3 0 S p i r i t ua l i t y S t u d i e s 3 - 1 S p r i n g 2 0 1 7 4 Implications of Yoga Nidrā as Given by Yoga Tarawali Even though Consciousness is the Ground, the Foundation on which our life is based, that what we ordinarily perceive is termed as māyā– the perceptive modus in the state of avidyā (see “That which is beginningless, fruitful, open to both proof and disproof, neither real nor unreal, nor real-unreal – nonexistent when, because of the immutability of its own substratum, the cause of change is ascertained, – existent, when it is not so ascertained – thus that which is indefinable, is called māyā.” Sarvopanishad, verse 4). Thus our state of existence holds a veil before us onto which it projects a wonderful, and unbelievable perfect “illusion” that mirrors all our needs, desires and aspirations, and induces in us a false hope for their permanent possession. Yoga nidrā of Yoga Tarawali promises to realize the highest state of existence. 5 Principles of Yoga Nidrā The Bihar School of Yoga uses the elements of guided body relaxation as used in westernized yoga classes and elements of archetypal, guided visualization. Yoga nidrā as we know it now,– whichever school of yoga we belong to – usually represent the first step to the state indicated by the Bhagavad Gītā or Yoga Tarawali. They indicate, that yogic “sleep” is when we are asleep for the world as usually perceived and awake to Consciousness. As shown above, research has shown that in yoga nidrā the brain’s activity (EEG) indicated, that the subjects tested by PET scanner were in a deeply relaxed state, similar to that of sleep, during the whole yoga nidrā. The theta activity rose significantly (11 %) on all the twenty-one scalp electrodes. The reduction of the alpha activity (2 %) was insignificant, showing that this meditative state is altogether different from that of the sleeping state and comprises conscious awareness. Furthermore, the state was constant and evenly distributed over the entire brain for the forty-five minutes the relaxation lasted. In the various parts of the yoga nidrā as given by the Bihar School of Yoga (Satyananda 1977), various areas of the brain became active, thus giving a possibility to experience subjectively the states when different areas are becoming active, whilst others are less active. 6 Relaxation and Yoga Nidrā Systemically, relaxation became a process where the mind is being taught to recognize subtle information from the body and to release tension maintained in the muscular system or the tension/discomfort coming from internal organs and from different kośas. Relaxation was further extended to areas, where mental processes and states were worked on. Thus it evolved to what we now regard as yoga nidrā. 7 Guiding Yoga Nidrā Those yogācāryas– yoga teachers that guide people through yoga nidrā should themselves be able to be in the state of yoga nidrā. In order to guide yoga nidrā the yogācārya should be aware of the following: Real yoga nidrā does not flow from his words, but from the support obtained by his being connected to higher continua and beings (or Masters). The acharya should be aware of his own thought and feelings (general and related to the group). He should not willingly modulate on his words and outgoing energy flow any unrelated contents of his mind. He should be able to eliminate also subconsciously occurring unrelated information from his mind. In psychology: "The therapist is supposed to be a tabula rasa, a blank tablet upon which the patient could project her own feelings, thoughts, and attitudes. These then could be analyzed by the therapist, enlarging the arena of the patient’s mind“ (Weiss 1988). 8 Silence in Yoga Nidrā Aparokṣānubhūti says: “The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the yogins” (Aparokṣānubhūti, verse 107). Sleep is here called laya. The ability to reach this state of noble nidrā needs however, effective yoga sādhana as indicated, e.g., in the Bhagavad Gītā (Adidevananda 1967). When we realize the depth of the task of guiding a yoga nidrā session, surely we will do the best to train oneself to the task. Naturally, the best advice is – first realize the ātman in us as shown, e.g., by Adi Shankaracharya inAparokṣānubhūti (Vimuktananda 1977). This would mean that we would be able to help to “pull” the yoga nidrā participants towards the Absolute from within. If that is not possible, we have to see that we at least point in the right direction and do not harm the class participants.
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