Category: Meditation

What Are Nocturnal Meditations?

Many people know about meditating during the day, but few are aware of the “nocturnal meditations.” They’ve been around for thousands of years, tucked away under the blanket of darkness. Until recently, the nocturnal practices have been secret, deemed too subtle for the West. But with the mindfulness revolution in full swing and meditation now in the public domain, these “dark” practices are finally coming to light in the modern world. What surprises most people is how deep and vast these nocturnal meditations are—and how applicable to daily life.

The practices start with lucid dreaming, which is when you wake up to the fact that you’re dreaming while still remaining in the dream. Once it was scientifically proven in 1975, lucid dreaming has gained traction in the West. Initially, lucid dreaming isn’t much of a meditation. Most people use it to indulge their fantasies—to fulfill their wildest dreams in the privacy of their own mind. At this entry level, lucid dreaming is the ultimate in home entertainment, where you become the writer, producer, director, and main actor in an Academy Award-winning production of your own mind.

But the higher levels of lucid dreaming have extraordinary psychological and even physical benefits. You can transform nightmares, rehearse things, resolve interpersonal issues, even improve athletic performance. Neuroscience has shown that you can use your mind to change your brain (neuroplasticity), and modern dream research continues to show that you can use your dreaming mind to enhance a host of daily psychological and physical activities. Lucid dreaming at this higher level is like going to night school.

With some proficiency in lucid dreaming you can progress into dream yoga, which is when dreams are used for spiritual transformation. While lucid dreaming is largely about self-fulfillment, dream yoga is all about self-transcendence. It’s been around for thousands of years, and the Buddha (the “awakened one”) was really the ultimate lucid dreamer.

Dream yoga, like lucid dreaming, progresses from beginning to advanced stages. A beginning yogi starts by addressing the question, “What are dreams made of?” They’re made of your mind. So, by working with your dreams at this refined level, you’re working to transform your mind. One early stage of dream yoga involves transforming the objects in your dreams, like changing a dream flower to a dream chair. In so doing, one discovers the malleable nature of mind and the truth of the saying, “Blessed are the flexible, for they are never bent out of shape.” This is the “yoga” or “stretching” part of dream yoga, which develops increased pliability of mind.

One amazing quality of both lucid dreaming and dream yoga is that the benefits of what you do in your dreams don’t stay tucked into the nighttime mind. By changing a flower into a chair in your dreams (not as easy as it sounds!), you realize you can change anger into compassion in your life. In other words, your emotional states are not as solid as you think. They’re essentially as solid as a dream, and therefore as workable.

At higher levels of dream yoga, you use the “example dream” or “double delusion” of the nighttime dream to wake you up from the “real dream” or “primary delusion” of daily life—which is precisely what the Buddha did. You eventually come to the shattering conclusion that this is a dream. When seen properly—when you’re lucid to it—your waking reality is no more concrete than a dream. So a dream yogi lives by the maxim, “This is a dream; I am free; I can change.” It’s a liberating wake-up call, with profound implications for all of life.

For most people, lucid dreaming and dream yoga are enough. But for those wanting to go to “graduate school,” one can advance into sleep yoga (related to yoga nidra in Hinduism). As incredible as it may sound, this is when you learn how to become lucid in deep, dreamless sleep. In Buddhism this is called “luminosity yoga” and adheres to the teaching that fundamentally there is no darkness within—only light unseen. Sleep yoga turns on this nightlight, a luminosity so radiant that it eventually illuminates even the day. Scientists are currently trying to prove this outrageous claim with advanced meditators and dream yogis.

“Lucidity” is a code word for awareness. So, by working with any of these three practices, you’re working to cultivate greater awareness. And what doesn’t benefit with more awareness? All three of these practices engage the principle of bi-directionality, which is all about opening a two-way street between the daytime and nighttime mind. What we do during the day affects how we sleep and dream; and what we do when we sleep and dream affects how we live during the day. By becoming lucid to our dreams and to dreamless sleep, we’re secretly becoming more lucid or aware of our daily lives. So lucid dreaming leads to lucid living.

