Awakening Compassion through the Syzygy Symbol: Exploring the Meditative Power of Samantabhadra

Adi-Buddha Samantabhadra

In the realm of spiritual awakening, symbols hold immense power to guide and transform our consciousness. One such symbol that can aid us in cultivating compassion is the syzygy, particularly depicted in the painting above, featuring the Adi Buddha as Samantabhadra. This divine symbol represents the state of non-duality and offers a pathway to integrate the masculine and feminine aspects within us. In this blog post, we will delve into the significance of the syzygy symbol, how it relates to the awakening of compassion, and explore the transformative potential it holds for our meditative practices.

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How to Lucid Dream?


Lucid dream is a practice where we learn to become aware during the dream state. We can begin to lucid dream by noticing the dream state. I will guide you through the stages that are involved in learning to lucid dream. I will also talk about using lucid dreaming for enlightenment.

In the first stage, we work to become aware of the dream state. In this state, we want to learn about the dream state. It can be helpful to think of a recent dream state as we are falling asleep. We can also think about the dream state when we are waking up.

In order to become aware of the dream, we must become more attuned to our dream state. Begin by remembering your dreams. In time, you may become more and more aware of the dream state.

In the second stage, we being to mediate as we are falling asleep. In this stage, we focus our awareness of the nature of the mind as we are falling asleep. This is a simple practice of attuning to the empty awareness of the mind as we fall asleep. This will tune us into the dream state in a unique way. Allowing us to be tuned into awareness in the dream state. 

In the third stage, we become more and more lucid in the dream. An ancient Buddhist verse says, “When the state of dreaming has dawned, do not lie in ignorance like a corpse. Enter the natural sphere of unwavering attentiveness. Recognize your dreams and transform illusion into luminosity. Do not sleep like an animal. Do The practice which mixes sleep and reality.”

In the fourth stage, we use the dream state to work toward enlightenment. This practice is called dream yoga.

Tenzin Wangyal Rinpoche says: “In dream yoga we are concerned with an even subtler psychic energy that underlies both wisdom and negative emotion.”

Psychic Energy is the energetic force of consciousness. We work with the psychic energy in the dream to find stability of the mind. Developing the stability of the mind is the aim of the practice. This is the psychic energy beyond the positive and negative images of the dream.

Tenzin Wangyal Rinpoche says: “Dream yoga cuts attachment by reorganizing the perception and understanding of the object or situation, by altering the view and thus allowing the practitioner to see through the illusory appearance of an object to its radiant, light-like reality.”

In this stage of lucid dreaming, we are working toward enlightenment. We work with the dream to become aware of our attachments.

Working with the dream states encourages us to become aware of the positive and negative emotions that our attachments are generating. Most importantly, we become aware of the radiant light of awareness that is the beyond and yet within the dream state.

Dream yoga “results in new karmic traces from which are generated dreams more conducive to spiritual practice.” (ibid) Dream yoga helps us to manifest dreams that will teach us about enlightenment

Spiritual dreams help us to see through the illusionary nature of our existence. We wake up in the dream state, so that we can realize that we are always dreaming

Lucid dream encourages the realization of our True Nature. Our true nature is ever beyond the dream state. It is the light of pure awareness that shines in all states.




  1. Carl Jung, Archetypes and the Collective Unconscious – CW 9i  (1934–1954) (1981 2nd ed. Collected Works Vol.9 Part 1)
  2. Dream Yoga and the Practice of Natural Light by Namkhai Norbu, ChogyalKatz, Michael
  3. The Tibetan Yogas Of Dream And Sleep by Tenzin Wangyal Rinpoche, Mark Dahlby

The Spiritual Meaning of a Nightmare

Most people fear nightmares. But nightmares can be helpful on the path to enlightenment. Dreams are message from the deeper layers of the mind. Nightmares are no different. The nightmare can offer a spiritual lesson.

Nightmares create feelings of fear, terror, and existential anxiety. When looked at from this perspective of enlightenment, this may be of service in the process of enlightenment. The nightmare may teach us something about the ego.

