Sometimes something completely incredible happens in a dream, and we accept it as perfectly normal. The surprise only comes in the morning. In Tibetan dream yoga, practitioners learn to notice what is happening while still dreaming: "I am asleep and dreaming."
I have collected an accessible introduction to this practice. In the Buddhist tradition, its meaning is connected with understanding the mind and developing awareness. Recognizing a dream is the first step. The practice is then used for meditation and compassion; the full path is much broader than controlling the storyline. Charlie Morley, who received permission to teach from Lama Yeshe Losal Rinpoche, writes about this.
1. Begin during the day
Several times a day, pause in a safe environment. Notice the sounds, the objects around you, and bodily sensations. Ask yourself: "Am I dreaming right now?" Do not say it automatically: genuinely pay attention to your state. Then calmly return to your activities.
Tenzin Wangyal Rinpoche explains this preparation as developing a habit of being aware of experience, which can then emerge at night. He presents the Tibetan Bon tradition, separate from the Buddhist schools; here it is an additional source on preparation, not an attribution of all methods to a single lineage.
To begin, I would suggest three short pauses: in the morning, during the day, and in the evening. This is a convenient routine for getting acquainted with the practice, not a lama's prescription. For example, you put down your cup after tea - remembered the importance of attention. There is no need to do these checks while driving or crossing the street. The idea that “life is like a dream” does not negate the real consequences of our actions.
2. Before sleep: recall the day and set an intention
Lama Lena suggests reviewing the day in the evening, noticing the dreamlike nature of experiences that have already passed, and strengthening the intention to recognize dreams. To begin, recall several episodes without analyzing them at length. Then, in your own words, set this intention: “When a dream appears, may I recognize it and remain clear.” This is wording for the exercise, not a traditional mantra. Teachings of Lama Lena, part 2.
3. Gentle visualization of the white “A”
In the first part of the same teachings, Lama Lena describes the white AH as a mental image of light. In the simple version she chose, it is not fixed at any particular point in the body.
Lie down comfortably. Let your breathing remain natural. Imagine a white, glowing letter “A” in your mind. Do not try to see it with your eyes or achieve a flawless image. Gradually relax the focused effort while maintaining a light awareness of the image, and allow yourself to fall asleep.
The picture below conveys the principle of visualization. The ordinary letter “A” serves as an easily understood prompt; it is not a reproduction of Tibetan calligraphy. Lama Lena specifically warns that this method should not be tried if you suffer from insomnia. If the image interferes with falling asleep, leave it and sleep peacefully.
4. If, in a dream, you managed to realize: "This is a dream"
You do not have to change the entire dream plot immediately. For a first introduction, you can choose one simple intention: remember to be kind toward the beings you encounter.
Morley also presents a compassion mantra practice: upon realizing that you are dreaming, recite "OM MANI PEME HUNG." This is the Tibetan pronunciation of the well-known Avalokiteshvara mantra, called Chenrezig in Tibetan. In his presentation, this practice is accessible even without tantric initiation, unlike some of the more complex methods.
If you wake up immediately, you can simply record the moment. There is no need for an exam measuring the duration or unusualness of the experience here.
5. In the morning: preserve what you remember
In the first few minutes after waking, recall the dream and write it down while the impression is still fresh. Tenzin Wangyal Rinpoche describes this morning stage. He advises rejoicing even at small progress and not blaming yourself for an unsuccessful night.
You can keep a very brief record: what you dreamed; what you felt; whether you realized that you were dreaming. For example: "I dreamed about a train. I was looking for a ticket. I felt anxious. I did not realize it was a dream." This is merely an illustrative example of a record. If all that remains is a color or a fragment of conversation, write it down without trying to reconstruct the story.
For the first week, I would choose a simple rhythm: shortPauses during the day, an intention in the evening, and a few lines in the morning. Add visualization only if it does not interfere with normal sleep. The week mentioned here is a period for becoming familiar with the exercise, not a promise that you will have a lucid dream.
A complete dream yoga practice, especially methods involving breathing, energy centers, and complex visualizations, should be learned with a qualified teacher. The open introductory elements are collected here, with sources indicated. There is no need to reduce your sleep or stop prescribed medication for the sake of results. If persistent anxiety, insomnia, or confusion between dreaming and waking appears, it is best to postpone the practice and discuss your condition with a specialist.
What interests me about this approach is its continuity: in the evening, an intention arises; in the morning, attention turns to what happened; and during the day, there is an opportunity to live on autopilot a little less often. Even an ordinary, honest note saying "I don't remember anything" leaves room for another attempt.