As fruitful as these three practices are, there is one final step for those wanting to take the deepest dive. With some proficiency in sleep yoga, one can advance into bardo yoga (“gap” yoga), which is when the darkness of sleep is used to prepare for the darkness of death. In Greek mythology, Thanatos (the god of death) and Hypnos (the god of sleep) aren’t just brothers—they’re twins. Death and sleep are intimately related. In Buddhism, death is referred to as “the dream at the end of time.” So bardo yoga, which is a Tibetan contribution, engages the tenet that dreamless means formless, and formless means deathless. Bardo yoga therefore introduces you to your formless/deathless nature—to who you really are. It points out the deepest part of you that doesn’t get old, sick, or die. Bardo yoga is a “dead end” practice that points out eternal life.

We spend a third of our lives in sleep. If you live to be 90, you’ve slept for 30 years. Imagine what you could do if you had even a fraction of that time. We spend 25% of our sleep time in dreams, which adds up to about a month a year. Think of what you could do if you added a month to each year! That’s real “overtime.”

The nocturnal meditations are cutting-edge practices. Neuroscientist Matthew Walker writes, “It is possible that lucid dreamers represent the next iteration in Homo sapiens’ evolution.” How evolutionary does that make lucid sleepers, let alone lucid “die-ers”? Do you want to be the first one on your block to take the lead in evolution? Then open your eyes to the dark, engage the nocturnal meditations, and discover the leading light within.

Andrew Holecek, What are Nocturnal Meditations
Andrew Holecek

Andrew Holecek is the author of Dream Yoga: Illuminating Your Life Through Lucid Dreaming and the Tibetan Yogas of Sleep. He is also the founder of Night Club, an online platform that explores the nocturnal meditations and the science that supports them. Learn more about Night Club!

A.H. Almaas: Presence: The Elixir of Enlightenment

A.H. Almaas is the pen name of A. Hameed Ali, a veteran spiritual teacher who founded The Ridhwan School in 1976 to spread The Diamond Approach®, his particular path of spiritual inquiry. He has written many books, including The Pearl Beyond Price, The Unfolding Now, and The Alchemy of Freedom. With Sounds True, he will soon be launching Presence—an eight-week online course devoted to exploring the always-available consciousness underlying all of reality. In this episode of Insights at the Edge, Tami Simon speaks with Almaas about approaching Presence as “the elixir of enlightenment”—the central key to understanding our spiritual nature. Almaas explains the experiential feeling of touching Presence and provides examples of other teachers who have attempted to explain it. Tami and Almaas discuss the possible meaning of enlightenment and why body-based practices are essential to discovering Presence. Finally, they consider why the spiritual path is essentially endless and what it means to be a “complete human being.” (64 minutes)

How to Keep Your Mind from Wandering in a Yoga or Medi...

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PHASE 1

Mind wandering is associated with the DMN (default mode network)—areas of the brain that are active when the mind is in its default state of rest. In this phase, the mind seems cluttered with thoughts and feelings all scrambling to be at the center of attention. The meditator may remain distracted by what seems like an endless barrage for some period of time. The brain remains in this state especially when it is not engaged in a specific task.

PHASE 2

Becoming aware of mind wandering occurs when we mobilize a conscious mind-body practice. This phase involves purposefully placing our attention in order to steer our practice, and this effort reveals itself as activation in the insula. As noted previously, the insula is characteristic of interoceptive awareness and self-awareness. In this way, cognizance of the mind’s habitual wandering is a form of metacognition—thinking about thinking—that sets the stage for neuroplasticity. Just to arrive at this stage of meditation is quite an accomplishment, as most people never cultivate any sustained awareness of how their mind meanders from one topic to the next. Practitioners should recognize the value of this second phase because it can take years to arrive here with any regularity. Without knowing this, beginners often become discouraged.

