Discover our inner secrets by deep relaxation.

Yoga-nidr is an ancient practice from the great traditions and philosophies of India from Hinduism, Buddhism and
Tantra.
This singular form of yoga seeks to combine deep relaxation and attentive consciousness to consciously
investigate sleep states, dream and deep sleep, including offering ways to numb the body and mind keeping the
alert conscience .

This comprehensive approach, which inspired relaxation therapy allows to experience moments of great peace,
joy and well-being; it's an ideal practice to get rid of stress and anxiety.

By making connections between the philosophies of India and the West, and based on the teachings of great
spiritual teachers, this book shows that sleep can also be an opportunity for a truly tasty yoga, which changes not
only our nights, but every moment of our day.

Writer, trainer relaxation therapy, yoga teacher, Pierre Bonnasse has published numerous books and articles on
consciousness, Eastern and Western philosophies and the welfare of the techniques.
Summary

Summary Introduction

About

The voices of Indian philosophy Members

and paths of yoga

I - The philosophy of yoga-nidr

The origins of yoga-nidr states

of consciousness Who am I?

The planes of being

Consciousness, energy, elements & states of matter Sleep

qualities

Approach of the Indian psychology approach to the

demonstration of the phenomena The energy system of

yoga

World & phenomenal constructs An approach to the

unconscious fears, desires & suffering

Sleep and death experience

II - The practice of yoga-nidr

Yoga-nidr as practice (introduction) Preparatory Practices

postures blasts

Gestures and ligatures

The withdrawal of the senses & concentration

Meditation & deep contemplation

 Some preparatory practices Practices for

night sleep Practices

Practices morning awakening dream

yoga (yoga-svapna) The "sitting"

yoga-nidr Preparation (prastuti)

Deep relaxation (shithilkarana) The power of

intention (samkalpa)

Rotation of consciousness (Chetana sanchrana) Counting

The thematic work

The sensory visualizations

Blending In Heart

Wish (samkalpa) & Completion (Samapti) The art of

conscious living

Electricity does not die when the bulb is burned Fields of

application of yoga-nidr Ultimate tension

Attachments

Session 1: The blue stars (nlatr yoga-nidr)

Session 2: The elements of contemplation (Mahabhuta visarga Yoga Nidr) Session 3: From its

AUM at "non-contact" (Pranava Yoga Asparsha Nidr) Session 4: The Art of Dying (Marana Yoga

-Nidr) 112 sessions to deal

Bibliography

From the same author

 A Christian Tikhomiroff &
Pandit Vishnu Panigrahi Yogi,
with gratitude

AUM Homage to Shiva, Shakti, Ganesha,

to Sarasvati and Narayana!
May all beings be peaceful, happy
and free of all suffering!

"By paying attention when sleep has not yet come, and yet the
world outside faded, the Supreme Consciousness is revealed. "
Vijnana Bhairava Tantra 75
 Summary
About

Yoga-nidra, A JOURNEY IN THE STATES OF MATTER, OF CONSCIOUSNESS AND THE JOY OF BEING.

Yoga-nidr is an ancient practice from the great traditions and philosophies of India from Hinduism, Buddhism and Tantra. This singular form of yoga

seeks to combine deep relaxation and attentive consciousness to consciously investigate sleep states, dream and deep sleep, including offering ways

to numb the body and mind keeping the alert conscience . This comprehensive approach, which inspired relaxation therapy allows to experience

moments of great peace, joy and well-being that can give to see and understand, directly in itself, some physiological, emotional processes and

mentally. And knowing "what is required", then it is much easier to let go and thus recognize the vital space of his being, free of the various states and

processes. The practice combines gestures and postures very simple, light and subtle breaths, concentrations and meditations to encourage attentive

listening sensations, opening to reveal phenomena and return to the present moment, for enjoy the bright and blessed presence to oneself and to the

world, day or night. Yoga-nidr requires no special physical condition or quality, such as strength, endurance, or flexibility. It uses very simple positions

adaptable to everyone (including sitting, standing and lying), that promote deep relaxation, the qualities of attention, quiet and listening. concentrations

and meditations to encourage attentive listening sensations, opening to reveal phenomena and return to the present moment, to enjoy the bright and

blessed presence to oneself and to the world, day by night. Yoga-nidr requires no special physical condition or quality, such as strength, endurance, or

flexibility. It uses very simple positions adaptable to everyone (including sitting, standing and lying), that promote deep relaxation, the qualities of

attention, quiet and listening. concentrations and meditations to encourage attentive listening sensations, opening to reveal phenomena and return to

the present moment, to enjoy the bright and blessed presence to oneself and to the world, day by night. Yoga-nidr requires no special physical

condition or quality, such as strength, endurance, or flexibility. It uses very simple positions adaptable to everyone (including sitting, standing and lying),

that promote deep relaxation, the qualities of attention, quiet and listening. Yoga-nidr requires no special physical condition or quality, such as

strength, endurance, or flexibility. It uses very simple positions adaptable to everyone (including sitting, standing and lying), that promote deep

relaxation, the qualities of attention, quiet and listening. Yoga-nidr requires no special physical condition or quality, such as strength, endurance, or flexib

By his positive, balancing and soothing the body, emotions and thoughts, yoga-nidr is a therapeutic technique
that has significantly influenced some modern approaches. Its practice strengthens the joy and good humor, the
immune system and allows preventive work, particularly regarding psychosomatic illnesses. It's an ideal practice
to get rid of stress, anxiety and fear of death, yoga-nidr consider to be the source of all other fears.

By making connections between the philosophies of India and the West, and based on the teachings of great
spiritual teachers, we will see that sleep can be
During a decidedly tasty yoga, which changes not only our nights, but every moment of our day.

This book on sleep wise invites us on a journey into the unknown and to the mystery, to the luminous presence in
the unconscious, full of discovery, meetings and flavors.

An art of napping, an original practice of laziness, another outlook on life ...

Introduction
The voices of Indian philosophy

"Truth is One, but the sages express it in

different ways. "
Rigveda I, 164-6

India believes that all channels, and this all over the world, lead to the same mystery that all men, whether they
know it or not, keep looking. The term "Hinduism", given by the British to put a label on what they did not
understand, means nothing. It seeks to bring together all the rites, practices, philosophical schools of this ancient
country in one basket that can hold them. The term "Sanatana Dharma" is more appropriate. It refers not only to
the multitude of gods, goddesses and practical but above all, literally, the "Eternal Philosophy". Not as a
theoretical discipline or intellectual discourse, but as a support or law of life itself, as "what is really" both
uncreated plan phenomenal. This has nothing to do with opinions. The "Dharma" untranslatable in modern
languages, is the objective law that governs the entire universe, I do not know or know. The concepts of social
laws, moral or religious rules come only much later and are only a pale expression. This "Eternal Philosophy" is
first celebrated in the sacred texts says "revealed" or "heard" that are Veda: "knowledge", "science", divided into a
set of four parts. They were written by sages of ancient India visionaries. The Rigveda, "Knowledge of stanzas" is
the most ancient text (-1500 BC.). It contains formulas ( mantra) and hymns. The Absolute is named Brahman.

He is omnipresent, impersonal and formless. The Samaveda is "knowledge hymns" melodies. The Yajurveda conce
"knowledge Formulas" ritual.
The Atharvaveda, "Knowledge of Atharva" consists of incantations, songs and prayers. To this succeeded
interpretations on the Brahman and comments on the sacrifices ( Brahmana); esoteric texts called "forest treaties";
Annexes disciplines Veda: phonetics, ritual, grammar, hermeneutics, the metric-hymns and prosody

astronomy-astrology. But most of this

"Revelation" is crystallized in the famous philosophical treatises named Upanishad,
literally "sit at the foot of the Master," which closent Vedic cannon marking the completion and the end of
knowledge ( Vedanta). These can be summarized in what is commonly called the four "big words" ( Mahavakya) in
connection with each of the 4 Veda, to remember and meditate. The first statement defines the "Truth":
"Consciousness is Brahman" 1 . The second teaches that the nature of our identity is ONE with the Absolute Reality
"Thou Art." The third appears as a statement of direct experience: "The Soul (or Self) is Brahman." The fourth,
finally, as a song of recognition, realization and liberation: "I am Brahman". As to
Vedic gods include Indra, the warrior god, "one who has the power"; Mitra,
"Friend", and Varuna, "Heaven," the security guards; Agni, "fire", in particular, Rudra,
the "terrifying" the one "who cry", which is a prototype of the famous god of yogi,
Shiva, the "Beneficent" which appear in the Scriptures later, and Vishnu, the "ubiquitous", one "who is spreading."
There are others, sun gods, goddesses, demons and other geniuses that mythology enthusiasts are sure to look
directly in the texts. 2

This "perennial philosophy" is then celebrated in the lyrics say "recalled" that make up the whole foundation of
Indian Tradition. These epics, texts more accessible to all and so much more popular than the texts "revealed"
known priests, scholars and some spiritual seekers. These texts meet and refer to the words of revelation
authoritative, addressing as many throughout history and mythology of his gods and goddesses, and this, with
deep philosophy. They include legendary and famous epics such as Mahabharata ( whose Bhagavad Gita is
regarded as belonging to the Revelation), and Ramayana.