I have collected an accessible introduction to this practice. In the Buddhist tradition, its meaning is connected with understanding the mind and developing awareness. Recognizing a dream is the first step. The practice is then used for meditation and compassion; the full path is much broader than controlling the storyline. Charlie Morley, who received permission to teach from Lama Yeshe Losal Rinpoche, writes about this.
1. Begin during the day
Several times a day, pause in a safe environment. Notice the sounds, the objects around you, and bodily sensations. Ask yourself: "Am I dreaming right now?" Do not say it automatically: genuinely pay attention to your state. Then calmly return to your activities.
Tenzin Wangyal Rinpoche explains this preparation as developing a habit of being aware of experience, which can then emerge at night. He presents the Tibetan Bon tradition, separate from the Buddhist schools; here it is an additional source on preparation, not an attribution of all methods to a single lineage.
To begin, I would suggest three short pauses: in the morning, during the day, and in the evening. This is a convenient routine for getting acquainted with the practice, not a lama's prescription. For example, you put down your cup after tea - remembered the importance of attention. There is no need to do these checks while driving or crossing the street. The idea that “life is like a dream” does not negate the real consequences of our actions.
2. Before sleep: recall the day and set an intention
Lama Lena suggests reviewing the day in the evening, noticing the dreamlike nature of experiences that have already passed, and strengthening the intention to recognize dreams. To begin, recall several episodes without analyzing them at length. Then, in your own words, set this intention: “When a dream appears, may I recognize it and remain clear.” This is wording for the exercise, not a traditional mantra. Teachings of Lama Lena, part 2.
3. Gentle visualization of the white “A”
In the first part of the same teachings, Lama Lena describes the white AH as a mental image of light. In the simple version she chose, it is not fixed at any particular point in the body.
Lie down comfortably. Let your breathing remain natural. Imagine a white, glowing letter “A” in your mind. Do not try to see it with your eyes or achieve a flawless image. Gradually relax the focused effort while maintaining a light awareness of the image, and allow yourself to fall asleep.
The picture below conveys the principle of visualization. The ordinary letter “A” serves as an easily understood prompt; it is not a reproduction of Tibetan calligraphy. Lama Lena specifically warns that this method should not be tried if you suffer from insomnia. If the image interferes with falling asleep, leave it and sleep peacefully.
4. If, in a dream, you managed to realize: "This is a dream"
You do not have to change the entire dream plot immediately. For a first introduction, you can choose one simple intention: remember to be kind toward the beings you encounter.
Morley also presents a compassion mantra practice: upon realizing that you are dreaming, recite "OM MANI PEME HUNG." This is the Tibetan pronunciation of the well-known Avalokiteshvara mantra, called Chenrezig in Tibetan. In his presentation, this practice is accessible even without tantric initiation, unlike some of the more complex methods.
If you wake up immediately, you can simply record the moment. There is no need for an exam measuring the duration or unusualness of the experience here.
5. In the morning: preserve what you remember
In the first few minutes after waking, recall the dream and write it down while the impression is still fresh. Tenzin Wangyal Rinpoche describes this morning stage. He advises rejoicing even at small progress and not blaming yourself for an unsuccessful night.
You can keep a very brief record: what you dreamed; what you felt; whether you realized that you were dreaming. For example: "I dreamed about a train. I was looking for a ticket. I felt anxious. I did not realize it was a dream." This is merely an illustrative example of a record. If all that remains is a color or a fragment of conversation, write it down without trying to reconstruct the story.
For the first week, I would choose a simple rhythm: shortPauses during the day, an intention in the evening, and a few lines in the morning. Add visualization only if it does not interfere with normal sleep. The week mentioned here is a period for becoming familiar with the exercise, not a promise that you will have a lucid dream.
A complete dream yoga practice, especially methods involving breathing, energy centers, and complex visualizations, should be learned with a qualified teacher. The open introductory elements are collected here, with sources indicated. There is no need to reduce your sleep or stop prescribed medication for the sake of results. If persistent anxiety, insomnia, or confusion between dreaming and waking appears, it is best to postpone the practice and discuss your condition with a specialist.
What interests me about this approach is its continuity: in the evening, an intention arises; in the morning, attention turns to what happened; and during the day, there is an opportunity to live on autopilot a little less often. Even an ordinary, honest note saying "I don't remember anything" leaves room for another attempt.
