André Riehl discusses Nidra Yoga (in French)

Last weekend of: "Openness and Fluidity"

June 10 - 11, 2017, Saturday 10:00 - Sunday 16:30

Seminar: "Modalities of Action" 

• Recognizing the game of "action-reaction" in the thought process
• To act on oneself and to act in the world: the process of karma
• Differentiate between personal action, disinterested action, and spontaneous action
• Touching - Feeling – Perceiving: the functions of touch

The Aspects of Nidra Yoga

By the practices of "sleep, dream, and death," which induce a state of deep relaxation and a very intense state of consciousness, the Nidrâ Yoga practitioner learns to penetrate his conscious, subconscious, and unconscious states with all their content (emotions, fears, doubts and patterns) in a detached way which leads to an intimate sensation of joy, peace and liberty.

"Sleep"

The first part of the practice uses conscious thought to create a state of deep relaxation in each part of the physical body (muscles, organs, bones) and simultaneously to develop a very sharp perception of all its components. At this level of the practice, one also calms all sensory processes making their functioning more dynamic.

"Dream"

The second part approaches the process of thought and mental imagery. It consists of freeing energy which is accumulated and imprisoned in mental images, subconscious memories, mental and psychic patterns, and enabling this freed energy to flow. This work is better known under the term of freeing samskâras (deep latent memories which could turn out to have important repercussions, notably blockages within the body and the psyche). In this part of the work, one also approaches the thought process, its role, limits, activities and repercussions on one’s attitude.

"Death"

In the third part, nidrâ yoga approaches the origin and end ("death") of thought. Having traveled the maze of thought in the waking state, in the daydream, and in the different degrees of nocturnal dreaming (personal, collective and archetypal), this last stage consists of identifying the conscious-witness in going to the heart of deep sleep (sleep without dreams). This conscious-witness allows us to know that one has slept even though not a single memory of this phase of sleep remains.

The formal teaching of nidrâ yoga finds its end there. However, at this point, it allows for a further phase of transmission developing in a natural and spontaneous way. By sudden and unexpected touches, it reveals the nature of Being in all its purity: the One and the Multiple are at the same time identical and different. What emerges is an exploration of the self and of surrender.

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