In these stories, the One, the impersonal Brahman the "revealed" texts, takes many forms, more human and
therefore closer to the people who can then easily identify with the "downhill" ( incarnation) Vishnu as Krishna or
Rama or their companions. These texts also include mythological and religious codes that traditionally deal with
the creation of the universe, secondary creation, genealogy of the gods and sages, the creation of the human
race and the first men and dynastic histories. Most were written between 400 and 1200. There are also tantric
treaties, "books of the law", citing moral precepts, code of conduct, laws, legal treaty, the penal code, established
by great legislators, as Manu trying to grant the Vedic spirit with the present. But the

Dharma not a dogma, these texts are not specifically monitored or considered popularized by the British to impose
a framework for a reality that can not be.

On this "eternal truth" imperceptible by the human intellect, the Indian tradition provides several "points of view" ( da
who accept Vedic authority. The Nyaya,
literally "original nature," is the power of logic, founded by the ancient philosopher logician Aksapda Gautama.
He studied the means of knowledge, based on logical analysis and
reasoning, by developing, for example, semantics
linguistic. The Vaisheshika, "Particular, specific" school of systematic, classifies the concepts,
discriminative philosophical doctrine dating back to the first century,
traditionally ascribed to Kanada and his Vaishesikastra compound ten pounds. She takes care to discern the
characteristic differences between things. His concern is ontological and systematic; there classifies concepts into
6 categories: substances, properties, activities, generic or discriminative substrates and inhrences. The samkhya,
means the school of evolutionary substances discrimination based on discrimination, and attributed to Kapila
some see as a manifestation of Vishnu. This view deals with universal structures, or macrocosm, postulates a
supreme principle and sorts items into categories.
The yoga, "Harness" ( yuj) is the practice of spiritual communion, the means and the end, union with the highest
consciousness. Codified by Patanjali in his Yoga-Sutra, the "yoga of kings" ( Rajayoga) deals with the inner world o
man in a theistic vision
samkhya. It is an integral practice, internal means of investigation to know the Self, traditionally divided into eight
stages or members ( Ashtnga). 3 The Mimamsa
regarding hermeneutics, exegesis of Vedic ritual, rituals and ceremonies. The
Mmmsstra exposing the doctrine is after the fourth century but assigned Jaimini, also author of a treatise of
domestic rites. Finally, the Vedanta, literally the "end of knowledge" means the culmination of Indian philosophy in
the "non-duality" ( Advaita). The view is attributed to Vyasa. This is the philosophy outlined in the

Upanishad, known and developed by Adi Shankaracharya (788-820) the master

beneficent "who lived at Benares, where he taught philosophy that direct. He is credited with numerous writings
he founded four monasteries at the origin of several current and continues to exert great influence and authority in
relation to the teaching of non-duality, "popularized" by great sages like Ramana Maharshi, Nisargadatta Maharaj
and Swami Chinmayananda. This route invites us to recognize the Self by three forms of very specific yoga
respectively involving the body, feeling and reflection: the karma-yoga, the path of action; the bhakti-yoga, the path
of devotion; the jnana-yoga, the path of self-investigation. The essence of these three classic forms of yoga
naturally blends with other practices. All roads eventually merge in the space of lived experience.
Members and paths of yoga

In his famous Yoga Sutra, Patanjali mentions eight "members" or eight "steps" Rajayoga that lead to the
achievement of the highest Consciousness. The 1st stage ( yama)
Yoga invites us to observe and cultivate five qualities directly related to our relationship with others: benevolence,
or non-violence, truthfulness, honesty, control of the sexual instinct and lack of lust. Inextricably linked to the
latter, the second step ( niyama) to the relationship with oneself, is to cultivate purity, moderation, or contentment,
strength gained through asceticism, the knowledge gained by reading the scriptures and "faith" gained through
meditation. While some see a simple moral code, or the Tantric ways prefer to bracket for various reasons, these
observances are invaluable to cultivate tranquility necessary to practice yoga ; but they are also, from another
point of view, the fruit of a serious asceticism. Step 3 ( asana) regarding posture, how to be "sit" and control of the
body in general. The 4th ( pranayama) Calls to "breath control" by his careful observation and codified the practice
of breathing exercises. These first four steps are primarily the external appearance of the discipline; the following
four take us directly to the heart of interiority. Step 5 invites to the "withdrawal of the senses" ( pratyahara) allowing
to bring attention upstream sensory faculties. Step 6 ( dharana) is "concentration", the ability to maintain attention
fixed on one point. 7th stage ( dhyana) making course following the previous, is

"meditation", consisting remain in an observation

impersonal and equanimity, free attention, non-oriented. In meditation, the dual subject-object relationship is
exceeded, opening on the 8th stage ( samadhi): deep contemplation, the "fusion" total in the original Vision,
responding to the original definition of yoga given by Patanjali, "the yoga is stopping the mental fluctuations " 4 . It is
this suspension of mental agitation - with the help of these "members" - that allows the unveiling of the pure
consciousness of being, peace, silence and joy. The ruling allows associative thoughts to feel the non-dual divine
reality in which they appear and disappear. This "extinction" of thought, and thus the ego (sense of "self"), in the
vacuum vibrant consciousness merges with the ultimate experience that Buddhists call nirvana. Although several
types of Tradition samadhi its reality only under the direct experience and can not be grasped by concepts.

The "members" of yoga can not otherwise be limited to those mentioned by Patanjali. Tantric schools - which are
based on "points of view" unorthodox, not responding strictly to the Vedic authority and religious - evoke other
constituents in the path of yoga. Among them, in addition, with the exception of the first two observances "moral"
cleaning techniques (lungs, nose, intestines, etc.), specific contractions, formulas, gestures, eye practices, of the
diagrams, energy massages, rituals, therapeutic practices and most unique ways, both very specific while
including others. Yoga-nidr part of those.

[1] Respectively : Aitareya Upanishad 3.3 Rigveda; Chandogya Upanishad 6.8.7 of the Samaveda; Mandukya Upanishad 1.2 the Atharvaveda;
Brhadaranyaka Upanishad 1.4.10 of the Yajurveda. See the full 108 Upanishads,
Dervy, 2012.

[2] 108 Upanishads, Dervy, 2012.

[3] Developed in the next chapter.

[4] Yoga-Sutra, I-2.

I - philosophy
yoga-nidr
The origins of yoga-nidr

The origins of yoga-nidr are lost in the mists of time, and, one might say, anticipating a little, in the Source of this
mysterious night itself.
For some it would Tantric Shaivism channels for other Vaishnava ways, but they are also found traces elsewhere
in the medical literature and many other schools, whether Tantric inclinations, Vedantic, Buddhist or else, India
and elsewhere.

In India, the Lord of Sleep sometimes takes the form of Vishnu, in his aspect of Narayana consciously asleep on
the waters of the event, sometimes the shape of the king of yogi, Shiva himself, lying like a living corpse under the
dancing body of the furious Kali. In both cases, the Gods represent the ultimate indicator that we are all, Pure
Consciousness that the practice of yoga-nidr invites us to recognize, if not we will make available and open.

These two deities - as their name as their representation - can be carriers of choice in practice. Devotional singing
awakens feeling, form, humility and inspiration, calls for the Presence. The Power of Images can help focus,
soothe, connect. The repetition of mantra also allows to recognize a silent space upstream of thoughts. All these
traditional practices open to the unique flavor of the sacred and joy without object, and yoga-nidr only help us lift
the veil that separates us. Vishnu in the guise of "the abode of man" ( Narayana) or Shiva in the guise of
"beneficent corpse" ( shiva-shava) are, like all the gods of the Hindu pantheon, as inspiring forms of the One who
remains, who is also the One Teacher, Life, in all its manifestations, of which we can all learn, drop everything and
understand everything . In the Mahabharata "The great history of India," a chapter mentions the thousand names o
Vishnu, "the Omnipresent," as the famous warrior Bhishma, "the terrible" teaches Yudishtra, the eldest of the
Pancha Pandavas. Some see the myth of origin of Narayana impersonal yoga-nidr, but also the origin of the
world. Everything pertaining to it is a teaching that has by analogy many interesting directions for practice and the
attitude to adopt. The literal translation of this short text, the shortest and be poetic, can realize the richness of
Sanskrit text each word deserves a brief comment to savor fully the deep significance.

