of Guru Padmasambhava, where he received the teachings of 
Hayagrīvatantra (Skrt., Tib. tam drin).
Figure 9: Yogi Darikapa (9th century) flying in his dream 
(Wikimedia Commons, public domain)

POLIGRAFI
42
flowers and lotuses shower down, radiating exquisite luminance. With-
in this realm, the dreamer offers homage and attunes to the Buddha’s 
prayers. Within such dreams, it is imperative for the yogi to recognize 
that all these celestial dimensions are akin to illusions, akin to rainbows 
or the moon’s reflection upon water. This recognition further reinforces 
the concept of the equanimity between saṃsāra and nirvāṇa. 
Another significant method employed for what are often referred 
to as dream journeys and encounters with Buddhas is the practice of 
visualization. Prior to engaging in the actual gtum mo technique, yogis 
undergo training in the following visualization approach: 
The seed-syllables (bīja) of the five families (pañcatathāgatagotra),  
are [taken as visualisation] supports (ālambana). Then, [in sleep]
the buddha-fields (buddhakṣetra) and the buddhas will be seen. 
Tilopa [rmi lam 28–30] 
Yet another prevalent method involves the metamorphosis of yogis 
into maṇḍala deities, characterized by distinct body hues and numer-
ous limbs. This practice is preceded by preliminary visualizations of a 
maṇḍala that portrays the entire universe, centred on Mount Meru. 
Consequently, within a dream, through deliberate intent and con-
scious manipulation, yogis have the ability to transmute themselves 
into various forms: a bird, a lion, a king, a house, a mountain, even a 
Buddha, altering the scale of these images. They can soar through the 
sky, bound onto the moon or sun, or plunge into a profound abyss 
without sustaining harm. They can summon the sun or the moon 
to the earth with a single step, traverse through flames unscathed, 
explore profound depths and expand their presence across the entire 
expanse of the universe.
 - Illusory body yoga and dream body 
The effectiveness of mastering the technique of executing illusory 
actions within dreams is shaped not solely by visualization, but also by 
the practice of the illusory body yoga. This facet involves altering one’s 
own dream body, thereby enhancing the perception of the transient 
nature of the psychophysical continuum, alongside recognition of the 
impermanence inherent in all phenomena. For instance, this practice 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
43
entails the ability to purposefully transform external objects, like trans-
muting water into fire, earth into the moon, or even converting a bird 
into a tiger. The yoga of the illusory body constitutes an essential com-
ponent within this overall practice. The practice of acknowledging the 
ever-changing nature of both entities and oneself, the perpetual process 
of emergence and transformation, holds significance not only during 
life but also during the dying process and the intermediate state of bar 
do.
40
 Hence, the illusory body technique and dream practice comple-
ment one another, synergistically guiding towards the transcendence 
of discursive thinking and dispelling the myriad of illusions that stem 
from it. The capacity to embark on these journeys is intertwined with 
the unique and refined dream body that yogis assume, effectively disen-
gaging from the gross physical form. In this context, the physical tech-
niques for awakening dormant energies hold a significant role, aiding 
in this separation process. It is important to highlight the distinction 
between typical dreams originating in the unawaken, “gross” body of 
an ordinary dreamer, and those stemming from the deliberate manipu-
lation of energies within the subtle body. In the latter case, the subtle 
body undergoes transformation within the dream itself, resulting in a 
nuanced dream experience. The subtle dream body similarly becomes 
evident in the bar do state, drawing parallels to the shamanistic con-
cept of a dream soul disentangling itself from the material realm to 
manifest remarkable phenomena. This notion finds resonance, for in -
stance, in the Bṛhadāraṇyakopaniṣad (4.3.11), emphasizing that during 
a dream, an individual momentarily departs the physical form to adopt 
the dream body, enabling the soul to forge a dream realm distinct from 
the material entities within the phenomenal world. 
The cultivation of diverse supernatural abilities and the prac-
tice of dream journeys serve to fortify the recognition of dreams’ il-
lusory essence. Ultimately, these endeavours aim to culminate in 
their cessation, ushering in the dissolution of all conceptual con-
structs. This transformative process leads to the transition of con-
40
  The recognition of the four emptinesses is also crucial, whereupon the consciousness of the 
fourth emptiness projects the illusory body into the maṇḍala, after which there is the disappear-
ance of both the dreamer, the Buddha, and the maṇḍala.

