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 Illuminating Your Life Through Lucid Dreaming and the Tibetan Yogas of Sleep

Andrew Holecek

Cover design by Rachael Murray


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 2016 Andrew Holecek 
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 Foreword © 2016 Stephen LaBerge

About the Author
ANDREW HOLECEK is an author, spiritual teacher, and humanitarian. He has
been a practitioner of Vajrayana Buddhism for more than thirty years and has
completed the traditional three-year retreat. Andrew has a strong scientific
background, including a degree in biology, years in the study of physics, and a
doctorate in dental surgery. This has instilled in him a healthy skeptical nature,
which inspired him to go directly to the source to obtain his education and
meditative training in Buddhism. He has studied extensively in Nepal, India, and
even Tibet — the geographic wellspring of Buddhism — and has received
teachings from many of the greatest living masters.
Andrew is a concert-level pianist with a degree in classical music and a
lifelong fervor for the arts. He is also a dedicated athlete who integrates physical
health with his spiritual and intellectual endeavors. His passion for full-spectrum
living includes his desire to understand consciousness through waking,
dreaming, sleeping, and dying, and his love of exercising body, mind, heart, and spirit.
In 1990, Andrew co-founded Global Dental Relief, which provides health
care to impoverished children in Nepal, India, Cambodia, Vietnam, Kenya, and Guatemala.
Between his writing regimen, meditation retreats, and international teaching
schedule, Andrew finds time to walk his dog and enjoy the pleasures of life
along the foothills of Colorado. For more information see andrewholecek.com.

About Sounds True
SOUNDS TRUE is a multimedia publisher whose mission is to inspire and
support personal transformation and spiritual awakening. Founded in 1985 and
located in Boulder, Colorado, we work with many of the leading spiritual
teachers, thinkers, healers, and visionary artists of our time. We strive with every
title to preserve the essential “living wisdom” of the author or artist. It is our
goal to create products that not only provide information to a reader or listener,
but that also embody the quality of a wisdom transmission.
For those seeking genuine transformation, Sounds True is your trusted
partner. At SoundsTrue.com you will find a wealth of free resources to support
your journey, including exclusive weekly audio interviews, free downloads,
interactive learning tools, and other special savings on all our titles.
To learn more, please visit SoundsTrue.com/freegifts or call us toll-free at
800.333.9185.
....

Praise for Dream Yoga
“Andrew Holecek’s book is a real treat. It covers all of the necessary
information—which is still quite new to most people, often even to Buddhists.
But it also contains numerous experiential exercises and practices—which are
quite effective—so that you can directly experience these profound states for
yourself. When you do so, you will literally never be the same again, I can
assure you! Don’t miss your opportunity to realize some of the very deepest
and highest of all human potentials, from a real master of these realms!”
KEN WILBER, author of The Fourth Turning
“As Andrew Holecek writes, dream and sleep yoga are ‘about bringing light
into the darkness of any aspect of life.’ His valuable book presents a wide
variety of Eastern and Western practice techniques, drawing from many
authentic sources. Between his words one can sense a deep enthusiasm that
comes from personal experience with the practice. This informative book will
be very beneficial for dedicated dream yoga practitioners.”
TENZIN WANGYAL RINPOCHE, author of The Tibetan Yogas of Dream and Sleep
“In Dream Yoga, Andrew Holecek has skillfully integrated the deeply
philosophical and spiritual tradition of Tibetan dream yoga with the
psychological methods and insights of the modern discipline of lucid dreaming.
At once profound and pragmatic, traditional and contemporary, this is a fine
contribution to the growing literature on ways of exploring the nature of the
mind and its role in nature by way of awakening to our dreams.”
B. ALAN WALLACE, author of Dreaming Yourself Awake
Andrew Holecek has written a comprehensive and much-needed book on the
interface between lucid dreaming and dream yoga. His own long-term dharma
practice and rigorous training in the Western scientific tradition helps us to
clearly understand the remarkable opportunities that await us each night.
Dream yoga practices have been used for centuries in Tibet, leading many
beings to awakening. This book will help secure this important practice in the
West and will introduce many to the wonders of our nocturnal meditations.
TSOKNYI RINPOCHE, author of Open Heart, Open Mind
“In Dream Yoga, Andrew Holecek invites us to relate to our experience while
sleeping with the same intention we bring to our spiritual path work while
awake. How can we use our dreaming, in practical and effective ways, to see
through appearance and consciously participate in our most fundamental nature
of awareness? How can we become aware of awareness? Andrew seamlessly
moves from theories to practices to possible benefits and back again, all arising
from his decades of personal work and study. His writing has a wonderful
transparency, an offering that’s at once profound while not taking itself too
seriously. My experience of dreaming has already changed, just reading this book.”
BRUCE TIFT, psychologist and author of Already Free
....