"I salute the Lord of gods in lotus navel, serene resting on the endless snake

Sustainer of the universe, like the sky, like the cloud, with harmonious Members beloved Lakshmi,
lotus-eyed, perceived by yogis in meditation
 Hail Vishnu, who takes away the fear of life, the only ruler of all worlds! " 5

Narayana is not designated and cited as such but the description given of this very particular aspect of Vishnu
corresponds to it. Its name comes from Nara, man, and ayana,
refuge, remains; literally, "the one in which men find refuge (or
remain) "or the" refuge of men "or" indwelling man. " It is also called Vasudeva, "god in whom all lies." Its name
refers us directly to the Self that shines in ourselves but also outside, since He is everywhere at once. Narayana
"is based on the waters" in the eternal state of "conscious sleep" ( Yoga- nidr). He has four arms hold a conch,
disc, mace and a lotus. The Supreme Lord remains the observer unmanifested resorption of the universe in the
informal status of the Causal Ocean. The "leftovers" of the event have coagulated to form the snake Shesha, which
serves as a layer to the god. also named Ananta, whose Sanskrit word means "infinity" or "unlimited" (an epithet of
Vishnu, near to ananda, bliss), the cosmic serpent represents the energy, the life itself of the universe, vibration
circulating in the axis of our backs and privacy of all our cells. This subtle aspect invites us to unite ( yoga) with the
immutable witness phenomenal manifestations of sleep states and dreams that resolve every night in the deep
sleep of bliss. Narayana is still beyond the three states, immersed in the bliss of the "fourth state" ( turiya). Lying on
your back, it is still blessed and peaceful in the full awareness of this unlimited consciousness-energy background
and infinity in which everything appears and disappears, everything is born and dies, even beyond any idea of
creation or wakefulness, maintenance or dream, destruction or sleep. The peace appears as a quality essential.
The dissolution of the universe occurs by the successive absorption elements ( tattva) coarser to finer, in the same
way that occurs sensory collapse to sleep. His navel came the god Brahma who creates the worlds quietly sitting
on a lotus flower. Narayana representation of paradoxical symbol of the Unmanifest, is a highly operative
symbolism lying and sleeping on the waters "without shores" in the corpse pose ( shavasana) he contemplates
eternal yoga-nidr worlds appear and disappear in it, without being affected, hence its peaceful appearance that
the yogi is invited to imitate, to share. He assists the action of three gods Trimurti: Brahma that Generates,
Organizes Vishnu and Shiva who Destroyed (GOD), and in that, it is beyond parabrahman, the Non-manifested,
the Supreme beyond the supreme, absolute space that contains all. The snake serves as a "layer" (yoga mats!)
On which it "sleeps". The snake is not a simple snake, and since the Omnipresent door itself, it is itself This, like
the couple Shiva-Shakti. The serpent embodies here his strength, his power, kundalini-shakti,

energy at the source of all manifestation emanating from his navel with Brahma that generates, creates the
universe, sitting on the pink lotus that symbolizes beauty and purity, and as qu'pithte, refers to the goddess
Lakshmi, "pure as a lotus," his Shakti, which is now touching the foot of his beloved, the one who rules all the
gods, to make him feel his presence, as the yogi let down his attention
his foot to take notice. he is the support, the base, the support, the foundation, the receptacle of the entire
universe, of all worlds; it contains everything, it is omnipresent. It is not only what is happening but the same
space that allows things to happen that enables phenomena to appear. It is the space of consciousness, it is like
the sky, it is like it, like, infinite, unlimited. Outwardly, apparently, his skin the color of the cloud. It is the essence of
sounds and words, speech and poetry, it is the flavor of everything. The members of his body are brilliant, bright,
ornate, beautiful, beautiful and auspicious.

It crystallizes positive properties recalling it as happy, elegant, honest, virtuous and prosperous, the latter quality
being enhanced by the symbolism of his consort. It is indeed the husband, the beautiful beloved the splendid Laksh
the "Fortune", the goddess of prosperity and luck, wealth and abundance. She was born in a lotus from the
churning of the primordial ocean of milk. It is often represented on a lotus pedestal, holding in his hand a lotus,
which symbolizes abundance, often ondoye by two elephants. Indian traders call upon cashing money from a
transaction or to ensure material prosperity. He has eyes pink lotus recalling the ten powers of the goddess Shakti
and the eyes of lord Krishna "lotus-eyed." The yogi who practice meditation (dhyana) unite to Narayana (they
recognize in themselves), in which fears dissolve. By practicing yoga-nidr, attending, imitating, accessing and
understanding Narayana, the duality of desires and aversions is exceeded. In Narayana in the deep conscious
sleep, man finds rest and peace of the soul (atman). The last line calls to surrender, submission (get below ...) to
complete the background of attention. I welcome I welcome I pay tribute, I show respect, I praise, worships,
celebrates and honors Lord Vishnu which I offer myself entirely: not at an outdoor performance, a single idol, but to
conscience all-clasping itself without form (as indicated by the root word "vish 's' spread, spread, penetrate,
bathing), which amazes the world by playing its projections by creating the illusion (maya). Recognizing the Self
removes fear, terror, distress associated with existence. Bhava, "Being," and Hara, the "Destroyer" are epithets of
Shiva dissolves the pangs of birth, dreams and waking in deep sleep like the dead who Narayana, proves to be a
simple concept projected by thought. The merger into the One destroyed the vision defect, will log the multiple
manifestations of the non-Self. Hari-Hara ( "destroying") also expresses the unity of Vishnu and Shiva, as
evidenced by the Skanda Upanishad: "the heart of Shiva Vishnu and Shiva is the heart of Vishnu." The Lord of the
Unmanifest is the great teacher who marries all forms; it is the One, the One-without-second, the One, the master
of all the universes of all worlds and phenomena that appear, disappear and remain in him.

So we could apply the same qualities to Shiva, "the Beneficent", the "Sleep of the Lord" 6 . One of its multiple
representations shown lying under the goddess Kali, dancing on his lifeless body after a tough battle:
 "Intoxicated by without demons, Kali danced wildly on the battlefield. The world shaken to its foundations
rocked under his feet. All creation might be destroyed by the frenzy of the goddess. So Shiva to save the
world fell under the feet of Kali and absorbed into her body the terrible vibrations. The goddess realized the
danger she was running the world, stuck her tongue in shame and resumed his peaceful aspect of Parvati. " 7

Excluding energy ( shakti) God himself would be only a lifeless body, a corpse ( shava)
but the energy would not without the single source of all life. The couple symbolizes the unity of all things, the
overcoming of opposites and duality of phenomena, recognition of the immutable in the heart of the moving
ephemeral. In the practice of yoga-nidr, Shiva is motionless witness the vibrant awareness in every cell of the
body, quiet spectator sensations, thoughts or images, of all the phenomena that appear and disappear constantly
every moment within it. Shiva also appears in myth, as a child, in order to arouse the compassion of Ma Kali, the
"Mother". The myth still refer directly to our practice. With the attitude of the child who discovers the world as if it
were the first time, without a priori or prejudice, energy subsides, support, comfort and nourished. As the body or
the child, Shiva awakens compassion and love. The goddess of consciousness that finally cut the son of illusion,
the heads of the ego that separates us from pure joy, which we seek in external pleasures while it is already in us
in mystery of being. Therefore the form of mantra ( or prayers) only invite us to greet, to bow, to celebrate, to
remember, to unite with the pure Consciousness present in all of us, beyond the multiple forms taken by the gods
and goddesses of India or elsewhere. "Spiritual greeting," so to speak, calls for a conversion of the gaze, a turning
attention to itself, a presence at the opening, dissolution of thought in the Self. The pace of mantra - whether Om
Namah shivaya or om namo Narayanaya - Also expresses that this dissolution and gradual sinking into the depths
of yourself and conscious sleep. He appeals to the energy that floods the background, to join with this knowledge I
am always quiet and witness what appears and disappears. The same vibration of "AUM" invites you to
experience the events of the day before (A), dreams (U) and deep sleep (M) that ultimately dissolve in silent
underlying essence of the sensitive appearance. Narayana, like Shiva, is both throughout and contains everything
in him; it is one that has expanded and extended itself. It is the Self, Consciousness (chit), the Supreme Being
(sat) full of bliss (ananda), which takes in turn the aspect of creation, preservation and destruction. He is the great
I both all-permeating and beyond time and space, both the space and its contents; he is the great master who
taught visionary art sleep wise.
As for the term "nidr" Strictly speaking, there are different meanings. He sometimes refers to the action of sleep,
to sleep, sometimes sleeping in general (REM or deep), loss of consciousness in the ordinary sense, the
disappearance of mental and any vigilance. 8 But it also means full consciousness in deep sleep, dreams or the
waking state; thus, it falls under the same nature as Shiva or Vishnu. Is that. The term "yoga-nidr" then refers
directly to union with this Presence, or rather, in its recognition. Because it does not fit in an ordinary
subject-object relationship, but in an intuitive shock, without regard to type. Yoga-nidr is both the goal and the
way that leads there. Sankaracharya, the great teacher of non-duality ( Advaita Vedanta-) wrote in one of his
treatises:

"When desire and fear are uprooted, fate has taken over. Through constant effort, the yogi eventually led to
the pure bliss of conscious sleep. Now that you have reached the rest in the bed of the "fourth" which
contains the other three,

Undoubtedly, friend, you savored endless sleep, void of any concept (thought). " 9

Shankarchrya recall here the goal of yoga: the judgment of the discursive and associative thinking instantly cuts
the root of certainty and doubt. Through an unwavering commitment, flourishes, with the yogi, this quality of pure
consciousness he calls here "Yoga- nidr". This opening allows the unknown to meet the rest in this mysterious
"fourth space" in which appear and disappear sleep states, dream and deep sleep. The goal of yoga-nidr, as a
means, is to recognize and understand, in a deep tranquility, attentive and equanimous, all manifestations of
these states. Because for letting go, still have to know what it clings. Thus, by observing and letting go of these
phenomena, the yogi can finally enjoy this "endless sleep, empty of all thought," and this,
The states of consciousness

Elders Upanishad recognize four states of consciousness: waking, dreaming, deep sleep, and a "fourth" is the
original substrate, unborn, the very space in which appear and disappear the other three. In this he is not really a
"state", changing and ephemeral, but the underlying reality in all states and other phenomena. In the practice of
yoga-nidr, this reality is impersonal witness of the three states, the same consciousness that perceives the
transition from wakefulness to sleep (with or without dreams) and sleep in the day. It is the passage itself, the
Ocean from which form the ebb and flow of the waves. The sound "AUM" is the indivisible totality including all
dimensions of time and space, while also fundamentally beyond any dimension. Each letter represents a state of
consciousness, and the three states, as sound and any phenomenon eventually disappear, as they appeared in
the silence of pure consciousness. The song of "AUM" is therefore a direct route to the "fourth" at the source of all
manifestation:

"That which has neither aware of the inner world or the outer world, or the coexistence of these two
dimensions, it is not densely filled with pure conscience, that which is neither conscious nor unconscious -
yes this is invisible, untouchable, intangible, featureless, unthinkable, unspeakable, which is established in
the certainty of his own self, which ends the expansion of the universe, which is peaceful, suitable, non-dual
- it is the fourth state (turiya), and we must know it as the Atman. " 10

It should be acknowledged here that true happiness, pointed by these teachings is not to achieve his dreams, but
to acknowledge simply that we are dreaming. And this, be it in the state called "sleep", or in sleep called
"paradoxical." In both cases, the ordinary way, the mind is plagued by turmoil and suffering, identified shapes it
continues to project and it does not control. The man then living in illusion, and combines her greatest
unconsciousness in deep sleep, when it is actually the state in which it is closest to a certain bliss, and therefore
its true nature :

"When the sleeper no longer wishes to enjoy any purpose whatsoever and no longer sees any dream
unfold, it enters into deep sleep (sushupti). Within the self that seat has the deep sleep state and then called
Prajna, all-inclusive Intelligence, everything is unified.

It is densely filled with pure conscience, it is full of bliss, while remaining one who enjoys this happiness, and
it has a single mouth, Consciousness. " 11
That is why Ramana Maharshi invites us to become aware of our deep sleep state during the waking state "Cause
the state of deep sleep during wakefulness and that's Realization" 12 . It is also one of the major challenges of Yoga
nidr: to remain conscious, vigilant, both in the day that the dream and deep sleep, recognizing the permanence
at the heart of the ephemeral. 13

This availability request to combine the deepest relaxation to the highest vigilance, the peace of deep sleep with a
clear conscience the day before. Yoga-nidr will allow us to investigate consciously to recognize the nature and
qualities of these different states, while questioning the nature of the "me" that appropriates:

"You can enjoy the bliss of the fourth state in sleep states, dream and deep sleep. The sleep state is
characterized by knowledge, the dream state by the dualistic mind and the state of deep sleep by delusion
or lack of knowledge. This is the Supreme Lord, the meaning of the Sovereign, who relishes (boasts of) the
three states of waking, dreaming and deep sleep. " 14

Consciousness I AM, the "Supreme" so permeates and overrides the Eve, the dream and the deep sleep, respectiv
associated with the body physical, subtle and causal. 15 Before you say and see that "I am dreaming of being this o
that," I AM. But identified with the mechanics of the phenomenal manifestation, I forget and begin to take me to
the changing phenomena limited and I am not. When the viewer is taken for the show, it was the beginning of
suffering. Until he remembered that it is not the film projected on the screen, but the witness of it, remaining
unaffected by what is happening on the screen. So when I identify myself with the phenomena that appear in ME,
I relate to the world of objects (sleep), senses, thoughts and impressions (dreams in waking and REM sleep) and
vacuum my own subjective world (deep sleep), without realizing it. In other words, 16

Note here that the tantric teachings of Kashmir Shaivism mentions a "fifth state" inextricably linked to the "fourth",
as Shiva is inseparable from Shakti. Life is One. But it is expressed in different terms. In the Tantric tradition, the
human life is therefore based not only according to these five states of consciousness, but also, and this is its
uniqueness, it believes that these states of consciousness are in themselves "characteristics" of the others. In
other words, the most pure consciousness, embodied in a body-mind organism, can then be identified with
several significantly different states, and that, even within each state. For example, it is possible to distinguish a
state of "sleep in the day" Consciousness is identified with the objects of the external world, the physical body, to
shapes, words and names. This is actually a lack of monitors
own sense, a state of unconsciousness and absolute identifications in which I am completely identified with the
material world that absorbs all my attention. In the "dream in the day," there is some consciousness: I am
completely identified with the world "inside" sensory impressions, feelings, emotions and thoughts. I look at
someone without seeing the truly immersed in the impressions, associations of thoughts, judgments, a priori, menta
representations. I daydream, I "lost in thought". In the "deep sleep standby state," I lose consciousness of the
external world and the world of impressions, or by receiving only one or the other: I am identified with quiet empty,
impersonal and blessed of my own subjectivity, closer to the Supreme Consciousness. In this state disappears the
sense of "I-me" and therefore desires and aversions that generates, where the state of rest and tranquility. Finally,
in the "fourth state in the day," I am conscious witness of the three other states that appear, disappear and are
maintained. 17 It is thus possible to investigate and collect these phenomena while remaining witness since
"observation post" without thinking, that constitutes the "fourth state". Yoga-nidr invites us to 'the' recognize as
our true nature.
Who am I ?

So it is to find who is the real subject, arise the question "Who am I? ", " Who sees ? "Etc. Not intellectually but
directly, by the experience:

"This body, Arjuna, is named: field of knowledge. He who knows, those who know, call it: the field of the
connoisseur. The knower of the field, in all bodies, know that it's me, Arjuna. Knowing and body and
connoisseur, this is for me the knowledge. " 18

To know the real "field of the connoisseur," one must first acknowledge all that belongs to the "field of knowledge"
itself, carefully observing its whole structure. When the whole field is recognized and removed, then there remains
only the connoisseur. And when, and the field and the knower together under the light of a new look, it is there,
Krishna said, "knowledge". without word recognition, beyond the one who thinks and claims to know. To carry out
this investigation, it will keep in mind that I we seek, in absolute terms, can not be an object of knowledge, that is
to say something that is seen or felt. The mystery is upstream of the experience, but it is revealed in the total of
the latter experienced. The perception of the phenomenon, consciousness which is then given us the uncreated,
who reveals himself. As repeated Nisargadatta Maharaj, "What is born must die. Only the unborn does not die.
Find that never sleeps nor ever wakes, and whose pale reflection is our sense of "I". " 19
The planes of being

Yoga philosophy teaches us that the "unborn," that I AM beyond the sensations, feelings and thoughts, is
"wrapped" or "veiled" by five structures of different qualities. Each of them said 'me', claims that I, appears and
disappears, limiting its limited form. But if I can perceive is that in essence I am different from them.

Ordinarily, when we say "I", we first refer to our physical body ( annamaya kosha or sthula sharira) which we are
completely identified: "I hurt, I'm hungry, I walk, I sleep, he died, etc. ". In this case, I believe is the body. Indian
philosophy yet consider the physical body as the coarsest, most dense in material, being only the result of the
food and drink it absorbs. The identification with the gross body obviously culminates in the waking state ( jdgrat).