POLIGRAFI
44
ceptual modification parikalpitasvabhāva into vijñāna’s pristine state 
(pariniṣpannasvabhāva),
41
 marking the culmination of the dreaming 
journey. 
c) Awareness of the illusory nature of dreams 
Upon mastering the aforementioned techniques, yogis advance to 
the third stage of acknowledging and deepening the understanding 
of the illusory nature of dreams. This phase encompasses meditation 
that perceives all phenomena as enchanting illusions and dreams (Skrt. 
svapnamāyopamā, Tib. rmi lam sgyu ma lta bu). This practice is also 
called training in māyā (Skrt., Tib. bslab pa), i.e. illusion, the most im-
portant part of which is the practice of overcoming any kind of fear.
42 
A method to further enhance this practice involves the induction of 
unsettling dreams, wherein yogis must discern the dream’s true nature 
41
  See for instance »Vasubandhu: Trisvabhāvanirdeśa« (GRETIL, accessed July 22, 2023, 
https://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_vasubandhu-
trisvabhAvanirdeza.htm).
42
  It is therefore also referred to as the recognition of illusion and the overcoming of fear (Tib. 
sgyu mar bying gyis brlab cing yang ba spang ba), Segment DK.A.Pa.9, in: Kragh, Tibetan Yoga 
and Mysticism, 354.
Figure 10: A subtle, illusory and dream body; mural in the secret temple of 
Lukhang, Tibet, 17th century (Wikimedia Commons, public domain)

IN THAT VERY BODY, WITHIN THAT VERY DREAM
45
as a mere illusion. This process serves to intensify the realization of the 
dream’s illusory essence. This method primarily revolves around gen-
erating deliberate actions within the dream to assess one’s adeptness in 
surmounting fear. For instance, deliberately engaging in unsettling acts 
within the dream, confronting formidable entities, walking into flames 
or descending into an abyss, all while maintaining the awareness that 
these events have not genuinely transpired. Through this process, yogis 
arrive at the realization that dreams remain mere illusions, dispelling 
the necessity for fear, as everything within them is a product of imagi-
nation. Whenever a thought emerges within the dream, suggesting that 
the dream’s authenticity might be plausible – such as when fear takes 
hold of a yogi – he should promptly examine the fear’s essence within 
the dream context itself. This process leads them to reaffirm that the 
cause of the fear is completely void of reality, rendering all apprehen-
sions redundant. Hence, yogis maintain a distinct awareness within the 
dream itself, acknowledging that they cannot be scorched by the fire, 
carried away by a flood or torn apart by a dog.
43
 This form of dream-
guidance, underscoring the illusory essence of both dreams and waking 
experiences, ultimately fosters an understanding of the inherent non-
existence of the substantial nature within all existence. Yogis compre-
hend that dreams constitute nothing more than a deceptive and illusory 
manifestation of consciousness (parikalpitasvabhāva). The entirety of 
the phenomenal realm reveals emptiness, and consciousness itself bears 
resemblance to a dream-like image. Saṃsāra and nirvāṇa, akin to the 
unreal mirage enticing a thirst-driven deer (Skrt. mṛgatṛṣṇā, lit. “deer-
thirst”),
44
 are recognized as unreal appearances. Consequently, nothing 
is genuinely bounded, thus, there exists naught to liberate. 
In this manner, yogis employ a form of vigilant contemplation of 
dream images, akin to the meditation sati, a detached observation of 
thoughts within Theravāda Buddhism. However, in this instance, the 
43
  Segment DK.A.Pa.9, in: Kragh, Tibetan Yoga and Mysticism, 354.
44
  Mṛgatṛṣṇā is the name given to a Fata Morgana, an optical phenomenon in the atmo-
sphere. The term was coined on the basis of the specific situation in which the phenomenon 
mostly occurs, namely in a vast desert where the sun mercilessly scorches the sand beneath it, 
creating the illusion of water, which drives the thirsty deer to make an hour-long run to get 
some refreshment.