Table of Contents
Foreword by Stephen LaBerge, PhD
Prologue
INTRODUCTION Adventures in Consciousness
CHAPTER 1 What Is a Lucid Dream?
CHAPTER 2 A Map for Practices of the Night
CHAPTER 3 Understanding Sleep Cycles
CHAPTER 4 Western Lucid Dream Induction Techniques
CHAPTER 5 Eastern Lucid Dream Induction Techniques
CHAPTER 6 A Fundamental Meditation: Mindfulness
CHAPTER 7 The Lion’s Gaze
CHAPTER 8 Advanced Meditations and Visualizations
CHAPTER 9 Illuminating the Deeper Mind
CHAPTER 10 The Mind’s Fuzzy Boundaries
CHAPTER 11 A Taxonomy of Dreams
CHAPTER 12 Breaking the Frame: An Introduction to Illusory Form
CHAPTER 13 The Practice of Illusory Form
CHAPTER 14 Advancing to Dream Yoga: First Stages and Practices
CHAPTER 15 Higher Attainment: More Stages of Dream Yoga
CHAPTER 16 Near Enemies and Other Obstacles
CHAPTER 17 An Introduction to Sleep Yoga
CHAPTER 18 The Practice of Sleep Yoga
CHAPTER 19 The Fruition of Dream and Sleep Yoga
CHAPTER 20 Bardo Yoga
Epilogue
Acknowledgments
Notes
Suggested Reading
Index
About the Author
About Sounds True
Copyright
Praise for Dream Yoga


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Dream Yoga- Illuminating Your Life Through Lucid Dreaming and the Tibetan Yogas of Sleep
....
Published 2016

Book design by Beth Skelley
The poem “Out Beyond Ideas” by Jalal al-Din Rumi, translated by Coleman Barks and published in The
Essential Rumi: New Expanded Edition (New York: HarperSanFrancisco, 2004), is reprinted by permission
of the translator.

DDC 154.6/3—dc23LC record available at http://lccn.loc.gov/2015044686

Lucid Dreaming and Tibetan Dream Yoga for Insight and Transformation

B. Alan Wallace

1. Lucid dreams. 2. Yoga—Tantric Buddhism.


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 2012 by B. Alan Wallace 

Lucid Dreaming
Lucid dreaming is simply being conscious that you are dreaming.
Many people, especially in childhood, have had lucid
dreams and have described them. Often in lucid dreaming there
is a sense of exhilaration on discovering you are dreaming right
now—an excitement so intense that it may cause you to awaken.
If you are able to maintain both the dream and your awareness
of it, there comes a great sense of freedom. Knowing that the
dream images are insubstantial, you can walk through dreamed
walls or escape the law of gravity, flying over vivid, imagined
landscapes. With training you can shape the dream environment
according to your wishes. Small things can be made large,
large objects shrunk at will. The only limit is your imagination.
Once greater control has been developed you can use the dream
space as a laboratory to achieve psychological insights, overcome
fears, do creative work, entertain yourself, or meditate in
the virtual environment of your choosing.
The science of lucid dreaming is a recently developed system
of theory and practice within the field of psychology. Although
he had important predecessors, Stephen LaBerge, who received
his PhD in psychology from Stanford University, is the foremost
exponent of lucid dreaming. In the late 1980s, LaBerge, while
doing graduate research at Stanford, became the first to prove to
the scientific community that one can be consciously aware
while dreaming. Although many people had reported lucid
dreams through the ages, psychologists assumed these were
false memories—that people had actually awakened at night
and in the morning mistakenly believed they had been conscious
of dreaming. LaBerge is extremely gifted as a lucid
dreamer and is able to have lucid dreams at will, an ability he
had naturally as a child but which was lost during adolescence,
then deliberately regained as a graduate student. As part of his
research he devised a method of making specific eye movements
while he dreamed so that his fellow researchers would know he
was awake within his dreams. This method proved the existence
of lucid dreaming.
While at Stanford, LaBerge developed more effective means
of awakening in his dreams and sustaining and vivifying them.
Continued research, including interaction with interested lay
persons, led to the publication of several popular books on lucid
dreaming (including Lucid Dreaming, Exploring the World of
Lucid Dreaming, and Lucid Dreaming: A Concise Guide to Awakening
in Your Dreams and in Your Life). Due in large part to La-
Berge’s work, the reality of lucid dreaming has been generally
acknowledged in the field of psychology. I met Stephen LaBerge
in 1992 when I was a graduate student in religious studies at
Stanford. My research centered on the contemplative development
of attention. When Stephen and I talked about our
research, we both saw immediately that our work was complementary.
Beginning in the late 1990s I began collaborating with
Stephen in ten-day public workshops that included training of
the attention and dream practice.
....

