Yoga-Nidra (Yogic Trance Theory, Practice and Applications)

Yoga-Nidra (Yogic Trance Theory, Practice and Applications)

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Book Specification

Item Code: IDE080
Author: N.C. Panda
Publisher: D. K. Printworld Pvt. Ltd.
Language: English
Edition: 2022
ISBN: 9788124602430
Pages: 352 (B & W Figures: 116)
Cover: Paperback
Other Details 8.5" X 5.5"
Weight 360 gm

Book Description

Prologue

When we think of good health, we very often refer to the body, and we rarely ascribe good or bad health to a healthy or unhealthy mind. The interaction of the body and the mind has been recognized by the Indian seers since time immemorial. Of course, this was not the case with Rene Descartes (1596-1650), the French rationalist and dualist who is regarded as the founder of modern western philosophy and psychology. Inn the Cartesian psychology, the body and the mind could not directly interact. This concept of Descartes has already been discarded by modern Western psychology. It has already been recognized throughout the world that the practice of yoga makes the mind calm, tranquil and healthy. For an average person, it is often difficult to control the mind. For a yogi, however, it is practicable to restrain the mind. Yoga-nidra, being a technique of Yoga and Tantra, is an effective means of controlling and regulating the mind.

A number of diseases are psychosomatic. They are rooted in the psyche (mind), but they blossom and bear fruits in the physique (body). Medical and surgical treatments of psychosomatic diseases do help the patients, but cannot uproot the original cause. Psychoanalysis and psychotherapy sometimes alleviate the symptoms, but not always. Psychoanalysis has its own limitations. The subjectivity of the analyst, the patient's cooperation and his limitations are some of the factors that act as constraints. Moreover, psychotherapy involves a psychology-specialist who is to diagnose the disease and treat the patient. On the other hand, yoga-nidra is a self-therapy and its does not involve analysis.

There are many diseases which are due to physiological malfunction or dysfunction. Some are due to biochemical malfunction or dysfunction. Both the physiological and biochemical abnormalities can be corrected by resolves in yoganidra. The resolve is retained by the deeper strata of the mind which, in turn, influences the appropriate portion of the brain that directs the relevant organ neurally through transmission of nerve-impulses ad hormonally through the pituitary gland which influences the other endocrine glands.

A number of diseases are primarily caused by mental trauma and anxiety. Some of them are very serious and sometimes even fatal. Cardiac diseases and cancer are examples of this category. Yoga-nidra may be practiced to reduce or to get rid of tension and prevent and cure diseases caused by tension.

Yoga-nidra is a potent tool to fortify the immune system of the body. Thereby many diseases can be prevented and cured.

In addition to the prevention and treatment of diseases, yoga-nidra can be used to improve one's personality, to regulate one's habits and life-patterns, to get rid of some unwanted indulgence and addictions and to improve the quality of life.

Yoga-nidra can be used for spiritual uplift too. Spiritual uplift can be graded and gradual, leading finally to liberation (moksa).

In this book, hypnosis and yoga-nidra have been compared and contrasted. The resolve (sankalpa) is a suggestion and auto-suggestion. If considered on this point, both have a commonality. Except this, the two are different. The hypnotic state is an altered state of consciousness whereas the yoganidra state is intermediate between the conscious state and the sleeping state. Hypnotic auto-suggestion being excluded, hypnosis involves a hypnotist who directs the subject. On the other hand, the resolve in yoga-nidra is an auto-suggestion and auto-therapy which does not involve a second person. In the yoga-nidra concept, the yogi induces a receptive state (half awake and half asleep, but still conscious) in which the Subconscious and the Unconscious receive and record the resolve for future action. They later influence the relevant organ through the brain favourably. They also influence the conscious mind.

The Indian concept of the separateness of the brain and the mind and the concept of the brain being the apparatus of the mind have been emphasized in this book. Freudian depth psychology and Indian depth psychology have been compared and contrasted. This is the first book of its kind to present a critical analysis of Freudian depth psychology and to elaborate the tenets of Indian depth psychology. This is also the first book to explain the benefits of yoga-nidra in the context of Indian depth psychology and in the modern format of medical physiology, biochemistry and pathology.

Swami Satyananda Sarasvati of the Bihar School of Yoga has popularized yoga-nidra. He and his associates have written some books on this topic. The present book is not a duplicate of what they have written. Academic depth psychology is elaborately treated in this book. The applications of yoga-nidra, with special reference to medical science, have been scientifically presented. Furthermore, the techniques of yoga-nidra have been well systematized and standardized. For the first time, yoga-nidra has been assigned a scientific status in this book.