POLIGRAFI
46
practice unfolds within the dream state itself. Through this practice, 
yogis unveil the illusory essence of these images, surmount the imagina-
tive transformation of consciousness and consequently eradicate nega-
tive karmic imprints even within the dreaming process. However, it is 
important to emphasize that at this stage, they have not yet attained the 
ability to directly perceive emptiness as the foundational essence of all 
phenomena. They remain within the domain of what could be called 
the conceptual dream universe. This parallel can also be drawn to expe-
riences in the waking state – when we observe a reflection in a mirror, 
we recognize its illusory nature, yet we are still incapable of grasping its 
true nature directly, free from any conceptual blending. 
d) Contemplation on the true nature of dreams 
In the ultimate phase of dream yoga, having achieved proficiency in 
deciphering the authentic essence of dream images, eradicating emo-
tions within the dream and concurrently surpassing all attachments, a 
state of non-dualistic awareness is reached. This entails a non-conceptu-
al understanding (Tib. rigpa), where consciousness undergoes a meta-
morphosis into its fundamental and pure state (pariniṣpannasvabhāva). 
Figure 11: Yogis observe dreams and discover their creative potentials; mural in 
the secret temple of Lukhang, Tibet, 17th century (Wikimedia Commons, public 
domain)

IN THAT VERY BODY, WITHIN THAT VERY DREAM
47
Consequently, yogis perceive solely the serene and unblemished lumi-
nance of consciousness – the primal Buddha nature – characterized by 
emptiness, devoid of dream narratives and without the presence of the 
dreamer. This state is precipitated by a preceding examination of the 
yogis’ dream consciousness, culminating in the revelation that all exists 
within a consciousness that is uncreated and boundless, akin to an un-
fathomable ocean or an endless cosmos. Thus, a shift occurs from a con-
sciousness comprised of conceptual frameworks (parikalpitasvabhāva) 
to a consciousness which understands the interconnectedness of mental 
phenomena (paratantrasvabhāva) and finally to a consciousness devoid 
of any mental constructs (pariniṣpannasvabhāva), akin to the vacant 
expanse of the sky. At this stage, the dream progression undergoes a 
metamorphosis into a non-conceptual contemplation, specifically 
a meditation on suchness – the genuine essence of the dream. This 
practice concurrently fosters an awareness of the suchness inherent in 
wakefulness (Tib. chos nyid, Skt. tathātā, also dharmatā). The obscured 
conceptual consciousness (Tib. kunzhi namshe) inherently generates 
duality and engages in the play of dualism. In truth, the foundational 
element of consciousness is the boundless interplay of dualistic per-
ceptions of the world. This incessant interplay consistently generates 
novel experiences, meticulously storing them within the repository of 
consciousness known as ālayavijñāna. In the final stage of dream yoga, 
ālayavijñāna undergoes complete purification, allowing yogis not only 
to comprehend the mechanism of consciousness but also to perceive it 
in its true form – as empty. The emergence of non-dual awareness with-
in the dream realm signifies a manifestation of enlightenment within 
the dream itself. This awakening not only unveils the emptiness inher-
ent in all things but also reveals the Buddha-nature – the fundamental 
essence of all phenomena. 
At the end of the dream: journeying towards waking consciousness 
and the end-of-life dream 
In the final phase, yogis extend these dream revelations into wakeful-
ness, where they perceive all phenomena and encounters as devoid of 
inherent substance, possessing the illusory quality akin to dream im-