This physical body is wrapped, penetrated and animated by the energy sheath ( Pranamaya Kosha) we are
particularly interested in the practice of yoga. It consists of the energy centers ( chakra and adhara) meridians ( nad
the vital breaths ( prana
and vayu). The energy structure - which can be seen and felt as is the physical body - feeds on prana contained in
the air. The "mental body" ( manomaya Kosha)
more subtle than the previous, feeds impressions received through the five senses. This is the lower mind,
consisting of associative thinking, memory, ego or personality, ordinary emotions. It contains all mental contents
such as knowledge and other souvenirs. Upstream of the latter, the "knowledge shell" ( Vijnanamaya Kosha) is the
discernment. It is
the mental
"Superior", intuition body, the place to capture the archetypes, symbols, real, not through the prism of associative
thinking. With the previous two sheaths, it is the "subtle body" ( sukshma or lingasharra) active during the day and
the state of Dreams ( svapna). Some lessons, it's that subtle body transmigrates from life to life until the liberation,
because of the impressions received ( samskara)

which strengthened its latent tendencies ( vasana 20 ) desires to live, enjoy, precipitating the human in new
incarnations ( samsara). This is what happens every day after the "death" of sleep, "re-incarnation" of the revival
and re-emergence of the sense of "me."

Finally, the body called "felicity" ( Anandamaya Kosha) or "causal" 21 ( Karana sharira). It is impersonal, formless an
universal. It is this blessed space we inhabit usually identified in deep sleep ( sushupti). "Achieving the state of
deep sleep in the waking state" is to become aware of this silent space, without thinking, in which the sense of
"self" has completely disappeared. At this moment, there is no problem, there are even more people to get it.
Each yoga session-nidr is a wonderful opportunity to surrender to the unknown that
failure to try to explain, we can feel intimately and consciously be. It certainly enjoys this state, but the practice is
not limited to such complacency. Because if I can be aware of is that I am in essence still beyond him ( Turiya).

The supreme body is nothing other than this "fourth state" ( Turiya) which does is not a. He is the supreme samadh
only witness, the release, the Brahman itself, the total extinction of the self (the nirvana Buddhist), beyond the form
and concepts beyond what non-state itself says Indian wisdom "beyond the fourth" ( turyatta) "Beyond Brahman" (

Yoga-nidr will allow us to investigate, discover, recognize and enter these disorganized structures slightly by
force of practice. So it will be easier to navigate in these different bodies or states to try to recognize the sacred
space of pure consciousness, which connects them, live them, kisses them and embraces them. The combination
of deep tranquility and a very fine attention, great vigilance, allows the opening to this "fourth" quality
consciousness. Note at the outset that it replaces but nothing is added to it. It is not the exclusivity of a practice or
a particular action. Yoga-nidr creates a favorable context and availability for the recognition, but this Presence
can equally be recognized and "cultivated" by cutting vegetables,
Consciousness, energy, elements & states of matter

The Tantric approach considers the universe and be as the expansion and expression of the cosmic Shiva couple
(consciousness) and Shakti (energy) that deploy the world of phenomena manifested in a constant dance and
hug. As if the perception of its own power reinforced the awareness that He was given his own presence. The
couple created to recognize themselves in their creation as pure bliss. The human being obeys natural laws ( dharm
that govern the cosmos. In Indian philosophy, there is only one vibratory texture of substance, one absolute
Reality: the Brahman. His breath generates the existence of all phenomena, and it extends the gods to material
forms. It is present in all forms of creation and supports the entire cosmos.

This manifestation of being and of the universe occurs in two ways. Nature " ( prakriti) is the dynamic feminine
principle, activated by contact with the static male principle that expresses the "Spirit", "consciousness" or "being".
This "Spirit" or "No" ( Purusha) is the the first reflection Brahman, naturally free. This Nature

is the balance point of the three species, grades or behavior ( guna) by which it manifests itself with each
phenomenon. The inertial energy ( Tamas) laziness, darkness, stillness, darkness, darkness is the passive,
negative force, the principle of solidity that mainly influences the physical body and matter in general, associated
with black. The expansive energy ( rajas) activity, desire, movement, fire, digestion is the positive force, active, yes
It particularly affects the subtle body and is associated with the color red in the stomach. Finally, the energy of
"truth" ( sattva) means being, purity, essence, awareness, conciliatory force, quality of nature, associated with the
energy center of the heart and throat. It influences including the discriminative intelligence and is associated with
clarity, to white, to light.

These behaviors energy interact both on the cosmic level as on a physical, mental and energy, combining the five
elements (earth, water, fire, air and space) and their properties. This energy manifests itself by changes in
"elementary substances" ( tattva). The play of these three forces that oppose and complement (as in the Tao), or
cosmic influences all individual phenomena. Every phenomenon is the result of five elements combined with
these three forces. On balance they are primitive matter before changing their game and deploys the event: the
shapes become more coarse and more vibrations are slow. Although qu'inactif, the

Purusha because the development of the universe and the process of the event by his mere presence. The
mind-body balance so obviously based on the balance of these elements, supported by the presence and strength
inherent in it. Each element contains other in different proportions. Everything is imbued with consciousness and
energy. A malfunction in one can mean that there is too much or not enough of another, and
it affects the mind-body structure, as also teaches Indian medicine, Ayurveda, "knowledge of life".
Sleep quality

Like any phenomenon made up of the five elements and governed by these three terms of energy, mental activity
and sleep, which is a "return to life Matrix", therefore adopt several behaviors.

The tamasic sleep is unconscious, thick, and can leave an impression of heaviness, numbness and stupor both in
terms of the body and the spirit. In deep sleep, stopping mental activity is due to natural causes, it produces itself,
unlike meditation where effort is first required. It is not a yogic state of consciousness, but this natural and blissful
suspension can serve the goal of yoga. But here, in general, the individual does not even know he sleeps when
he sleeps. It is a state of ignorance, unconsciousness, oblivion and total darkness in which the individual is
recharged and invigorated which showed, reinforcing the impression of me in the waking state once this
"re-incarnated" in the activity of the body awake.

The rajastique sleep is disturbed, agitated, full of incoherent dreams which actively participate the gross mind and
emotional activity. As in the waking state, if there is too much rajas in the heart center, the individual will be
excitable, restless, jealous, envious, etc. Yoga practice can then be a good opportunity to re-suck it rajas, this
warm energy, excited, heart, and hand in the belly to bring vitality. The sattvic sleep is almost dream, filled with a
feeling of deep contentment, with more lightness, awareness, clarity itself "like a pale moonlight" 22 . This
impression may intensify and fill us with a deeper sense. The consciousness does not disappear completely and
remains tonight impression moonlit.

During conscious sleep yoga ( yoga-nidr) beyond qualities and three ordinary states of consciousness, "the sun is
seen blazing in the sky" and "What is night for all creatures is day waking time for the yogi" 23 . The sensory system
thinking, "I-me" collapse but consciousness is not identified. I am still, bright and full of bliss, watching the flow and
ebb of sleep, dreams and wakefulness without being affected. Some Buddhists call it the sleep of the "clear light,"
the union of emptiness and clarity. The mind-body structure is sleeping but the consciousness is not lost in the
darkness of deep sleep, or taking in the bustle of dreams, it remains by itself in its purity, both empty and bright.
This clarity illuminates the entire head as the moon adorning Shiva's forehead, symbolizing the still and witness
consciousness. The body, the child is asleep; but the mother, consciousness, sleep. The illusion of separation,
there is a separate subject or object of a "me" separate from others, is dissolved. Remains only Consciousness
and Joy of Being ( sat chit ananda) inherent in the "fourth state" ( turiya) the Brahman, the Self ( atman) which are
One.

The flavor of this fourth quality sleep allows to clearly perceive the identification process that I blindly assign me a
personality and
Limited made a body, emotions and thoughts. It allows me to recognize that in essence I am infinite ( ananta) etern
( Amrita) unlimited and formless ( Arupa). But identified with the mind-body structure, I confuse form and
formlessness, the limited and the unlimited, eternal and transient, and continues to "take the rope for a snake." "In
this reflection on non-limited and limited are confused and taken for the same," said Nisargadatta; "Removal of
this confusion is the goal of yoga" 24 . In this approach, there is nothing to gain or to want. Everything is rather a
matter of letting go. Once ruled that appears and disappears, born and dies, falls asleep and wakes up, leaving
only what the sages sometimes call the "unborn", from which emanates the consciousness remains.
Approach of the Indian psychology