 Dream Yoga
Historically, Tibetan Buddhists seem to have explored the yoga
of dreaming and sleep more deeply than other contemplative
traditions. Dream yoga is part of a spiritual tradition whose goal
is the complete awakening called “enlightenment.” An experience
beyond our normal, rational way of understanding, full
enlightenment is said to include knowledge of all reality in both
breadth and depth. And it is wedded to an all-embracing compassion,
a profound love for all beings. Sometimes enlightenment
is described as a nondual experience of wisdom and bliss.
As to the actual flavor of enlightenment, such portrayals leave
us with more questions than answers, but it must be an awesome achievement.
In the Tibetan Buddhist tradition—the style of contemplative
spirituality with which I am most familiar—dream yoga
comprises a set of advanced spiritual practices that act as a powerful
aid to awakening from samsara. Samsara may be briefly
described as a dreamlike experience of life after life, propelled
by ignorance. This, according to Buddhism (and other spiritual
traditions), is our normal modus operandi. Ignorance and the
distorted views woven from it are, for Buddhism, the source of
all suffering. True and ultimate happiness, on the other hand,
results from the elimination of ignorance, from awakening
from the dream of samsara. A buddha, an enlightened one, literally
means “one who is awake.”
The practices of dream yoga are based upon a three-tiered
theory of consciousness. According to this view, the most coarse
and superficial level of consciousness is what we in the West
call the psyche. The psyche comprises the five physical senses
along with conscious and unconscious mental phenomena—
thoughts, feelings, sensations, and so forth. This is our ordinary,
conditioned mind. The psyche emanates from a deeper,
intermediate level, the substrate consciousness. This is described
as a subtle mind stream containing latent habits, tendencies,
and attitudes tracing back to previous lifetimes. The deepest and
most fundamental layer, primordial consciousness—encompassing
both the psyche and the substrate consciousness—is an ultimate
level of pure wisdom where the “inner” (mind) and “outer”
(phenomenal world) are nondual. The realization of primordial
consciousness is the gateway to full enlightenment.
Dream yoga seeks to gradually penetrate to primordial consciousness
by way of realizing that everything, oneself included,
emerges from and is of the nature of this primordial, enlightened
ground. The specific practices of dream yoga enable one to
explore and deeply understand the nature and origin of the
mental phenomena of the psyche, to penetrate to its source—
the substrate consciousness, or ground of the ordinary mind—
and finally to recognize and dwell in primordial consciousness.
Although it initiates this process during sleep and dreams,
dream yoga involves practices employed during the daytime
and aims to awaken our entire life—day and night—from the
sleep of samsara.
My first encounter with dream yoga came in 1978, when I
acted as a translator for Westerners attending teachings on
dream yoga by Zong Rinpoche, an eminent Tibetan lama. He
explained that dream yoga is one of a group of advanced practices
called the Six Yogas of Naropa and that it requires a strong
foundation in meditation. Following that advice, I engaged in
foundational practices before attempting dream yoga. In 1990 I
received dream yoga instruction from another revered Tibetan
teacher, Gyatrul Rinpoche. Two years later a friend requested
that I teach him dream yoga. I asked Gyatrul Rinpoche if I should
teach it, and he gave me his permission. Over the years that I have
practiced and taught dream yoga, my sense of reverence and
respect for this practice has only grown. This is one of the core
traditions of Tibetan Buddhism, and it has enormous implications
for both our understanding of reality and our spiritual advancement.

Introduction
In all the great spiritual traditions where meditation plays an
important role, the watchword is “Awaken!” This call is echoed
in the Western science of psychology. The implication is that
throughout our lives weve been asleep—in essence, dreaming.
Of course if we sleepwalk through life we will invariably stub our
toes on unseen realities. Given life’s uncertainties, we need to be
as awake as possible to its opportunities and dangers. Dreaming
Yourself Awake is directed as much to our awakening from lifeas-
a-dream as it is to our becoming lucidly aware as we dream at
night. Both situations, and our awakening within them, are intimately
connected. Such an awakening brings with it the clarity
and freedom that form the basis for genuine happiness.
How are spiritual awakening and lucid dreaming connected?
In both cases you are poignantly aware of the unfolding of your
experiences in the present moment. You are not carried away by
distractive thoughts and emotions. You can observe their appearance,
continuity, transformation, and fading with perfect
clarity. Like a chess grand master, your mind is fully focused—
sure and unclouded. Such clarity is a gateway to inner freedom.
Awake to the potential of every situation, you become the master
of your destiny. Dream practice can heighten creativity, solve
problems, heal emotions, or provide scintillating inner theater—
the ultimate in entertainment. It can also be a valuable aid to
the attainment of spiritual awakening.