PHASE 3

Shifting out of wandering is like flexing a muscle or changing gears in a car. This phase involves the executive function of the brain, recruiting regions like the dorsolateral prefrontal cortex (dlPFC) and the posterior parietal cortex. The practitioner arrives at this phase through consciously and consistently bringing their attention out of unfocused wandering. Much like training a muscle, we go through high and low points of practice, and—as in the previous stage—it is easy to feel discouraged. Unfortunately, meditators can judge themselves harshly at this stage, lose interest, or give up entirely if they do not recognize just how important this phase is in training the neural muscles of concentration.

PHASE 4

Focusing means that the practitioner has gained some meditative stability and can remain for some time in a concentrative state. This achievement shows up as sustained activation in the dlPFC. At this phase, progressive layers of our mind reveal themselves—both within a practice session and “off the cushion” over time. When the mind eventually starts to wander again, the cycle begins anew, and the practitioner passes through the phases once more to regain focus. With practice, the amount of effort, time, and repetition it takes to go through the cycles decreases, with less time occupied in the earlier phases and more time spent in a focused state.

Excerpted from Yoga & Psyche: Integrating the Paths of Yoga and Psychology for Healing, Transformation, and Joy by Mariana Caplan.

 

Keep Your Mind from Wandering in a Yoga or Meditation Practice - Yoga and Psyche

Keep Your Mind from Wandering in a Yoga or Meditation Practice - Mariana Caplan Image

 

Mariana Caplan, PhD, MFT, E-RTY 500, is a psychotherapist, yoga teacher, and author of eight books in the fields of psychology, spirituality, and yoga. She has been teaching workshops and trainings online, in yoga studios and universities, and at major retreat centers throughout the world since 1997. She is the founder of Yoga & Psyche International, an organization created to integrate the fields of yoga and psychology globally, and lives in Fairfax, California. Learn more at realspirituality.com and yogaandpsyche.com.

 

Buy your copy of Yoga & Psyche at your favorite bookseller!

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Damien Echols: Building the Light Body

Damien Echols was wrongfully convicted of murder in the infamous “West Memphis Three” case and spent more than 18 years on death row before his exoneration and release. Now he teaches Western ceremonial magick—the same practice he credits with saving his life in prison. With Sounds True, Damien has published the book High Magick and a practice-oriented audio companion, A Course in High Magick. In this episode of Insights at the Edge, Tami Simon speaks with Damien about magick and how it is meant to “constantly ingest more of divinity.” Damien describes two of the central practices of magick—the Middle Pillar and the Lesser Banishing Ritual of the Pentagram—and details why they are so foundational to the modality. Damien explains how he first discovered magick while in solitary confinement and details the concept of “will” in relationship to the Buddhist concept of dharma. Finally, Damien and Tami talk about what it means to manifest a “light body” and the overall goal of spiritual liberation through magick. (83 minutes)

Tami’s Takeaway:
Damien Echols is a “current-bearer”—someone who is able to pass to others an experience of boundless light. When I met with Damien in November of 2018 at a launch event for his new book, High Magick, I could tell that something had recently happened to him that had dramatically increased the intensity of this current. In this conversation, he describes how the practices of magick, which he calls “a Western path of enlightenment,” brought him to an experience of ego dissolution, which he describes as “experiencing myself as a small handful of sand that someone threw into a tornado.” The takeaway: an invitation to let go of any feeling of separateness, enter the abyss, and discover the interconnected light that awaits us.

Father Thomas Keating: Inviting the Presence of the Di...