The human being perceives through this Light, this Force, which enlightens, animates and integrates the world of
phenomena. Hindus in psychological terms, immediate reflection is called "internal organ" ( antahkarana). It
consists of the psychic senses or intellectual functions ( tattva the psyche), made up of thoughts, formed the Sattvic
aspect of its features. This is a structured set that receives different names depending on the function it performs.
It occurs on vibration planes increasingly dense. The "intelligence" ( buddhi) is aware of the perceived, the records
and the "judge". It is the higher intellectual and impersonal principle, the faculty of perception, discernment,
resolutions, decisions, intuition, beyond the sensations perceived by the body that determines the facts. This
reflection of being is the inner witness. The sense of self ( ahamkara) concerns the personality, sense of
individuality which sits in the center of the heart and hence manifest selfishness, vanity, self-love, pride, desire,
aversion, etc. By the play of Nature ( prakriti) and behaviors of energy, I identify, limit and do it myself, thinking me
the doer, the actor. Because I found the body, I see myself as a particular person, separate from the other, when
it's just the body, the animated corpse, carrying this material manifestation. This identification creates the sense of
acting and I separated, a feeling of separation that creates suffering, desire, fear, and therefore that arouses
animal instincts. This is only my mental perspective. But it is in fact nothing more than a thought, or a cluster of
more or less crystallized thoughts. As the sun in vases filled with water, the reality is reflected in different physical
bodies without being multiple. This discernment, of recognizing its true free and unlimited nature is the goal of
yoga. Questioning "Who am I? "( Koham) only intended to remove the painful spine breaking the identification
process, dispelling the illusion of me I called the Buddha anatta the source of much confusion. Finally, what is
hardly translated "mental" ( manas) means the ordinary associative thinking, with his reason, his memory, his
imagination, his emotions. Its function is to respond automatically and unconsciously to the endless stream of
sensations of desire or aversion. In fact, it should only deal with data for intelligence ( buddhi) but because of the
sense of self ( ahamkara) he appropriates his role. It is his ceaseless activity that causes this sense of self which in
turn puts intelligence into business. The "mental" collects sensitive data, the "sense of self" capable of self-interest
and "intelligence" judge and decide. But this discernment constantly interferes with the sense of self that distorts
his immediate data, and thus the perception of the world as it is. L a philosophy Vedanta 25 also mentions a fourth
component of the inner member ( citta) linked to the faculty of knowing, thinking, translated as "thought", "mental"
or "consciousness" in context. This is the part of the mind responsible for memories and memory, which retains
impressions ( samskara) as a kind of tank. It is often
considered the "mind" itself. The Katha Upanishad uses the image of the chariot: the passenger is the Self ( atman
check is intelligence ( buddhi) Queens mind
(Mana) horses the five sense organs ( jnanendriya) the chariot is the body and the track sense objects. 26 An
evocative image, meditating in the light of self-observation.
Approach the manifestation of phenomena

In the event that initial reflection, the phenomena continue to deploy vibrations plans increasingly dense. Of purush
emerges prakriti from which emerge the inner member and its manifestations in creation. At these "essential
elements or principles" ( tattva) the psyche follow those of sensory experience through which human beings shall
contact the event that surrounds these inner faculties of knowledge ( indriya, both the function and the organ)
which are organized into five sensory faculties ( jnanendriya) and the five powers ( karmendriya). Then come the fiv
principles or subtle sensations ( tanmdtra) then the elements of materiality ( Mahabhuta) which are the five basic
principles of material, component all physical bodies. The five sensory faculties and

the five powers are

mainly driven by the strength rajastique, while the tanmdtra and the Mahabhuta are by Tamas. This evolution of the
elements occurs under the influence of Purusha.
The perception mechanism and operates: the five senses goals (smell, taste ...) the five organs (nose, tongue ...)
are affected by the five elements. This change is transmitted to the mind which perceives the sense of self that
reacts, and that determines intelligence. The mechanism inversely plays and interference frequently arrive as the
behavioral interplay of energies.

The practice of yoga-nidr will allow us to better understand these processes and their numerous interactions.
The hitch, the chariot, his horses, his reins and his driver will be scrutinized, at rest as in action, and this from
different angles. For example, recognizing the subtle sensations that emerge from the recognition of the five
elements in us. Not only this practice can recognize in themselves the different states of matter and their
interactions, but we also paves the way, in addition to the world of the unconscious latent tendencies towards the
source from which these elements emerge:

"From this (state), the element space (Akasha) was born; Space is born element air element (vayuh); Air
element is born the Fire element (tejah); of the Fire element is born the water element (APAH); and the
element of water is born the earth element (prithvl). " 27

It's the combination of all the elements that appear material, objects and forms, subtle or gross, external or
internal, the phenomenal world manifest. It is also, in the practice of yoga-nidr, a way of return and reintegration
in the process of sleep and death. It will first become aware of the strength and weight of the body, solid as the
earth; then its fluidity and its
cohesion, fluid such as water, with its thousands of "rivers" ( nadi) traveled subtle vibrations; its heat, its
temperature and its radiation, hot like fire; its movement, its expandability, and vast gas such as air. The goal, if
one simplifies and symbolizes the process, is the consciousness of the ether element, the "empty", which is the
subtle quality of awareness, and the "essence" of all the other elements and phenomena even the location where
they emerge or where they are absorbed. Not the physical space that contains the objects but the space of
consciousness in which the physical space itself appears. Thus, in practice, yoga-nidr pay considerable
importance to the observation of sensation in the body:

"All spiritual experiences correspond to sensations in the body. They are a careful gradation of various
sensations, beginning with that feel heavy like a clod of earth to move very slowly, mindfully, to that of
liquefaction, then to that of emanating heat. The latest sensation is that of a global vibration before reaching
the Void. (...) Each time a step is taken in the ascending scale, there is a sense of expansion in space, and
complete relaxation. This feeling allows to foresee what could be the experience of pure Spirit (chit)
transcends everything. () At that time already, spirit and matter appear to be just one thing. This design
comes from a very old theory of purification elements. () Remember always that sense of expansion that you
can experience is irradiation. Stay calm and radiate this heat. Do not ask questions. Do not ask anything
else. Enjoy these moments fully. This radiation is in itself Shakti, a moment of living consciousness, that is to
say, a direct experience that settles in you. Your feeling is proof, a certainty that you can not erase from your
memory. " a certainty that you can not erase from your memory. " a certainty that you can not erase from
your memory. " 28

Such contemplation will gradually disidentify of game elements, and recognize that the attentive perception and
equanimous sensations enhances awareness given to us from the quiet background in which they appear and
disappear. These words of Krishna then shed a new understanding:

"Weapons can not cleave the, Fire can not burn the water can do the wet, wind can not dry the.
Consciousness [or Soul] can not be cut or burned, neither wet nor dry. It is Eternal,
Immortal,
Omnipresent, Steadfast and Immovable. " 29

Such recognition first asked me to be completely present to the sensations in the body: not only tissues (skin,
muscle, bone, organs) and their elemental qualities, but especially in the demonstration of energy flows that drive
them and breathe their life.
The energy system of yoga

The energy body is the link between the body and the mind. It is
inextricably linked to the breath, breathing and energy it contains, omnipresent, everywhere in the universe: it is
the "sheath made of the vital breath" ( prnamayakosha).

This vital breath ( prana) diversified functions in the human body, in the form of ten activities: five major and five
minor vital airs, whose balance - favored by the practice of yoga - is essential for the health of the mind-body
structure. We can distinguish the ascending function of breath, in the form of expiry, closely linked to the heart
center; the breath of excretion, "Anything that brings out", which brings down the energy in intimate relationship
with the Earth, the anus, the base energy center; the vital flow of digestion, assimilation, linked to the belly of the
energy center; the flow elevation which has a role of rising energy up: He shoots, student and resides in the center
of the throat. The synthesis of four breaths maintains the cohesion throughout the body and corresponds to the
function of metabolism. It is the balance of energy and harmony that resides in the pubic center and throughout
the body. Minors murmurs are those who are responsible for belching, opening and closing the eyes, sneezing,
yawning and assimilation.

The vital breath, subtle, energy, flows through the "vibrant rivers" ( Nadi)
called "meridians" in other cultures. They fill, coat and animate the physiological body in a sphere of a meter fifty
around the spine. Thus, humans constantly exchange with the cosmic environment by opening centers, and these
light channels serve internal distribution. They are as "woven" in the subtle body as the son in a net. Some
lessons do from the heart, some of the base, and the energies that circulate through them according to precise
laws that depend on many factors such as solar and lunar movements, time, status, purity, etc. Some rely
360,000, others 72,000 it does not matter because everyone agrees highlight three main. The path of "blessed
grace" ( sushumna) from the base of the column, at the anus and the coccyx; it rises along the axis and out through
the fontanelle. This is the royal road that passes through the energy of Consciousness ( kundalini-shakti)