What is it like to be lucidly aware that you are dreaming? The
seventeenth-century English philosopher and physician Sir
Thomas Browne, who could witness and control his dreams like
a movie director, said, “In one dream I can compose a whole
Comedy, behold the action, apprehend the jests and laugh my
self awake. . . .” Another seventeenth-century Englishman,
Samuel Pepys, described the erotic potential of lucid dreaming:
“I had my Lady Castlemayne in my arms and was admitted to
use all the dalliance I desired with her, and then dreamt that this
could not be awake, but that it was only a dream.” The anthropologist-
shaman and best-selling author Carlos Casteneda was
instructed by his teacher to look at his hands while dreaming.
When he first accomplished this he found himself in a surreal
and forbidding landscape. Casteneda claimed he mastered the
“art of dreaming” to the point that he could visit other worlds.
Dreaming Yourself Awake integrates the two most effective
approaches to dream practice—lucid dreaming, as developed
and enhanced by the science of psychology, and the dream yoga
of Tibetan Buddhism. 
Together they will bring you to a lifechanging awakening.
....


Table of Contents
Introduction ix
part o n e : Lucid Dreaming
î. Meditative Quiescence: Laying the Groundwork
for Lucidity 1
2. The Theory of Lucid Dreaming 19
3. The Practice of Lucid Dreaming 35
4. Proficiency in Lucid Dreaming 53
part t w o : Dream Yoga
5. The Universe of Dream Yoga 67
6. The Daytime Practices of Dream Yoga 79
7. Nighttime Dream Yoga 95
part t h r e e : Bringing It All Together
8. Putting Your Dreams to Work 115
9. Individualized Practice and Infrequently
Asked Questions 123
to. Dreaming Yourself Awake : A Wider Perspective 135
Notes 151
Glossary 159
Selected Bibliography 165
Index 167


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New light on the self and consciousness from neuroscience, meditation, and philosophy

EVAN THOMPSON

FOREWORD BY STEPHEN BATCHELOR


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Someone who dreams of drinking wine at a cheerful banquet
may wake up crying the next morning. Someone who dreams
of crying may go off the next morning to enjoy the sport of the
hunt. When we are in the midst of a dream, we do not know it’s
a dream. Sometimes we may even try to interpret our dreams
while we are dreaming, but then we awake and realize it was a
dream. Only after one is greatly awakened does one realize that
it was all a great dream, while the fool thinks that he is awake
and presumptuously aware.
—Chuang Tzu (Zhuang Zi), trans. Victor H. Mair,
Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu
....

Introduction
The central idea of this book is that the self is a process,
not a thing or an entity. The self isn’t something outside
experience, hidden either in the brain or in some immaterial
realm. It is an experiential process that is subject to
constant change. We enact a self in the process of awareness,
and this self comes and goes depending on how we are aware.
When we’re awake and occupied with some manual task,
we enact a bodily self geared to our immediate environment.
Yet this bodily self recedes from our experience if our task
becomes an absorbing mental one. If our mind wanders, the
mentally imagined self of the past or future overtakes the self
of the present moment.
As we start to fall asleep, the sense of self slackens. Images
float by, and our awareness becomes progressively absorbed
in them. The impression of being a bounded individual distinct
from the world dissolves. In this so-called hypnagogic
state, the borders between self and not-self seem to fall away.
The feeling of being a distinct self immersed in the world
comes back in the dream state. We experience the dream
from the perspective of the self within it, or the dream ego.
Although the entire dream world exists only as a content of
our awareness, we identify our self with only a portion of it—
the dream ego that centers our experience of the dream world
and presents itself as the locus of our awareness.

At times, however, something else happens. We realize we’re
dreaming, but instead of waking up, we keep right on dreaming with
the knowledge that we’re dreaming. We enter what’s called a lucid
dream. Here we experience a different kind of awareness, one that
witnesses the dream state. No matter what dream contents come and
go, including the forms the dream ego takes, we can tell they’re not
the same as our awareness of being in the dream state. We no longer
identify only with our dream ego—the “I” as dreamed—for our sense
of self now includes our dreaming self—the “I” as dreamer.
Similarly, while meditating in the waking state, we can simply witness
being conscious and watch whatever sensory or mental events
occur within the field of our awareness. We can also watch how we
may identify with some of them as “Me” or appropriate some of them as “Mine.”
We usually lose touch with this ability to be mindful when we fall
asleep. We regain it in a vivid way when we have a lucid dream. Some
Indian and Tibetan traditions of philosophy and meditation claim we
can recover this mindfulness or witnessing awareness even during
deep and dreamless sleep. If this is true, then there must be more
to consciousness than just the contents of our waking and dreaming minds.