This book comprises four chapters. The first chapter presents a theoretical background of yoga-nidra and a theoretical background of Indian depth psychology vis-à-vis Freudian depth psychology. The Indian concept of mind has been presented lucidly for the first time. The second chapter gives the techniques of yoga-nidra in a lucid, simplified manner. The third chapter deals with the applications of yoga-nidra. Some of the applications, with special reference to diseases, have been somewhat technical. The discussions relate to medical science. Practising doctors, throughout the world, would perhaps consider the topic unbiasedly and objectively. It is expected that this book would serve as a standard reference work for the use of yoga-nidra in medical practice.

The fourth chapter of this book is an addenda. A typical system of Tantric nyasa has been given here. It would not be possible to induce the yoga-nidra state without doing nyasa. Hence it has a tremendous significance in the total process of yoga-nidra.

Modern age, with technological civilization, over-ambition, rat-race for competition and alienation, is overburdened with tension, anxiety and frustration. It is hoped that the modern man would benefit much by practicing yoga-nidra. And this is expected to serve as a useful handbook.

It is a multi-disciplinary book dealing with Yoga, Tantra psychology and medical science. The attempt of the writer is introductory. If the introduction serves as a catalyst to accelerate further generation of higher thought, it would benefit humankind for the attainment of physical, mental and spiritual health.

Theory of Yoga-Nidra

The literal meaning of the Sanskrit word nidra is 'sleep'. Thus, yoga-nidra means 'yogic sleep'. But, in reality, the person who practices yoga-nidra avoids sleep in the whole process. He is awake in the process, although his awareness is different from the normal state of wakefulness. His state of consciousness in yoga-nidra occupies a stage which is in between the usual state of wakefulness and that of sleep. We will try to characterize this state later in this chapter.

THE ORIGINAL MYTH OF YOGA-NIDRA

Modern Science, in general, uses a language which does not contain symbols and myths. They do appear in literature, especially in the genre of poetry. Ancient Indian wisdom, in the field of philosophy, religion, art, literature and science, is a departure, however. Very often, the language used is symbolic and mythical even though the subject, dealt with, covers scientific fields. The modern practice of yoga-nidra is traced back to a myth which is purely symbolic. Here, in this context, we render a classical Indian prayer into English:

om santakaram bhujagasayanam padmanabham suresam visvadharam gaganasadrsam meghavarnam subhangam laksmikantam kamalanayanam yogibhirdhyanagamyam vande visnum bhavabhayaharam sarvalokaikanatham

I make an obeisance
to God, Lord Visnu,
the husband of Mother Laksmi,
the lotus-eyed,
the Lord meditated
upon by the yogis,
the Lord who dispels
all the worldly fears,
the One and the only One
Lord of the many worlds.

I bow to Lord Visnu,
serenely postured,
reclining on the divine Serpent,
the Lord of all gods,
the one with a lotus-navel,
the foundation of the universe,
the cloud-hued one,
resembling the sky,
with all-auspicious body.

The expression bhujagasayanam is the focal point here. The Sanskrit word bhujaga means 'serpent' and sayanam means 'sleep'. The classical picture of ananta-sayanam is presented in fig 1.1. The Lord of the universe reclines on the coiled body of the serpent named as 'Ananta' that spreads its hood over the Lord in the shape of an umbrella which protects a person from the scorching sun or the torrential rains.

The Sanskrit word ananta means 'that without finitude'. Ananta Naga (naga means 'a snake') is the Divine Serpent with infinite strength. Who can support the Lord of the universe if it possesses a limited quantity of strength? The strength with reference to spring action in mechanics may be alluded to. And so is the coiled serpent on which the Lord reclines. A question is raised: Who other than the Lord himself can support the Omnipotent? Ananta Naga is not different from the Lord, the One and the only One Lord of the universe. He is the Rudra (fiercely roaring, terrifying) aspect of the Lord who engages himself in the continuing process of annihilation and the final process of dissolution.

One name of Lord Visnu is Padmanabha (One with a lotus-navel). Brahma emanates from the Lord through the umbilical cord. He is the same One Lord who engages himself in the initial and the continuing processes of creation. Lord Visnu stays in yoga-nidra. His Power (Sakti) or Consort is Mother Laksmi who sustains the universe.

Any picture is bound to be spatial. Nevertheless, Lord Visnu does not reside in any special locality, either inside or outside the universe. He is non-local and non-temporal. He is spaceless and timeless. He is immanent and transcendent. He is all-pervasiva. The Sanskrit word visnu is derived from the verb-root vis which means 'to pervade'.