POLIGRAFI
48
ages. They perceive the entirety as a dream and dreams themselves as 
nothing but dreams.
45 
Consequently, dreams guide yogis towards the 
realization of the “dream-like” nature inherent in everyday existence 
and lead to authentic awakening. This journey encompasses a transi-
tion from illusory wakefulness and ignorance to a comprehension of 
wakefulness’s mechanisms and thought processes. This progression ul-
timately surpasses ordinary experiences, bringing forth the recognition 
that there exists no absolute separation between dreams and wakeful-
ness. The reason being, the inherent nature of objects as perceived in 
our ordinary consciousness during wakefulness aligns with the nature 
of objects within dreams, as they both stem from the same conscious-
ness. In this manner, the correlation between wakefulness and dreams 
mirrors the ontological unity, the absence of any differentiation, which 
aligns with the Mahāyāna Buddhist perspective that characterizes all 
phenomena. Both states, like all else, bear the profound imprint of 
emptiness, the great seal that defines them. The practice of dream yoga 
is intricately intertwined with the doctrine of emptiness, representing 
a means of deepening one’s experiential understanding of emptiness, 
which is an enduring supreme wisdom. 
a) Dreams and bar do 
Through scrutinizing dreams as inherently dream-like, illusory, and 
transient, yogis discern not only the character of mental states and phe-
nomena in wakeful existence but also those that emerge within the in-
termediate state between death and rebirth (bar do). In addition to its 
impact on the final technique, dream yoga also assumes a pivotal role in 
the subsequent practice known as radiant light yoga. Notably, this prac-
tice is engaged prior to dream yoga, and concurrently, the proficiency 
gained in dream yoga augments the adeptness in training for radiant 
light yoga. Both techniques, dream yoga and radiant light yoga, hold 
immense significance during the process of dying. They empower yogis 
to sustain awareness and identify the illusory character of conscious-
ness-generated images even in the moments of dying or the subsequent 
post-death phase, specifically within the intermediate state between 
45
  Segment DK.A.Ki.5, in: Kragh, Tibetan Yoga and Mysticism, 524. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
49
death and rebirth (bar do). Within the Vajrayāna Buddhist tradition, 
six distinct intermediate states are recognized: firstly, the bar do during 
the transition between death and rebirth; secondly, the bar do to the lu-
minous phase that promptly ensues death; thirdly, the bar do of becom-
ing, encompassing the journey towards rebirth; fourthly, the bar do of 
birth and death, signifying existence within a reality contingent upon 
one’s karma; fifthly, the bar do of dreaming, encapsulating the states of 
slumber and awakening; and finally, the bar do of meditation. Within 
the framework of the six dharmas, the term bar do denotes the distinct 
practice associated with the interval between life and rebirth,
46
 epito-
mizing yogis’ accomplishment in spiritual pursuit and proficiency in the 
six yogas during their lifetime. Hence, the consciousness experienced in 
wakefulness, dreams and death remains identical – the very conscious-
ness that engenders illusions. The yogis’ task lies in further cultivating 
this understanding, even within the intermediate state. 
Discussions concerning the six dharmas and the Bardo Thödol (Liber-
ation in the Intermediate State Through Hearing , more commonly known 
as The Tibetan Book of the Dead) encompass elaborate depictions of the 
process of dying and the encounters within the dying phase. Death and 
the act of dying are frequently likened to the condition of dreaming. 
However, it is important to note that this comparison is more than just 
a metaphor. In truth, the very essence of the dying process mirrors the 
efficacy of the dream practice itself. Throughout their lifetime, before 
nearing the threshold of death, yogis can, through the potency of their 
consciousness, even access the state of bar do within their dreams. En-
tering bar do through dreams during life further deepens their terminal 
lucidity. The discussions centred around the six dharmas also encom-
pass the delineation of associated techniques practiced by yogis within 
dreams. These include recognizing all images as illusory dream manifes-
tations, cultivating extraordinary capacities like telepathy, envisioning 
potential future incarnations, embarking on diverse dream expeditions 
to both familiar and unfamiliar realms. In these journeys, yogis engage 
with individuals and entities unable to perceive or hear them, initially 
evoking a sense of trepidation. However, they swiftly discern that they 
46
  This bar do occurs seven weeks before a new birth. 

