The process of sleep is very similar to die. That is why it is so important to meditate much when we are wide awake as when we are falling asleep. By practicing meditation with a high concentration level can detect changes that occur in our minds when we are falling asleep. The white male element flows from the top of our head to the heart level and the red female element goes to the heart from the lower body. When both are happening a momentary loss of consciousness usually arises then clearly conscious: our mind is attentive during the dream state. The strength of our meditation on the Lama's what makes this awareness possible. The Lama is at heart level in the pure form of Dharmakaya, whose light radiates from your body. Our mind, which is inseparable from the mind of the master, is identified with that light. This slowly dissipates ordinary state of unconsciousness of sleep. Although completely asleep, our consciousness increases and our mind becomes clearer and clearer. A clear sign that we perceive our own body asleep. Not composed of flesh as we normally perceive it as a transparent object shine with radiant light coming from the lama in our mind. If our mind is quite stable, our sleeping mind perceives the body so bright that light can radiate throughout the room. While asleep we can see the room and objects in it. We can clearly see that we can not be sure when we are asleep or awake. This is only possible when one has a complete mastery in the occurrence of the three experiences of bliss, clarity and conceptualization awake during meditation. Once stabilized, these experiences during sleep in their own way. Being able to see the room where we sleep is associated with the clear light of a peaceful state of mind. This occurs in those who have practiced meditation shinay. One can see the body as it seems clear that the inner light is an image of flashing lights of different colors. And if meditation is very stable may even move, the mind moves into the room and even the adjoining sites. One can travel from one place to another. This is a theoretical explanation of the possible experiences one can have while meditating enough sleep during the day. Wanting to achieve these states is not enough, they are the natural result of profound and frequent meditation. These experiences do not create any anxiety in the mind. The mind rests in the same state as when we practice deep meditation shinay, is completely relaxed, very clear and without any attachment. It is filled with the three experiences of bliss, clarity and conceptualization. In this state the sense organs are very sharp and clear, which means we can see, hear, smell, feel and taste, these experiences keep coming to mind sleeping, but unlike what happens when we are awake: we consider all sensations also happy to receive them. We do not consider, for example, that some sounds are too strong or unbearable. As the meditation progresses and we get rid wake ourselves shinay experiences and develop a deep meditation of primordial wisdom, the clear light of sleep becomes brighter and frees itself from these experiences. This occurs naturally. No need to change the technique or practice another meditation as we fall asleep. We just need to keep in practice and pray to the lama before sleeping and the power of our meditation awakens the proper meditation will happen during sleep. This type of meditation is also developed at the time of death. Those with a strong meditative experience reach Buddhahood in the seconds following the death and not have to experience the bard. For those who regularly practice meditation without perfecting it, consciousness is set to a state similar to that practiced meditation while he was alive (shinay, Lhaktong or mahamudra). If this does not lead to liberation appear subtle thought in the mind and fire in the mind the experience of the bard. It is similar to sleep, but a subtle thought during sleep will lead to a dream instead of the bard. As soon as the dream appears, a good meditator is projected himself as a deity and appears as such in the dream, realizing that everything is an illusion and maintaining that state of consciousness for the duration of sleep. When there is less capacity, you start to dream and after a while you realize this dream. We realize the illusory nature of the dream created in our mind. With that realization of the nature of sleep, nothing that happens in it can cause the dreamer to suffer. When we realize that the dream is not real and is just an illusion or magical play of the mind does not create any attachment during sleep. We learn to keep your mind on the ultimate nature while we sleep. We do not use sleep to try to do or accomplish something, or to meet people in different places during the dream state. That kind of goals can only help increase the confusion of sleep. Be aware that we are dreaming helps to understand the nature of sleep, the realization that it is a mental creation of a confused mind. These are just experiences and sensations experienced during sleep and be purified naturally. This process is the path of meditation during sleep. Of all the experiences, that which brings suffering is over you can not avoid: death. Only the practice of Dharma is really efficient at the time of death. Our only protection comes at the time of the lama and the Three Jewels (Buddha, Dharma, Sangha). For