From the Jacket:

Healing of body and mind through yoga is gaining immense significance at present as a world-wide science of therapy. In this context, yoga-nidra, a self-therapy technique of yoga and tantra, is important as an effective means of regulating the mind. In this volume, Dr. Panda, a noted philosopher and psychologist, yogi and tantrist, delves into the principles and practices of yoga-nidra based on materials from the tantras and Patanjali Yoga in an attempt to explain its benefits with special reference to modern medicine.

The book presents yoga-nidra as a scientific discipline that is a potent means to strengthen the body's immune system and thus to prevent and cure diseases and to regulate one's life patterns. It examines in detail the theory of yoga-nidra, going into the Indian concept of mid and personality. It establishes the psychological basis of yoga-nidra by comparing hypnotic trace and yogic trance and Freudian and Yoga-Vedanta psychologies. It presents the techniques of yoga-nidra and deals with the applications of yoga-nidra with relation to curing of psychosomatic and other diseases of common occurrence and to solving current problem such as drug addiction and stress-induced maladies.

This well-conceived and through research work will useful to scholars of ancient Indian medical science and psychology, particularly those concerned with study of yoga vis-à-vis modern medical problem and systems. It will be of equal importance for the general readers owing to its interesting subject matter.

Abut the Author:

Nrusingh Charan Panda is essentially a versatile personality, combining in him the endowments of a scientist, a Sanskritist, a philosopher, a psychologist, a litterateur, a yogi and a Tantrist. Internationally reputed for his scientific interpretations of Vedic literature, Professor Panda has also authored a number of widely acclaimed books like Maya in Physics, The Vibrating Universe, Mind and Supermind (2 vols.), Cyclic Universe (2 vols.) and Mediation: Science and Practice. His is truly the integral, synthetic, holistic approach.

CONTENTS

Transliteration Chart vi
Prologue vii
Acknowledgements xi
Abbreviations xxi
List of Figures

xxiii
1. THEORY OF YOGA-NIDRA 1
The Original Myth of Yoga-Nidra 1
Seers' Imitation 4
Hypnotic Trance 5
The Hidden Observer 6
Four States of the Self 7
Non-Discrete States 8
The Whirls of the Citta and their Restraint 9
What is Mind? 11
Consciousness 13
Virad or Mahat 15
The Evolution of Mind 19
The Psychic Centers in the Subtle Body 25
The Symbology of the Cakras 31
Systems Controlled by the Cakras 40
The Prana and the Sub-Pranas 47
Network of Rivers and Rivulets 49
Indian versus Freudian Depth Psychology 57
Personality in Indian Psychology 57
The Cause of Personality Difference 62
Personality Types in Western Psychology 65
The Sheaths : the Sites of Memory and Samskaras 66
Freudian Mind versus Yoga-Vedanta Mind 68
The Conscious and the Unconscious of Yoga-Vedanta 76
The Meaning of Karma in Yoga-Vedanta 80
Freudian Psychoanalysis 84
The Psychological Basis of Yoga-Nidra 90
Technique for the Induction of the Yoga-Nidra State 93
Sankalpa (Resolve) 94
Nyasa as a Technique for the Shifting of Awareness 97
Prescriptions and Proscriptions for a Yogi 98
Asanas and Pranayamas Preliminary to Yoga-Nidra