In an old Japanese myth, a boy has a nightmare. His nightmare is a spiritual teaching regarding the ego.

In Japan, children call upon the Baku to eat their dreams. The Baku are supernatural beings, known as “the eater of dreams.” It is said that if you chant an invocation three times, then the Baku will eat your dream. After a bad dream, people call out to Baku: Baku Kurae! Baku Kurae! “Devour, O Baku! Devour my evil dream.”

Here is the story of the Baku…

A boy sees a monster in a dream and is afraid of the monster. An axe appears in his hand, so he strikes the monster with the axe.

When the boy wakes up, he calls out to the Baku: “Devour, O Baku! devour the dream!”

Baku shows up to the boy. He replies, “Nay!, I never eat lucky dreams. lucky dream— a most fortunate dream. The axe— yes! the Axe of Excellent Dharma, by which the monster of the Ego is utterly destroyed. The best kind of dream! My friend, I believe in the teachings of the Enlightenment.

Why won’t the Baku eat the nightmare? Because in the nightmare, the monster is nothing other than an image of the Ego. The axe is an image of the clarity of awareness which one destroys the ego.

From the perspective of enlightenment, the nightmare is not something to fear. The nightmare is a gift. It offers a spiritual lesson. We can listen to all dreams for the spiritual lessons. Nightmares are no different.


  1. Based on Lafcadio Hearn’s story in  Kottō: Being Japanese Curios, with Sundry Cobwebs (1910) This is a telling of an encounter with Baku based on Lafcadio Hearn story.

Imprisonment Symbol and Meaning

Imprisonment symbolizes a state of mind, a state of fear, or ignorance. [1]

In Buddhist Philosophy, imprisonment and bondage are metaphors for suffering. Imprisonment is often used as a metaphor for “bondage to life and death.” (Edelglass, 2009) In the Nirvana Sutras of Buddha, it is said:

“All beings see two things, which are: suffering and non-suffering. The suffering and non-suffering are: hunger and thirst, cold and heat, anger and joy, illness and peace, old age and the prime of life, birth and death, bondage and emancipation… Material form is bondage. ” (Chapter 41 and 45, emphasis added)

A Buddhist philosopher named Fushan Fayuan (991-1067) said:

“Only with the last word one reaches the outer gates of the prison.”

Beyond the gates of the prison lies the Self. In the Mahayana Sutra the Buddha speaks of the Self:

“In truth there is Self … indestructible like a diamond.”

This dream may be pointing the dreamer in the direction of the Self. Through the focus on the truth of the Self, one is released from the bondage of suffering. The dreamer chanted a “vajra” mantra. Vajra is a Sanskrit word meaning thunderbolt or diamond. The vajra symbolizes that which is indestructible. It can signify enlightenment, emptiness, and the eternal strength of the Self. In Nyingma iconography there is a poem for the vajra:

“The mystery of the mind, the omniscience,

the pure awareness of all the Buddhas,

Indicated by a symbol of eternal strength and constancy,

The vajra heart of knowledge and emptiness is like the sky –

How wonderful to see the intrinsic face of reality!”

As the dreamer focused on the Vajra, a symbol of the indestructible nature of the Self, the dream environment shifted. The prison scene changed to a humble and protective environment, where the dreamer experienced nourishment in the most simple of pleasures. The eating of the earthworm became an experience of delight.The humble room became a place from which to watch the sunset. The prison guards became protectors, anima figures there to watch over the dreamer. Notice also that the earth worm in the mouth is reminiscent of a “water dragon.”

Through our knowledge of the Self, we may release “the bondage of materiality.” This does not mean that we transcend materiality, but instead that we shift our relationship to materiality.


  1. Tony Crisp, Dream Dictionary
  2. The Vajra, The Nyingma Icons was first published in Kailash, Kathmandu, 1974, from Keith Dowman: An online Resource for Vajrayana Buddhists.
  3. Buddhist Philosophy : Essential Readings: Essential Readings, edited by William and Jay Garfield (2009)