According to the Indian yogic traditions, which broadly construed
include Buddhism, we can distinguish three aspects of consciousness.
1 The first aspect is awareness, which is often likened to a light
that reveals whatever it shines upon. The second aspect is whatever
the light illuminates, that is, whatever we happen to be aware of
from moment to moment. The third aspect is how we experience
some of these contents of awareness as “I” or “Me” or “Mine.” To
understand how we enact a self, therefore, we need to understand
three things—the nature of awareness as distinct from its sensory
and mental contents, the mind-body processes that produce these
contents, and how some of these contents come to be experienced as the self.

In the following chapters, I take this threefold framework of
awareness, contents of awareness, and self-experience—or what the
Indian tradition calls “I-making”—and put it to work in cognitive
science. Whereas the Indian thinkers mapped consciousness and
I-making in philosophical and phenomenological terms, I show how
their insights can also help to advance the neuroscience of consciousness,
by weaving together neuroscience and Indian philosophy in an
exploration of wakefulness, falling asleep, dreaming, lucid dreaming,
out-of-body experiences, deep and dreamless sleep, forms of meditative
awareness, and the process of dying.

The organizing principle for this book comes from the Indian tradition.
The ancient Indian texts called the Upanishads contain the
world’s first recorded map of consciousness.2 The earliest texts—
dating from the sixth or seventh century B.C.E.—delineate three
principal states of the self—the waking state, the dream state, and
the state of deep and dreamless sleep. Later texts add a fourth state—
the state of pure awareness. Waking consciousness relates to the
outer world and apprehends the physical body as the self. Dream
consciousness relates to mental images constructed from memories
and apprehends the dream body as the self. In deep and dreamless
sleep, consciousness rests in a dormant state not differentiated into
subject and object. Pure awareness witnesses these changing states
of waking, dreaming, and dreamless sleep without identifying with
them or with the self that appears in them. I use this fourfold structure
to organize my exploration of consciousness and the sense of
self across the waking, dreaming, and deep-sleep states, as well as
meditative states of heightened awareness and concentration.
In the yogic traditions, meditation trains both the ability to sustain
attention on a single object and the ability to be openly aware of the
entire field of experience without selecting or suppressing anything
that arises. In both modes of meditation—focused attention (or onepointed
concentration) and open awareness—one learns to monitor
specific qualities of experience, such as moment-to-moment fluctuations
of attention and emotion, that are difficult for the restless
mind to see.3 One of the guiding ideas of this book is that individuals
who can move flexibly and reliably between these different modes of
awareness and attention, and who can describe in precise terms how
their experience feels from moment to moment, offer a new source
of information about the self and consciousness for neuroscience and
the philosophy of mind.4
Let me now give a brief overview of the book’s main ideas. In the
chapters themselves I present these ideas using neuroscience, philosophy,
literature, and stories from my own experience.
Chapter 1 explains the formative Indian image of light or luminosity
as the basic nature of consciousness. Indian philosophers often
define consciousness as that which is luminous and knowing. “Luminous”
means having the power to reveal; “knowing” means being able
to apprehend whatever appears. In the waking state, consciousness
reveals and apprehends the outer world through the senses; in the
dream state, consciousness reveals and apprehends the inner world
of mental images. This chapter also introduces the ancient Indian
map of consciousness, which comprises the four states of wakefulness,
dreaming, deep and dreamless sleep, and pure awareness.
Chapter 2 focuses on attention and perception in the waking state.
I compare theories and findings from cognitive neuroscience with
Indian Buddhist theories of attention and perception. According to
both perspectives, although the stream of consciousness may seem to
flow continuously, it’s really made up of discrete moments of awareness
that depend on how attention shifts from one thing to another.
I review evidence from neuroscience showing that focused attention
and open awareness forms of meditation have measurable effects on
how attention structures the stream of consciousness into discrete
moments of awareness. I conclude by using both Buddhist philosophy
and cognitive neuroscience to argue that in addition to these
discrete moments, we also need to recognize a more slowly changing
background awareness that includes the sense of self and that shifts
across waking, dreaming, and dreamless sleep.
Chapter 3 takes up the question, raised in the prologue, of whether
the basic nature of consciousness as pure awareness is dependent on
the brain or transcends the brain. I describe a dialogue on this question
with the Dalai Lama at his refugee home in Dharamsala, India,
and explain the basis in Buddhist philosophy for the Dalai Lama’s
view that consciousness transcends the brain. I argue, however, that
there’s no scientific evidence to support this view. All the evidence
available to us indicates that consciousness, including pure awareness,
is contingent on the brain. Nevertheless, my viewpoint isn’t
a materialist one, for two reasons. First, consciousness has a cognitive
primacy that materialism fails to see. There’s no way to step
outside consciousness and measure it against something else. Science
always moves within the field of what consciousness reveals;
it can enlarge this field and open up new vistas, but it can never get
beyond the horizon set by consciousness. Second, since consciousness
has this kind of primacy, it makes no sense to try to reductively
explain consciousness in terms of something that’s conceived to be
essentially nonexperiential, like fundamental physical phenomena.
Rather, understanding how consciousness is a natural phenomenon
is going to require rethinking our scientific concepts of nature and
physical being.
Chapters 4, 5, and 6 concern falling asleep, dreaming, and lucid
dreaming. I begin with the state leading into sleep, the hypnagogic
state, in which strange images make their way before our eyes and we
hear sounds or what seem like conversations going on around us or
inside us. Whereas normal waking consciousness is ego-structured—
we experience ourselves as bounded beings distinct from the outside
world—this structure dissolves in the hypnagogic state. There’s no
ego in the sense of an “I” who acts as a participant in a larger world,
and there’s no larger world in which we feel immersed. Instead,
there’s a play of images and sounds that holds consciousness spellbound.
In short, two key features mark the hypnagogic state—a
dissolution of ego boundaries and an attention drawn to what consciousness
spontaneously imagines.
The ego structure of consciousness returns in the dream state. In
the hypnagogic state we look at images and they absorb us; in the
dream state we experience being in the dream world. Sometimes we
experience it from an inside or first-person perspective; sometimes
we see ourselves in it from an outside or third-person perspective.
These two perspectives also occur in memory, where they’re known
as “field memory” and “observer memory.” Yet even in the case of the
observer perspective in a dream, we experience ourselves as a subject
situated in relation to the dream world. At the same time, the spellbound
attention that arises in the hypnagogic state also characterizes
the dream state, so it too is a kind of captivated consciousness.
All this changes in a lucid dream. The defining feature of a lucid
dream is being able to direct attention to the dreamlike quality
of the state so that one can think about it as a dream. When this
happens, the sense of self shifts, for one becomes aware of the self
both as dreamer—“I’m dreaming”—and as dreamed—“I’m flying
in my dream.”