POLIGRAFI
50
exist within an intermediate state, realizing that everything they en-
counter stems solely from their own consciousness. Within Gampopa’s 
writings, the notion is conveyed that those with the capability ought 
to engage in the practice of mahāmudrā. This is  because the efficacy of 
mahāmudrā within the bar do state is equivalent to a hundred years of 
meditation conducted throughout one’s lifetime.
47
 
The transitions between death and new life or liberation, depending 
on the success of the bar do and training in other yogas, are also de-
scribed. During the process of dying, yogis retain a physical form, with 
the initial stage being the observation of the dissolution of this corpo-
real body. Through the practice of deity yoga, a subtle body emerges, 
akin to the dream body, comprising alterations within consciousness 
(Tib. yid kyi lus, Skt. manodeha, also referred to as manomanakāya).
48
 In 
this state, the perception of deities manifests, which yogis, akin to the 
practice of dream yoga, acknowledge as manifestations of an illusory 
nature, all the while sustaining the awareness of their own demise.
49
 As 
the dissolution of the dream body, or manomanakāya, commences, it 
transforms into saṃbhogakāya. Following the dissolution of the latter, it 
merges with radiant light, culminating in the emergence of dharmakāya 
– the embodiment of the Dharma, also referred to as the body of bliss 
(Tib. de ba chen po ’i sku, Skrt. mahāsukhakāya). This signifies the attain -
ment of Buddhahood, i.e. nirvāṇa. 
The sequence of elemental dissolution during the dying process is 
likened to the progression of descending into slumber. Similar to how 
yogis progressively “relinquish” their physical form and adopt the termed 
body of consciousness or dream body, they then encounter these bod-
ies – manifestations of consciousness – within dreams, taking shape 
as dream images. The dissolution that unfolds during the moment of 
death comprises two distinct processes: the disintegration of the gross 
elements and subsequently, the disintegration of the subtler elements. 
Thus, the dissolution of the bodies is analogous to the dissolution of con-
ceptual systems of consciousness (paratantrasvabhāva). In the end, all 
47
  Segment DK.A.Pa.13, in: Kragh, Tibetan Yoga and Mysticism, 360. 
48
  Manomanakāya is actually a kind of dream nirmāṇakāya, a body of transformation.
49
  T orricelli, The Tibetan T ext on Tilopa ’s Ṣaḍdharmopadeśa, 155. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
51
that is left is the subtle state of pure awareness (pariniṣpannasvabhāva), 
the “radiant light”, in which yogis have been trained in the course of 
their life. Pure light represents the purity of yogis’ consciousness and the 
absence of mental impurities. Individuals approaching death without 
prior meditation training do not perceive this light; instead, they lapse 
into a state of unconsciousness where their amassed karma unexpect-
edly triggers a succession of dream-like hallucinations in the interme-
diate state. Consequently, the individual once more succumbs to the 
“sleep of ignorance”, takes residence in the womb, and awakens in a 
subsequent life in a different embodiment. On the contrary, adept yogis, 
through the discernment of unblemished light, sustain this condition 
and liberate themselves from the cycle of rebirth. In the pursuit of the 
intermediate state practice, it is imperative for yogis to maintain aware-
ness of being within this state. Achieving this awareness is contingent 
upon the prior practice of dreaming. Dreams essentially serve as a pre-
paratory arena for death and the ensuing liberation. Those who have 
undergone dream yoga training, who have consistently remained con-
scious during dreams and identified dream images as illusory and void, 
will carry this awareness into the intermediate state. There they will 
recognize the state for what it is – as illusory as everything else – as the 
ultimate perspective dismantles rigid divisions between life and death. 
b) Overcoming emotions through dream yoga 
Nevertheless, the proficiency acquired through dream yoga training 
is equally vital for regulating emotions and discerning their illusory es-
sence within the intermediate state. Throughout the process of dying, 
yogis transcend the array of emotions classified as the three mental poi-
sons (Skrt. triviṣa). This capability is honed through their involvement 
in dream yoga practice, allowing them to discern these emotions as 
illusory. This awareness triggers a shift toward non-conceptual contem-
plation (Tib. mi rtog pa, Skrt. nirvikalpa), ultimately culminating in an 
embrace of emptiness. The consciousness of individuals approaching 
death who have not undergone dream yoga training grapples with a 
diverse range of sensations. The dominance of one of these sensations, 
categorized under the three poisons, determines the realm of their sub-
sequent rebirth. For instance, greed and avarice result in the birth of 