the direct path by which this life energy "retires" to death. It is empty inside, with an underlying energy that
vibrates. The practice of yoga seeks to rub, turn, heat the tree of life by postures, breaths, concentrations and
sounds, to make it warm and vibrant. It is personified by Sarasvati, the goddess of speech, art. Around it are the
lunar channel, 'fresh' ( IDA) on the left, representing Ganga in the microcosm (the river & the goddess who
personifies). It starts from the right testicle, goes serpentine (or directly) by surrounding the energy centers. The
left channel is pale, linked to women's employment in the left nostril to interiority, to death (which "comes from the
left"), quiet. The "golden" channel or "solar" ( pingala) of
right side is a representation of Yamuna in the microcosm. It is red and manages the addition, the outside,
masculine, hot, active, restless, the side of the action. Observation, in yoga and all daily activities, shows us how
energy flows through these three channels. A breath will naturally flow into the lunar channel one or two hours
depending on the individual, then a little in the middle, then change side. When the breath is solar, the air passes
to the right, and vice versa. By purifying and rebalancing intentionally by certain breathing practices, energy flows
with more harmony and strength. Another quality of sensitivity awakens. awareness centers, these "wheels"
energy meridians where these intersect, are called chakra. They serve as regulators and transformers vital breath.
the main chakra are arranged along the axis, and one counts between three and twelve different schools, including
seven important. The others are in the toes, soles of the feet, ankles, knees and other joints of the physiological
body. That said, it is important to keep in mind that chakra is never an organ or bone, even if they are referred by
analogy with the physical body. The "root support" ( mldhra) is located at the base of the spine, to the root of
the central channel. It is traditionally represented by a lotus four red petals a wheel with four spokes. A yellow
square symbolizes the earth there, it controls the sense of smell, it is connected to the feet and legs, and carries
the "root mantra" "LAM" an elephant that symbolizes the earthly energies of strength, balance , support, firmness.
It manages the physical body. The tradition of yoga, sometimes hermetic, teaches that this is where the dormant
energy of consciousness, Kundalini-Shakti, coiled three and a half times like a snake around the supreme symbol
of Shiva, a penis erect and motionless " self-generated "( lingam). Once awakened, the vital energy, symbolized by
a red triangle, back to climb way crossing and purifying all the other centers.

Just above, "the seat of self" ( Svadhishthana) is located in the genitals and the sacral region. It is represented by a
lotus of six red petals. An increasing it symbolizes the element of water. He wears his "VAM" based on a kind of
crocodile. It controls the sense of taste. It is the psychic center of enjoyment and is linked to the fact of taking the
hands. Vishnu is seated on his horse, the eagle Garuda, the "devouring."

Also in the center, located at the solar plexus, the center "abounding in jewels" ( Manipura) is represented by a blue
lotus with ten petals. In the center, a red inverted triangle symbolizes the fire element there (hence the sparkle of
jewels), and carries the sound "RAM" based on a ram. It controls the sense of sight (no light without fire, and vice
versa) and digestion. It is linked to stomach, eyes, anus, the big toes, to the axis and all other points of fire. Rudra,
the "tormentor," the "furious" the one "who cry" epithet of Agni and Vedic prototype of Shiva, there is still covered
with ashes and sitting on a "joyful" bull ( Nandi).

The heart of the energy center ( Anhata) is represented by a lotus twelve golden petals. Two interlaced triangles
(or hexagon) are symbolize the element of air, and carry the sound "YAM." Isha is seated on a black antelope
symbol of the movement and speed.
In the hexagon is an inverted triangle within which is the shivalingam
resplendent like a golden block, symbol of sexual desire. It is the seat of the individual soul and life symbolized by
a flame "motionless in an area without a breath of wind." It emanates a "subtle non-hit" ( Anhata shabda) born in
silence. It is related to the sense of touch, skin, sex, breathing and sleep. All other senses exist thanks to him and
not vice versa, because the "contact" is necessary for sensory perception. Another center resides there with eight
petals, the "wheel of bliss", where the devotee can be represented his favorite deity in a "wishing tree" beautiful, or
a gleaming heart surrounded by flames, as in vision of Mary Alacoque so-called "Sacred Heart." Depending on the
context, the "heart" sometimes evokes the organ, sometimes the energy center, sometimes the Self, or pure
consciousness in which everything appears and disappears.

Located in the larynx, at the base of the throat and cervical spine, the center "very pure" ( vishuddha) is
represented by a lotus of sixteen petals purple. A white circle in a triangle there symbolizes the ether element
space, "shining like the full moon." He wears his "HAM" placed on an elephant. It controls the sense of hearing. It
is the center of the Sacred Word, the Word manifested in relation to the ears, vocal cords and the vital breath
rises. Shiva dominates in its androgynous form. According to some tantric texts, the awakening of the center door
release, allowing to see "the three forms of time" beyond time.

Located between the eyebrows, the center of "control" ( Ajna) is represented by a white lotus with two petals. A
white triangle symbolizes the spirit there. He wears his "AUM". It controls the mind and is the center of authority. It
is the conductor of the other wheels of energy, the mental space in which the world appears. Shiva is still in its
phallic shape into a triangle symbol female. Finally, the center to "thousand petals" ( Sahasrra) is located in the
"Divine door" at the top of the occiput, just above the fontanelle. It is the supreme abode of Shiva, "whiter than the
full moon," and symbolizes the final stage of realization. This lotus of thousand petals golden door all fifty letters of
the Sanskrit alphabet. In the lotus is a triangle in the middle of which is the "great void", symbol of supreme light
and divine union. It is in fact outside the structure of the wheels of energy because if we compare the central
channel to a road, it does not go well. Shiva is seated on the Swan ( hamsa)

symbol of inspiration ( ham) and expiration ( her) meaning "I AM (CELA)," the breath of Brahma, which produces th
creation and absorption of worlds. It is in this that energy Empty Absolute Consciousness ends up and resolves
symbol of the blessed union of Shiva and Shakti, Consciousness and Energy.

The energy structure communicates with the physical body and mind by "media" ( ADHARA) of "containers" which
are places of power and exchange of interesting information to consider in all energetic and therapeutic practices.
Yoga-nidr and emphasize awareness and flavor of certain specific points in the big toes, ankles, knees, hips,
external sphincter and inside the anus, the basis of sex, between the pubis and navel in the solar plexus, the
center point of the heart, throat, uvula, the occiput, the root of the
language, the space between the eyebrows, the nose tip, the center of the head in the interior region of the forehead
and the fontanelle.
Also note the presence of some "nodes" ( granthi) in the energy structure. Initially each individual has three nodes
that belong to the species. One of the goals of yoga is to understand and defeat these three nodes. Everyone
must unravel in his life to transcend the conditioning of the case and fulfill its spiritual destiny. They are linked to
three centers ( chakra) principal where the energies are strongest, and the three gods of the Hindu trinity, symbol o
the emergence of maintaining and disappearance of phenomena. In the basic energy center, the "node creation"
expresses the animal personality, physical, sexual. It can free the individual from his bestiality and the body
becomes a temple. In the center of the heart, the knot of psychological personality, the ego, is the space in which
the individual retreats into its predetermined packaging, its heredity and emotions. In the center of the forehead,
the knot of reason, intelligence, enhances the identification with the mind, thought, but opens on the conscience
when it unravels when the mental activities are suspended.
World & phenomenal mental constructions

From Socrates to Montaigne, philosophers teach us that "this is not the reality that is difficult but the way we
perceive it." Since time immemorial, yoga shows us why, confronting us with the mechanical hand of ourselves,
yet we take usually wrongly, to our true nature. When it is clearly seen that the objects and beings of the world
exist only because they are perceived when it is intimately felt they constitute a vast network of sensations and
thoughts, it becomes possible let him be exerted on some conscious influence. In the moment I stop taking the
rope for a snake, I'm not afraid of my grasp and to use it wisely. But the nature of mental processes that revolve
around awareness, unconsciousness and consciousness, make me constantly navigate between apprehension
and oblivion of reality. Yoga-nidr helps to understand that the more I am aware in sleep and the more I am in the
waking state, and vice versa. This knowledge brings more perspective

to the reactions
automatic the mind-body structure. It allows to enrich the quality of our relationship to ourselves and to the world,
to find in the ordinary the most beautiful things, opening us more beauty, joy and flavor.
An approach to the unconscious

Careful observation and equanimous phenomena of sensations, emotions and thoughts gradually helps to open
the latent tendencies that condition. Gradually the practice breaks the natural barrier that exists between the
conscious and the unconscious. The light of consciousness descends into the darkest parts of ourselves. It is
impossible to understand the meaning of our life has no clear awareness of all phenomena that condition. All
impressions ( samskara) received at each moment of our lives leave traces in us, "residual tendencies" that
mechanically determine our thoughts, our words and our actions ( karma), that is to say, our whole life. When I
react to a sensation by desire or aversion, I automatically creates a new impression of desire or aversion which
adds to the existing stock, thus strengthening my usual way of thinking and reacting. I cultivates my suffering,
remaining torn between seeking pleasure and fear.