In these three chapters I review findings from sleep science that
show that each state—the hypnagogic state, dreaming, and lucid
dreaming—is associated with its own distinct kind of brain activity.
Brain-imaging studies of lucid dreaming offer a fascinating way
to investigate what neuroscientists call the “neural correlates of consciousness.”
Lucid dreamers can use eye movements to signal when
they become lucid, and scientists can monitor what’s going on in the
brain at the same time. In Tibetan Buddhism, “dream yoga” includes
learning how to have lucid dreams in order to practice meditation in
the dream state. This kind of meditation is thought to be especially
powerful for learning to transform negative emotions into positive
emotions, such as anger into equanimity, and for learning to recognize
the basic nature of consciousness as pure awareness. By combining
these ancient yoga practices with modern methods from sleep
science, we can envision a new kind of dream science that integrates
dream psychology, neuroscience, and dream yoga.
I end my discussion of dreaming by criticizing the standard neuroscience
conception of the dream state as a form of delusional hallucination.
Instead, I argue that dreaming is a kind of spontaneous
imagination. I also argue that the dreaming mind isn’t a passive
epiphenomenon of the sleeping brain, for intentional mental activity
in dreaming, especially in lucid dreaming, actively affects the sleeping brain.
Chapter 7 examines out-of-body experiences. In an out-of-body
experience, you feel as if you’re located outside your body, often at
an elevated vantage point. Yet far from showing the separability of
the self from the body, out-of-body experiences reinforce the strong
connection between the body and the sense of self. These aren’t experiences
of disembodiment; they’re experiences of altered embodiment.
You see your body as an object at a place that doesn’t coincide
with the felt location of your visual and vestibular awareness. In this
way, there’s a dissociation between your body as an object of perception
and your body as a perceptual subject and attentional agent.
Out-of-body experiences reveal something crucial about the sense
of self: you locate yourself as an experiential subject wherever your
attentional perspective feels located, regardless of whether this happens
to be the place you see your body as occupying.
Out-of-body experiences provide no evidence that one can have
an experience without one’s biological body, for the body remains
present throughout. Furthermore, experiences with many of the
features of out-of-body experiences can be brought about by direct
electrical stimulation of certain brain regions and by virtual reality
devices. So it’s reasonable to assume that out-of-body experiences
depend on activity at specific regions of the brain and therefore as a
general rule are contingent on the living body.
Chapter 8 asks whether consciousness is present in deep and
dreamless sleep. Most neuroscientists and philosophers of mind
today think of dreamless sleep as a blackout state in which consciousness
fades or disappears completely. In contrast, the Indian philosophical
schools of Yoga and Vedānta, as well as Indian and Tibetan
Buddhism, maintain that a subtle form of consciousness continues. I
present the Indian philosophical case for deep sleep being a mode of
consciousness and show that none of the behavioral or physiological
evidence from sleep science suffices to rule out there being a mode of
consciousness in dreamless sleep. Hence the standard neuroscience
way of defining consciousness as that which disappears in dreamless
sleep needs to be revised. Yoga, Vedānta, and Buddhism assert that
the subliminal consciousness present in dreamless sleep can become
cognitively accessible through meditative mental training. I present
some preliminary evidence from sleep science in support of this idea.
I end the chapter by proposing that we need to enlarge sleep science
to include contemplative ways of training the mind in sleep. This
project will require sleep scientists, sleep yogis, and contemplative
scholars of the Indian and Tibetan traditions to work together to map
the sleeping mind. In short, we need a new, contemplative kind of
sleep science.
Chapter 9 investigates what happens to the self and consciousness
when we die. Neuroscience and biomedicine talk about death
as if it were essentially an objective and impersonal event instead of
a subjective and personal one. From a purely biomedical perspective,
death consists in the breakdown of the functions of the living
body along with the disappearance of all outer signs of consciousness.
Missing from this perspective is the subjective experience of
this breakdown and the existential significance of the inevitable fact
of one’s own death. In contrast, Tibetan Buddhism presents a vivid
account of the progressive breakdown of consciousness and the dissolution
of the sense of self during the dying process. It also describes
how to face this process in a meditative way. According to Tibetan
Buddhism—as well as Yoga and Vedānta—great contemplatives can
disengage from the sense of self as ego as they die. Resting in an
experience of pure awareness, they can watch the dissolution of their
everyday “I-Me-Mine” consciousness and witness their own dying
with equanimity.

The Tibetan Buddhist tradition also claims that sometimes the
bodies of great yogis don’t die in the usual way. After their hearts
stop beating and their breathing ceases, these individuals are said
not to decay for days or even weeks. I discuss a number of recent
reports of such phenomena and how they’re viewed from Western
scientific and medical perspectives. Scientific studies have only just
begun. One reason this kind of investigation has value is that it can
help science to see that a full understanding of death—even in biomedical
terms—requires understanding how the mind meets death
and may affect the dying process.
Near-death experiences during cardiac arrest provide another
important case for investigating how the mind meets death and the
relationship between consciousness and the body. Although these
experiences are often presented as challenging the view that consciousness
is contingent on the brain, I argue that none of the evidence
brought forward to support this position is convincing. Instead,
all the evidence to date, when examined carefully, supports the view
that these experiences are contingent on the brain.
At the same time, we should avoid the trap of thinking that the
reports of near-death experience after resuscitation from cardiac
arrest must be either literally true or literally false. This way of
thinking remains caught in the grip of a purely third-person view
of death. Dying and death must also be understood from the firstperson
perspective. We need to stop using accounts of these experiences
to justify either neuroreductionist or spiritualist agendas
and instead take them seriously for what they are—narratives of
first-person experience arising from circumstances that we will all
in some way face.
Chapter 10 targets the view widespread in neuroscience and
“neurophilosophy” that the self is nothing but an illusion created
by the brain. I call this view “neuro-nihilism.” I argue that although
the self is a construction—or rather a process that’s under constant
construction—it isn’t an illusion. A self is an ongoing process that
enacts an “I” and in which the “I” is no different from the process
itself, rather like the way dancing is a process that enacts a dance
and in which the dance is no different from the dancing. I call this
the “enactive” view of the self. This chapter presents a systematic
statement of the enactive view and shows how I-making happens at
multiple biological, psychological, and social levels. The discussion
combines elements from Buddhist philosophy (specifically from the
“Middle Way” or Madhyamaka school), biology, cognitive science,
and the neuroscience of meditation.
Although these chapters are meant to be read in sequence, I’ve
written them so they can be read on their own in any order. So, for
example, if you’re interested in the issue about pure awareness and
the brain, you can jump to chapter 3 and read it straightaway. Or
if you want to know how contemplative approaches are crucial for
thinking about death in our modern biomedical culture, you can go
to chapter 9 (which is also published separately by Columbia University
Press as a short e-book). Throughout, no specialized knowledge
of cognitive science or Western or Indian philosophy is presupposed;
everything is explained along the way.

Although cognitive science and the Indian yogic traditions of philosophy
and meditation form the core of this book, I also draw from
a wide range of other sources—poetry and fiction, Western philosophy,
Chinese Daoism, and personal experience. By weaving together
these diverse sources, I hope to demonstrate a new way to relate science
and what many people like to call spirituality. Instead of being
either opposed or indifferent to each other, cognitive science and the
world’s great contemplative traditions can work together on a common
project—understanding the mind and giving meaning to human
life. Two extreme and regressive tendencies mark our era—the resurgence
of religious extremism and outmoded belief systems, and the
entrenchment of scientific materialism and reductionism. Neither
mindset realizes the value of meditation and the contemplative way
of life as a source of wisdom and firsthand knowledge essential to
a mature cognitive science that can do justice to our entire way of
being—to our spirit, to use an older idiom.5 This book upholds a different
vision. By enriching science with contemplative knowledge
and contemplative knowledge with cognitive science, we can work
to create a new scientific and spiritual appreciation of human life,
one that no longer requires or needs to be contained within either a
religious or an antireligious framework.
....