POLIGRAFI
52
hungry demons (Tib. yi dags, Skrt. preta), while anger leads to the ex-
perience of hellish realms (Tib. dmyal ba, Skrt. naraka), and delusion 
(Tib. gti mug, Skrt. moha) leads to birth within the animal realm (Tib. 
byol song, Skrt. tiryañc). In this context, the discussions on the six dhar-
mas emphasize that yogis must exercise caution against becoming at-
tached to the bliss derived from transforming all images and emotions 
into emptiness. Failing to do so might hinder the attainment of nirvāṇa 
and instead lead to a return to the cycle of saṃsāra. During the process 
of dying, the practitioner also gains proficiency in the sexual practices 
of karmamudrā,
50
 which serve as a means for yogis to transcend anger, 
carnal desires and sexual frustration. For instance, during this phase, vi-
sions of the father and mother engaged in sexual intercourse may arise. 
In these visions, an ordinary individual or an untrained dreamer might 
encounter intense anger and jealousy towards their father and a yearn-
ing for their mother.
51
 Such emotions could be seen as a latent Oedipus 
complex even preceding birth, while a contrary emotion could lead to 
rebirth within a female body. Driven by anger, the person in the process 
of dying enters his father’s body through the anus, thus undergoing a 
cycle of saṃsāric rebirth. Due to his training in the six yogas, skilled 
yogis successfully overcome, the temptations of such visions, remain-
ing calm and unemotional at the vision of his future parents, who will 
not become that because of his perfection. A less skilled yogi might be 
confronted with a latent desire, for example, for his mother, and strug-
gle with the elimination of that feeling; as a guideline, texts suggest 
that one should imagine the mother as his Tantric partner, thus trans-
forming sexual desire into sensual and spiritual devotion. If he fails, 
he can try imagining his father and mother as two deities, and if he is 
still unable to dispel the otherwise not-so-strong emotion, he is advised 
to contemplate what he has seen as an image from his dream, and to 
deepen the idea that it is merely a projection of his consciousness. In 
the event of repeated failure, other tips are added, including visualis-
ing oneself as a deity and meditating on light and emptiness until the 
yogi has banished all emotion and thought. These techniques are also 
50
  Segment DK.A.Khi.16, in: Kragh, Tibetan Yoga and Mysticism, 571. 
51
  Segment DK.A.Pa.13, in: Kragh, Tibetan Yoga and Mysticism, 360. 

IN THAT VERY BODY, WITHIN THAT VERY DREAM
53
called “closing the womb door”, because if they are successful, the yogi 
prevents his saṃsāric rebirth. 
c) The transference of consciousness 
Bar do is followed by a transmission of consciousness, which, de-
pending on the level of spiritual progress, leads either to a rebirth or 
liberation. Similar to the bar do, this practice is further enriched by 
yogis throughout their life and even within the context of dream yoga. 
Preparations are equally important for this technique, and alongside 
mahāmudrā, the visualization of the syllable hūṃ within the heart 
cakra is advised. Following this, a luminous image emerges, radiating 
from within to the external world. Subsequently, yogis perceive celestial 
realms and divine beings, all of which are eventually integrated into the 
syllable hūṃ. 
As an alternative, yogis can engage in the practice of consciousness 
transference within a dream, envisioning their consciousness journey-
ing to higher realms, like the celestial realm of Buddha Vajradhara. 
Here, they can engage in the practice of mahāmudrā even within their 
dreams. It is important that they see the celestial realm clearly, which 
is why they need to imagine this kind of journey continuously during 
the day, leading to a clear vision in their dreams.
52
 In dreams, yogis 
can utilize visualizations to contemplate the dissolution of both the 
physical and subtle body elements that occur at the time of death. By 
envisioning the elements of the subtle body and incorporating sacred 
syllables, this practice can be further enriched through various breath-
ing techniques. In their dreams, they may try they hand at transferring 
their consciousness to one of the celestial realms, where they appear in 
the disembodied, completely empty form of one of the chosen deities, 
much like a reflection in a mirror. Hence, yogis can undergo the trans-
ference of consciousness into the realm of Buddhahood even within the 
realm of dreams. During the practice of prāṇāyāma techniques, they 
envision the process of death and visualize the heart cakra syllable mov-
ing between their mind and dreams, symbolizing the transference of 
consciousness to an elevated state. At this point, breath becomes in-
52
  Segment DK.A.Pa.11, in: Kragh, Tibetan Yoga and Mysticism, 356. 