100
2. PRACTICE OF YOGA-NIDRA 103
Steps Preparatory to Yoga-Nidra 103
Prana-Sancalana Kriya 106
Asanas (Useful for Yoga-Nidra) 130
Savasana (the Corpse Pose) 130
Padmasana (the Lotus Pose) 131
Siddhasana (the Accomplished Pose) 132
Svastikasana (the Auspicious Pose) 134
Sukhasana (the Easy or comfortable Pose) 134
Sarvangasana (the Shoulder-Stand Pose) 134
Halasana (the Plough Pose) 135
Matsyasana (the Fish Pose) 137
Pascimottanasana (the Back-stretching Pose) 137
Bhujangasana (the Cobra or the Serpent Pose) 138
Salabhasana (the Locust Pose) 139
Vajrasana (the Thunderbolt Pose) 140
Naukasana (the Boat Pose) 141
Makarasana (the Crocodile Pose) 142
Surya Namaskara (Salutation to the Sun) 143
Pranamasana (the Prayer Pose) 143
Hasta-Uttanasana (the Raised Arms Pose) 143
Padahastasana (the Hand to Foot Pose) 145
Asva-Sancalanasana (the Equestrian Pose) 145
Parvatasana (the Mountain Pose) 146
Astanga Namaskara (Salute with Eight Limbs) 147
Bhaujangasana (the Serpent Pose) 148
Parvatasana (the Mountain Pose) 149
Asva-Sancalanasana (the Equestrian Pose) 149
Padahastasana (the Hand to Foot Pose) 149
Hasta-Uttanasana (the Raised Arms Pose) 150
Pranamasana (the Prayer Pose) 150
Full Round of Surya Namaskara 150
Precautions 151
The Practice of Asanas in Order of Preference 151
Pranayama 153
Asanas for Pranayama 154
Mudras for Pranayama 154
Nasikagra-mudra 154
Cin-mudra 155
Jnana-mudra 156
Cinmaya-mudra 157
Adi-mudra 158
Brahma-mudra 158
Bhairava and Bhairavi-mudra 159
Prana-Vayu-mudra 159
Khecari-mudra 163
Bandhas for Pranayama 164
Jalandhara Bandha 165
Uddiyana Bandha 166
Mula Bandha 167
Mahabandha or Bandha-Traya 168
Nadi-Sodhana Pranayama 172
Ujjayi Pranayama 175
Yoga-Nidra 178
Preparation (Prastuti) 179
Relaxation (Sithilikarana) 180
Resolve (Sankalpa) 180
External Rotation of Consciousness (Bahirnyasa) 180
Internal Rotation of Consciousness (Antarnyasa) 182
Visuddhi Cakra 182
Anahata Cakra 182
Manipura Cakra 183
Svadhisthana Cakra 183
Muladhara Cakra 184
Ajna Cakra 184
Mental Channel Purification through Reverse Counting (Saviloma Ganana Manasika Nadi-Sodhana) 185
Moving Visualization of Scenarios (Kalpanika Caladdrsya-Darsanam) 186
Images of Faith, Reverence and Love 186
Familiar Trees 186
Familiar Flowers 187
Familiar Animals 187
Familiar Birds 187
Day and Night Scenario 187
Seasonal Scenario 188
Aquatic Scenario 188
Green Scenario 188
Worship and Death 188
Resolve (Sankalpa) 189
Finish (Samapti)

189
3. APPLICATIONS OF YOGA-NIDRA 190
Applications of Yoga-Nidra Categorized 190
Category-1: Stamping a Positive Thought Early Getting Up from the Bed 193
Loving Your Wife 193
To Build-up Courage during the Period of Bad days 194
To Develop Satisfaction (Santosa) in the Availing Conditions 194
To Surrender to God 194
To Develop Will Power 195
To Improve One's Vitality 196
Category-2: The Negative of a Negative Thought 196
Giving up Addictions 196
To Abstain from Extra-Marital Sex Relation 196
To Switch Over from Non-Vegetarianism to Vegetarianism 197
To Give up an Unconscious, Psychotic Behaviour 197
To Control Anger and Short-Temperedness 197
To Give up Cruelty and Violence 198
Not to Hate a Person 199
Not to Covet 199
To Shun Jealousy 200
Category-3: Annihilating the Pernicious Undercurrent 201
Petic Ulcer 201
Chronic Colitis 206
Psychosomatic Skin Disorders 210
Asthma 213
Thyrotoxicosis 216
Stress-Induced Organic Heart Diseases 221
Stress-Induced Functional Cardiac Disorders 221
Hypertension 229
Essential Hypertension 232
Secondary Hypertension 235
Ageing, Arteriosclerosis and Hypertension 236
Stress-Induced Cancer 237
Chronic Arthritis : Gout, Osteoarthritis, Rheumatoid Arthritis 239
Tension Headache (Migraine) 244
Mental Conflict 245
Category-4: Physiological Malfunctioning Decreased Secretion of Ovarian Hormones 248
Decreased Secretion of Insulin in Diabetes Mellitus 248
Osteoporosis 252
Alzeimer's Disease 255
Insomnia 257
Category-5: Biochemical Abnormality 261
Category-6: Correcting and Potentiating the Immune System 263
Leucocytes in Blood 263
Immunity 264
Cell-Mediated Immunity 265
Antibody-Mediated Immunity 266
The Immune System 266
Yoga and Immunity 268
Category-7: Spiritual Attainment, Finally Leading to Liberation 269
Multi-Dimensionality of Yoga-Nidra

270
4. ADDENDA 271
The Tantric Nyasa 271
Bahirmatrka Nyasa 271
Antarmarka Nyasa 277
Glossary (of Indic terms only) 281
Bibliography 301
Index 307

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