Table of Contents

Foreword by Stephen Batchelor xi
Prologue: The Dalai Lama’s Conjecture xvii
Acknowledgments xxvii
Introduction xxxi
1 Seeing: What Is Consciousness? 1
2 Waking: How Do We Perceive? 21
3 Being: What Is Pure Awareness? 67
4 Dreaming: Who Am I? 107
5 Witnessing: Is This a Dream? 139
6 Imagining: Are We Real? 167
7 Floating: Where Am I? 203
8 Sleeping: Are We Conscious in Deep Sleep? 231
9 Dying: What Happens When We Die? 273
10 Knowing: Is the Self an Illusion? 319
Notes 367
Bibliography 409
Index 433

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Waking, Dreaming, Being - New light on the self and consciousness from neuroscience, meditation, and philosophy
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- Unlocking the Power of Sleep and Dreams -

Matthew Walker, PhD


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Book Details
 Price
 3.00
 Pages
 277 p
 File Size 
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 File Type
 PDF format
 ISBN
 978-1-5011-4433-2 (ebook) 
 Copyright©   
 2017 by Matthew Walker

About the Author
MATTHEW WALKER, PHD, is a professor of neuroscience and psychology at UC Berkeley, the
director of its Sleep and Neuroimaging Lab, and a former professor of psychiatry at Harvard
University. He has published more than a hundred scientific studies and has appeared on 60
Minutes, Nova, BBC News, and NPR’s Science Friday. Why We Sleep is his first book.

MEET THE AUTHORS, WATCH VIDEOS AND MORE AT
....

Conclusion
To Sleep or Not to Sleep

Within the space of a mere hundred years, human beings have abandoned their biologically
mandated need for adequate sleep—one that evolution spent 3,400,000 years perfecting in service
of life-support functions. As a result, the decimation of sleep throughout industrialized nations is
having a catastrophic impact on our health, our life expectancy, our safety, our productivity, and
the education of our children.
This silent sleep loss epidemic is the greatest public health challenge we face in the twenty-first
century in developed nations. If we wish to avoid the suffocating noose of sleep neglect, the
premature death it inflicts, and the sickening health it invites, a radical shift in our personal,
cultural, professional, and societal appreciation of sleep must occur.
I believe it is time for us to reclaim our right to a full night of sleep, without embarrassment or
the damaging stigma of laziness. In doing so, we can be reunited with that most powerful elixir of
wellness and vitality, dispensed through every conceivable biological pathway. Then we may
remember what it feels like to be truly awake during the day, infused with the very deepest
plenitude of being.
....


Table of Contents
– Part 1 –
This Thing Called Sleep
Chapter 1 To Sleep . . .
Chapter 2 Caffeine, Jet Lag, and Melatonin: Losing and Gaining Control of Your Sleep Rhythm
Chapter 3 Defining and Generating Sleep: Time Dilation and What We Learned from a Baby in
1952
Chapter 4 Ape Beds, Dinosaurs, and Napping with Half a Brain: Who Sleeps, How Do We Sleep,
and How Much?
Chapter 5 Changes in Sleep Across the Life Span
– Part 2 –
Why Should You Sleep?
Chapter 6 Your Mother and Shakespeare Knew: The Benefits of Sleep for the Brain
Chapter 7 Too Extreme for the Guinness Book of World Records: Sleep Deprivation and the Brain
Chapter 8 Cancer, Heart Attacks, and a Shorter Life: Sleep Deprivation and the Body
– Part 3 –
How and Why We Dream
Chapter 9 Routinely Psychotic: REM-Sleep Dreaming
Chapter 10 Dreaming as Overnight Therapy
Chapter 11 Dream Creativity and Dream Control
– Part 4 –
From Sleeping Pills to Society Transformed
Chapter 12 Things That Go Bump in the Night: Sleep Disorders and Death Caused by No Sleep
Chapter 13 iPads, Factory Whistles, and Nightcaps: What’s Stopping You from Sleeping?
Chapter 14 Hurting and Helping Your Sleep: Pills vs. Therapy
Chapter 15 Sleep and Society: What Medicine and Education Are Doing Wrong; What Google
and NASA Are Doing Right
Chapter 16 A New Vision for Sleep in the Twenty-First Century
Conclusion: To Sleep or Not to Sleep
Acknowledgments
About the Author
Appendix: Twelve Tips for Healthy Sleep
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