POLIGRAFI
54
tertwined with light, signifying the fusion of consciousness with the 
utmost state. Gampopa’s commentaries also allude to a technique remi-
niscent of Hindu haṭhayoga, as evident from its meaning, i.e. “strong, 
forceful transference” (Tib. btsan thabs kyi ‘pho ba). The Tibetan term 
btsan thabs corresponds to the Sanskrit term haṭha, signifying “power” 
and “force”. Yogis can also engage in these practices with a dying per-
son. There have also been techniques involving the visualization of con-
sciousness transfer to another body within one of the saṃsāric realms. 
These methods are primarily employed by those who are less adept and 
may not achieve Buddhahood upon death. However, mastery of the six 
yogas leads to the unconditioned state, rendering such practices unnec-
essary. Fragments of Tilopa’s teaching also describe the practice of en-
tering a new body after death, whereby yogis direct their consciousness 
from their body into another body (Tilopa, [‘pho ba 61]). This practice 
of transference can be undertaken during one’s lifetime by directing 
consciousness towards a recently deceased individual, whose body is 
still in a fresh state. 
Figure 12: Visualisation of sacred syllables; mural in the secret temple of Lukhang, 
Tibet, 17th century (Wikimedia Commons, public domain)

IN THAT VERY BODY, WITHIN THAT VERY DREAM
55
d) Dreams on the way to nirvāṇa 
The connection between dreams and death is apparent in various 
early Hindu and Buddhist texts, where comparisons between deep sleep 
and dying are frequently drawn. In both deep sleep and death, indi-
viduals encounter a state of darkness devoid of mental activity. Within 
the context of the Tantric tradition of Buddhist hermits, the process 
of dying is likened to an enchanting dream realm. This dream world, 
adorned with forests of illusory images, serves as a final test of the dy-
ing person’s spiritual preparation, ultimately guiding them towards the 
realm of the unconditional. Death itself is thus replete with dream-like 
images, and the efficacy of this process hinges on proficiency in the art 
of dreaming. As elucidated in the preceding sections, dreaming serves 
as a crucial foundation not only for itself but also as a pivotal “training 
ground” for other techniques like bar do and the transference of con-
sciousness. 
In contrast to early Hindu and Buddhist texts where dreams were 
associated with leading to death, within the Tantric eremitic tradition, 
dreams lead beyond death. A proficient dreamer, even in the intermedi-
ate state, can unveil the illusory character of all manifestations, guiding 
them towards the unconditioned state beyond the realms of life and 
death – nirvāṇa. Dream yoga, a practice that purifies consciousness to 
such a degree that it sustains lucidity even in the intermediate state, 
can be seen as the ultimate method of salvation, guiding individuals 
towards a supreme and unconditional state of existence. In accordance 
with the Mahāyāna Buddhist teachings and the practices of Tantric yo-
gis, nirvāṇa is inherently present within us all, existing in a dormant 
state. This latent state reveals the paradoxical nature of our true essence, 
its immediate presence that is simultaneously the most intricate spirit-
ual realization. The potential to achieve this state perpetually lies ahead 
of us, offering the opportunity for its attainment. Indeed, in this con-
text, Milarepa’s resounding exhortation carries profound significance. 
In that very body, within that very dream – when, if not now? 

POLIGRAFI
56
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