Father Thomas Keating was a Trappist monk in the Cistercian Order who served as abbot of Saint Joseph’s Abbey Monastery in Spencer, MA, for more than 20 years. He was the author of 20 books, and was one of the architects of the contemporary Centering Prayer movement. Father Keating passed away on October 25, 2018. In celebration of his life and to honor his death, Sounds True is rebroadcasting this classic Insights at the Edge interview. Here, Tami Simon and Father Keating discuss the monastic path, prayer, doubt, and how he has dealt with both little deaths and big deaths in his own life. They also talk about the afterlife and the transformative process that occurs when one engages regularly with the practice of Centering Prayer. (72 minutes)

Tami’s Takeaway:
This conversation was originally recorded in 2008, 10 years before Father Thomas Keating died on October 25, 2018, at the age of 95. We discussed in detail many little deaths that had occurred in his life, including a fire that occurred at his monastery, his resignation from being an abbot, and other events that Father Thomas called “invitations to greater and greater diminishment.” Surrendering and accepting these little deaths anchored Father Thomas in what he describes as a “boundless confidence with nothing to stand on.” We even discussed what Father Thomas imagined his own physical death would be like. His answer: “A plunge into the immensity of love, irresistibly.” Listening to this conversation afresh reminded me of how Father Thomas Keating is a truly great teacher of death and resurrection.

Creating an Altar in Your Home

Creating An Altar in Your Home Sounds True Blog

Most of us come from secularized backgrounds from which spiritual forms, practices, and rituals have been scrubbed away, and we tend to have an aversion toward things like altars. However, most members of the world’s religious population keep a personal altar or shrine in their home, where they connect with and perform rituals to ancestors, saints, and the Divine, even amid modern, urban lives. In Western secular culture, altars have morphed into man caves, home theaters, or packed closets where we worship the gods of fame, beauty, and success. Consider how much time, energy, and prioritization we give these. Sound judgmental? Would it be judgmental for me to say a crisp, fresh kale salad is healthier than a bucket of fried chicken, or a run in the park more vitalizing than a television binge? We’ve been trained to abandon discernment—some things are better for us than others. It’s not all good.

If you can see an altar as psychological or emotional equipment—a bench press for the mind, augmentation for the heart—it might change your opinion. One of my teachers once said, “Clean your house as if the Dalai Lama was coming to visit for tea.” Now imagine sitting down at your altar with the Dalai Lama. It makes for an incredibly different experience if you picture an inspiring person right there with you. This may change your mind, not because of anything magical or special that is out there, but because the visualization shifts the quality of your experience. This altar is not for anybody else. Whose mind improves if you look at your altar and see a real Buddha instead of a bronze statue of a Buddha? Yours.

When Tibetan Buddhists set up altars, they put many objects on them, but three are central:

  • Buddha statue (symbolizing awakened body)
  • Scripture or other text (symbolizing awakened speech)
  • Stupa or other shrine (symbolizing awakened mind)

So when you sit facing an altar, you become familiar with transforming your own body, speech, and mind.

The body or form of a Buddha (rupakaya), particularly the aspects of compassion and engagement, is represented by a statue placed in the middle of the altar. Your Buddha might be a Tibetan thangka painting or a simple stone. It might be a photograph of the Dalai Lama or Pope Francis, an image of Pema Chödrön or Martin Luther King, Jr. No matter who or what it is, imagine it’s the embodiment of a real, living Buddha inviting you to practice, inspiring you to evolve.

Here is how I set up my Buddhist altar, but you can always arrange things and add or take away things as it works for you:

Create Your Own Altar Sounds True Blog

Excerpted from Gradual Awakening: The Tibetan Buddhist Path of Becoming Fully Human, by Miles Neale.

Miles Neale Creating An Alta in Your Home Sounds True Blog

MILES NEALE, PSYD, is among the leading voices of the current generation of Buddhist teachers and a forerunner in the emerging field of contemplative psychotherapy. He is a Buddhist psychotherapist in private practice, assistant director of the Nalanda Institute for Contemplative Science, and faculty at Tibet House US and Weill Cornell Medical College.

Dr. Neale is co-editor of and contributor to the groundbreaking volume Advances in Contemplative Psychotherapy: Accelerated Healing and Transformation and author of Gradual Awakening: The Tibetan Buddhist Path of Becoming Fully Human. For more visit milesneale.com.

 

 

Gradual Awakening Creating An Altar in Your Home Sounds True Blog

 

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Creating An Altar in Your Home Sounds True Blog

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