3 2 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 9 How Could We Do Harm in Training People in the Noble Yoga Nidrā? I can easily happen if we do not take some precautions. Below are a few points to consider. People in yoga nidrā are trusting the teacher and thus open up their mental and energy system to what comes from him. If information pops up in his mind that are disturbing or improper and he identifies with that, one may infuse them into the course participants. As shown in the Our Knowledge is Just Drops in the Ocean documentary, and as proved by episodes of the life of yogis (like Sri Ramakrishna), our past, even if it is healed (“forgiven“), is imbedded in our energy system and thus can be subconsciously communicated – by thought, touch or speech, to others. Thus special training is needed for blocking these information flows from reaching others. Texts like Gorakśaśatakam (Timčák 1991, Brzezinski 2015) says that prāṇāyāma is able to “burn up“ these inharmonious information sources (vāsanās). Other texts mention tapas as the best means, without specifying the details. The Steinerian practice adapted by Popper (Popper 1988) in his preparatory practices train the mind to observe the thought-field and to avoid identification with the undesirable thought or emotions. Ṣaṭkarmas not only purify the physical systems of our body, but also take away energies carrying harmful information. Mitāhāra– if we offer yoga nidrā sessions, we should have a sattvic diet. The basic recommendation would be a vegetarian diet. It could be also vegan or vitarian diet, but it depends on one’s constitution, age, climate and motivation. Aparigraha as one of the yamas helps us to avoid the feeling of wanting to own the process of yoga nidrā and may cover the desire to be successful and/or have the admiration or acknowledgement of the class participants. kindness towards all (without being submissive or too meek) is also beneficial as it cancels any possible negative thought or feeling. It thus helps maintaining constructive states of mind. Realizing the map of our competences (knowing where they end and not crossing over them) is important in case of decision-making regarding the visual/imaging parts of the yoga nidrā. 10 Points to Take Care Before, During and After the Yoga Nidrā The teacher has to have enough personal experience with relaxation and yoga nidrā. Ideally it means years of training (Bharati 2013). One should then teach others that which we have securely mastered on a yoga teacher training course. one also has to realize that during the relaxation, the teacher, as well as the participants, enter a state of mind that is more subtle than the usual wakeful state. In that state we are linked to all the participants through an energy and information continuum that even if we would be silent, communicates to all those present our state of being. The teacher of the yoga nidrā usually has a greater influence on the information flow than the rest of the group. There are a number of points that have to be mastered. To discuss any issues that may need special attention with the participants. It is necessary to take care for possible side effects of the verbally induced mental situations. • If we feel that there are hypersensitive persons in the group, it is imperative to be very careful about suggestive wording. • The āchārya has to have the ability to visualize or feel the points that he communicates to the participants. • It is also important to be thoroughly familiar with the usual effect of the selected archetypal or other image. • It is not good to use “hypnotic” or suggestive words or voicing. • Avoid suggesting “full”, “total” or other state descriptions that may not be available to the participants and may cause a feeling of unworthiness, may lower self esteem or self image. • The ability to relax from any personal feeling (attraction, repulsion) towards any of the participants. • To stay focused and relax from tendencies of mind to wander. • To communicate the process of yoga nidrā without the desire to influence. • To attune and stay in a state of saṃtoṣa during the process. • To stay fully attuned to the process of yoga nidrā.
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