a cash benefit in the elimination of suffering when death is necessary to have done enough practice Dharma in life and prayed regularly to the lama and the Three Jewels. In every circumstance happy or unhappy in our lives we must pray to the lama and the Three Jewels and when we experience suffering we should ask for strong protection and shelter. Then the moment of death our request for protection and shelter will be truly effective. Also, while our nightmares frighten us and produce intense suffering, if we practice and we take refuge during wakefulness, the same tendency is manifest in the dream. We pray to the lama and the three jewels in the dream. Our prayer is heard and the dream is transformed so that the cause of suffering is gone. We have the same result when we meditate on the void in our sleep. By realization of the illusory nature of sleep we need not fear, because we see that the situation frightening and frightened person being are inseparable. There is a reality of the subject – subject. That realization immediately frees us from the situation. In our present state, any thought, idea or feeling we experience in our minds, we immediately capture. We follow the thought, feel the feeling and act under its influence because we believe in the reality of that thought or feeling. They appear and we are convinced that they are permanent, concrete and represent the motivation for our actions. But those thoughts are concepts or emotions, have no reality. They are only expressions of the mind-unreal, intangible, short-lived, are just a mind game, similar to an illusion or a dream. Once you develop this awareness we are not tempted to follow the thoughts and emotions that arise, we are not dragged by their influence and are free of their tricks. The practice during wakefulness enables the same reaction that occurs at night during sleep can occur after death, the bardo state, where we experience many illusions and hallucinations. When we do that are just a mind game, we can quickly free ourselves from these illusions. That state of mind, free from all notions of object and subject, must be cultivated during wakefulness and must rely heavily on it. What is the purpose of the Dharma? Its main purpose is to enable us to act so useful at the time of death. For those who practice the teachings of the Buddha during his life, the experience of death is not terrible because it is an event whose steps and processes are known. Such practitioners are kept aware and confident during the experience and accept it calmly. Thanks to Dharma practice we know what to do and how to avoid the traps at the time of death. Many methods can be used. The simplest is to ask truly a rebirth in the Pure Land of Buddha Amitabha, the land of Dewachen. Amitabha expressed strong hope that when your mind illuminate a world which appeared to be accessible to all beings without exception. His desire was that anyone who trusted in his Pure Land rebirth deeply and ask it could do so without difficulty. When he became enlightened their wish came true and pure mind of Amitabha manifested a world accessible to all. Sakyamuni Buddha described this pure land: the world of Dewachen. The practice is not only useful at the time of death is also of great value in our lives because it can eliminate the suffering we encounter. Dharma practice allows us to transform any situation into something useful. We free ourselves from suffering and transform it into joy. So you must have total confidence in the quality of the practice of the Buddha's teachings. The best practice for us is meditation on the Buddha Loving Eyes, and repeating his mantra: OM MANI FAME HUNG. Loving Eyes is the expression of the compassion of all Buddhas which appears symbolically in that form to be accessible to all beings. That compassion is always linked to a vacuum. Meditating on Loving Eyes and repeat your mantra, love and compassion grow naturally in the wine cellar lighting flow of our mind, and the experience of emptiness is slowly emerging. It is said in the teachings that if we cultivate compassion and love, eventually the true realization of the emptiness of Dharmakaya appears in us. It is good to practice this meditation regularly with joy and confidence to strengthen in us the desire for rebirth in Dewachen. The constant presence of that desire in mind to ensure that at death we are beyond the desire to live a particular life in this world. All our attention is focused on the desire for rebirth in the Pure Land of Dewachen. If we have doubts and we wish from the bottom of our heart, is sure to happen. At the time of death, we must be free from fear and not think that we can experience suffering. Rather, we should remember all the positive actions committed in our lives and dedicate to the benefit of all living things. We imagine that they benefit from the effects of our good karma, they are happy and that good karma will benefit them in their path to enlightenment. Helping people in this way we generate a feeling of great joy. Then take all the suffering, disease and obstacles of all beings. We imagine that mixes with our own experience of death and deeply desire to annihilate all suffering and negative karma. The mind is stabilized in a state free from all dualities and strongly want to after death, our body, speech and mind together to benefit all beings. We want:
