Dream Yoga as Science?
I was with a teacher of Tibetan dream yoga process in the astral world. This person walked briskly. As he did so he either asked of or answered questions about dream yoga. For this usage the term yoga meant a psychological process which resulted in transit to and insight into higher dimensions.
During the conversation, we had a disagreement which concerned the idea that yoga is a science. I said that it was not because it does not meet the criterion of scientific method. The Tibetan teacher felt that it did. Here is the definition of scientific method from Merriam-Webster:
principles and procedures for the systematic pursuit of knowledge involving the recognition and formulation of a problem, the collection of data through observation and experiment, and the formulation and testing of hypotheses
The problem with this definition are the terms observation and experiment. In science there is scientific theory, which is a plausible or scientifically acceptable general principle or body of principles offered to explain phenomena.
But scientific theory is not scientific method. For the method one must have objective observation and experiment. Dream yoga or any other psychological process for self-truth may qualify as scientific theory but since the practice involves subjective observation and experiment, it disqualifies as being science
This does not mean that it has no value. In fact it has all the value because so much of the human psyche is subjective which means that its research and discovery would include for the greater part, subjective observation and experiment which cannot be verified by physical events.
-
Therefore the difference between empirical or experiential science and applied sciences. And, in between there are several scientific domains. Applied sciences typically receive a biased favorable consideration given the fact that are set to lead to tangible beneficial outcome for society, they are contained within the umbrella of pure sciences. They take advantage of a long standing traction of discovery, invention, research, etc.
However, the concept of science can be far broader. The same scientific methodology of observation, gathering of data, analysis and reproduction of results within a particular context as set by the performers/ observers can be applied to a variety of disciplines. That will be classified under empirical sciences, and allows for data that is noted from sensory input as well as other naturalistic behaviors.
empirical-evidence-a-definition.
Within the larger definition of science, kundalini yoga might very well have a leg to stand on. Practitioners of the discipline would need to define the parameters they deem would allow the phenomena of life force to manifest, describe the phenomena, and then obtain from different individuals to experience the phenomenon and describe as they have experienced it. This only needs to be able to be repeated with sufficient consistency in order to allow for adequate documentation, investigation, analysis, methodologies, and conclusions.
The result of practice might be considered subjective from the stand point of the senses of an exterior observer, but they are real to the practitioner and not mere imagination or fantasy. Even though the content of dreams can be considered too elusive for scientific documentation the different phases of dreaming are scientifically documented. By the same token the symptoms of the arousal of the life force can be documented, not to say that such endeavor is worth a yogi’s time and application.
Surely the so called awakening of life force that is the talk of the day online and all around doesn’t qualify for any scientific measurement. But the particular yoga as discussed in this post does have very encouraging qualities to qualify for scientific validation, not to imply that such is needed or even wanted. Still, I can’t see how this applies to dream yoga as only “ a psychological process resulting in transit to and insight into higher dimensions”.
Furthermore there is postiori knowledge regarding brain waves, the general practice of breath infusion alone can yield quantitative data regarding the shift in brain wave activity. That can qualify for a study of selective attention, an area of needed improvement in the research on meditation, Research_on_meditation. A well-crafted domain of study favors and exceeds scientific theory alone, and the breadth of the practice allows for possibilities, again this may not be dignified usage of yogic procedures strictly speaking.
-
Such important and difficult considerations! Every generation it seems has a certain manner of opportunity to convey the modalities of the practice. Mostly, it wasn’t allowed to discuss even certain aspects of the practice because they may be considered to profound, so that can be taken as a break from tradition based on a calculated risk. Such decision is made only after deep personal considerations as well as potential benefits to others.
Therefore, it apparently comes down to an individual decision based on the time, environment and conditions, after long introspection of weighing sense of responsibility to self and others or self vs. others. Online presence through the site as referenced is indeed another contextual concept as well, with the very same impetus to expose the path to true seekers somewhere out there. It is a novel and daring approach that sidelines the traditional system of transmission of knowledge in a formal disciplic format, at least in the initial uptake and exchange.
So, as time progresses, and as it might become opportune to cast a wider net in order to reach other equally qualified honest at heart yogis amidst the miasma of contemporary yoga, and the plethora of disinformation and confusion; will we stay in a corner and claim our legitimacy or dare we stand out and demonstrate the obvious, the uncontestable and forever claimed possibilities of true yoga, albeit through science of a certain caliber.
As dedicated practitioners to realization of self through the path of traditional yoga our mindset is not that of social of revolutionaries or reformers. It will remain important to maintain the self as the ultimate beneficiary of the endeavors in general. Yet, if we are to continue to preserve a social presence in the aim of embracing the unique, unlikely and even pre-ordained seekers, valid methodologies and modalities can be used.
Again, these actions and decisions must encompass sufficient attention to self-protection, and not at all be a blanket call for all to action, but rather individualized self-assessed sense of service or mission and capability towards the rare, unlikely and unique souls at large. This sense of responsibility comes with weighted risks, the evaluation of which begs the question of who should want to be so bothered or perhaps so compassionate. A well-crafted set of modalities and parameters will go a long way in such experimentations, but most critical in this particular context is an impeccably designed and self-addressed intent and inherent capability.