Yoga offers several ways to eradicate them and transcend them. When, through meditation, the mind body is cut
from the usual flood of impressions, as the physical body when deprived of food, it will draw on its reserves.
Rooted impressions back then in the form of sensations and thoughts, and simply to be aware and not to react
allows to eradicate them by breaking the usual mechanism of desire and aversion to the source of our suffering .
The path of selfless service is a way to purify these trends by serving others, I free myself selfish desires that
usually motivate most of my acts. In fact, this is not the action itself that creates new packaging but attachment to
action and its result. thirty That is why this work of purification of the unconscious is less dependent on my actions as
the inner attitude with which I made and keep them. And it is the same for all other practices, whether physical,
devotional or more contemplative. The term vasana ( root Vasa "Fragrance") can be translated as "memory",
"desire", "tilt", "trend" or "illusion." It evokes the latent tendency of our behavior, nourished by our past actions and
impressions received. These are the underlying trends of our personality, "fragrance" that influence the mind
without our knowledge. The ordinary consciousness is a swirling flow of thoughts, ideas and images. All
psychological experiments are only mental fluctuations ( vritti) coming from sense perception and expression of our
latent tendencies. Every desire leaves impregnated in the mind. These impregnation manifest and incarnate, for
example, in the form of irresistible impulses, packaged and uncontrolled reactions. Mental life, in the day as in the
dream, is a continuous discharge of these underlying trends, these residual sensations of earlier impressions.
Moment by moment, it updates the "causal" space,
subconscious, thus determines the specific character and the personality of each individual. These latent mental
predispositions are also transmitted by heredity or transmigration. They fuel the desire to live, to feel exist (not
"be"), and the repetition of the same sufferings patterns, circling ( samsara) by obedience to universal laws. They
continue to live in the spirit by conditioning us to the extent that their effects continue beyond their initial causes.
They therefore designate an extension factor of continuity but also of understanding in space-time. These residual
impressions feed our memories and our dreams, while also allowing the links between certain phenomena.
Therefore, beyond the bondage inextricably linked to packaging they generate, they can be seen as a strength,
with some use in life.

In the dream as in the memory, the mind even more free from the influence of the sense organs, is conditioned, in
terms of content, these unconscious tendencies. The dream turns out to be more complex than the memory. If the
latter depends essentially only experiences that limit the past (memory and therefore the personality conditioned)

the dream, although also conditioned by impressions

Residual enjoys more freedom and creativity with the imaginary space, but can appear more real and consistent.
The factors driving dreams are many and varied. They can be triggered by the expression of an impression
received before bed, for example. In this case, it will condition the dream, otherwise give it a pulse, particular
coloring. The dream reproduces here a past experience in the waking state. But it can also be impressions that
come from experiences at the time of the dream. The dream may also be triggered by a disruption of the body.
Finally, more mysteriously, the invisible web of our destiny by the invisible effects woven by our previous actions,
which we will see in some situations favorable or not, giving some color to the dream. In the latter case, there is
participation of intuition.

Beyond the work of purification that leads to the attitude of the witness, the quiet spectator meets connects
dreams and memories, reconciles phenomena. But it serves primarily to open up to the sacred dimension beyond
two. For it is important to understand neither the dream nor the memory can not awaken me to my true nature.
They can help me understand a little better everyday life, phenomenal, with his desires and dislikes, joys and
sorrows. But I can not really know me, absolutely,

or by means of the immediate memory of the mind, nor by dreams, or by deep memory linked to trends and latent
impressions. Transcend the dualities of the phenomenal world is not a matter of action, effort, thought, memory,
time, space or do. Rather, it is, again, an attitude of availability and openness, erasure and letting go. The 'secret'
remains in the flavor of the luminous presence to oneself, in the pure consciousness of being in the unconditional
listening to what is here and now. Because everything appears and disappears in this listening without ever affect
or disturb the silence inherent in it. Yoga-nidr can recognize this fundamental difference between what is
happening
and even the space in which it happens. Everything lies in a certain quality of attention, totally impersonal:

"The discovery of your true nature can only be realized by memory. She comes by the multidimensional
attention that occurs naturally when the memory is absent. This innate attention is listening. When you are in
listening, you feel the vastness, in the vastness where there listener or viewer. In listening only. " 31
Fears, desires & suffering

All human beings want to be happy and feel aversion to suffering. All looking one way or another to find happiness
and to escape poverty. But careful observation shows that the more I try the more I distance me. Absorbed
through dance phenomena, I do not know my true nature and take me to a separate entity, thinking the author of
my actions. Conditioned by latent tendencies, I identify the names and forms, I live in the illusion to exist as an
individual. The mind and the sense organs come into contact with objects, and each contact causes a sensation.
In my haste, I react to each of his feelings without realizing it, by desire or aversion. I thus stores impressions
builds impregnation that continue to condition the mind-body structure that I call "me." Gesticulating, blind and
deaf, I follow that "likes" and seeks to avoid or escape that "I do not like." I spend my dissatisfied time to react to
the fact that I sometimes that I did not want and did not happen to me what I wanted. So, I reinforce the
commitment that I feel I possess, and therefore, also, the fear of losing it. Caught in the vortex of fate and
thoughts, torn between past and future, I wake up every morning repeating the same pattern of desires, aversions
and misfortunes. I walk and suffering in suffering, in decrepitude and old age, until finally disappearing in deep
sleep or death.

Again, these are not the acts themselves that feed the stock impregnation conditioning functions and "my"
suffering, but personal and selfish, motivated by the desire to gratification and gratitude with which I made. look
more closely, this selfishness is not even within a deliberate and conscious choice, but a continual flow of
automatic thoughts, which I totally identified and, so to speak, "summary":

"From the continual thought devoted to a subject born attachment to this item. Attachment arises desire, the
desire arises anger, anger arises mental disorder that causes confusion. This confusion comes the loss of
discernment, and the loss of discernment, that of man. " 32

Person as mind-body structure, can not escape this relentless mechanics. An ancient Sanskrit proverb in
substance and with poetry, that "too many ties that bind us to things that are dear to us, as many will be suffering
arrows that pierce our heart." In other words, the suffering experienced is proportional to the attachment we feel
toward what is dear to us, beginning with "I", then all that is "my," "my," "mine."
Freedom from pain does not mean stop having friends and family, of course, or stop having feelings, instead, or
stop the pain associated with the disease or stop the emotional suffering related to mourning by example: this
means that I recognize the look that sees this suffering is by nature different from her and free her. In other words,
I'm not suffering, because it appears and disappears in the consciousness that remains unaffected by what
happens in it. This awareness that I AM.

Seek happiness he returns thus not to seek oneself? The ultimate nature of being-it is not the same as the
ultimate nature of consciousness and bliss? Seek to understand who I really am, or seek joy in reflection amounts
to finding the dark with a flashlight. But the desire, as the action is not "good" or "bad" in itself. If I want happiness
is part of me knew him well, or knows. So in this case, what separates me? In deep sleep, I recognize that there is
more "problems"; over either solutions, more "me" to think to have or hold. At that time, I bathe in deep bliss,
naturally without desire or aversion. Upon awakening, I identify the body and the mind, I am again desires, and I
suffer. By dint of observation, I note that only the identification made me suffer, and that the appearance of desire
itself, rather than being a hindrance, is a natural process that offers me every time the opportunity of me

memory I'm different from him. Being careful to show the desire, I open myself to the joyful awareness of space in
which it appears. Similarly, it may be given to me to see that I aspire to freedom only with the appearance of the
waking state. In deep sleep, or in the simple joy of being, this desire does not exist; it appears only a thought; and
yet everything is only joy and vastness. In seeking happiness or any "art", I'm only increase suffering. But when I
delete, when I myself is suspended, the time of an accident, a nap or a yoga session-nidr, great peace reminds
us that it has never ceased 'be there :

"We do not aspire to the realization in deep sleep; aspiration appears only in the waking state; the functions
of the waking state are those of the ego which is basically the "I". By discovering what this "I", and remaining
like "I" [without the intention of doing anything], all doubts disappear. (...) Cause the sleep state during the
waking state and it is the realization. The effort must be focused on the extinction of the "I" thought, not the
introduction of the real "I". Because it is eternal and requires no effort on your part. " 33
Sleep and death experience

In confronting us in our sleep and lengthening us in the "corpse pose" yoga-nidr also confronts us with our death.
There is no more sleepless night before that life without death, and it is impossible to understand the nature of a
state without understanding the nature of others. I am born and wake up inspiring, I die and fall asleep while
exhaling into the vacuum break after expiration. It is no coincidence that in Greek mythology, Hypnos and
Thanatos are brothers. Sleep can be considered a preparation for death and a way to break free of the fear it
arouses:

"It is not without reason that makes us look unto our Mesme sleep, for the resemblance it of death. How
easily we spend to ensure sleep (With how little interest we lose the knowledge of light and us) At the
adventure might seem unnecessary and against the kind of faculty that sleep deprives us of any action and
all feeling do estoit that, iceluy, nature instruict us that she likewise faicts us to die than to live, and from life,
we present the eternal estat it keeps us after Icelle for us and there accoustumer oster we fear. " 34

We like to sleep deeply, we are looking for sleep, yet we remain prisoners of the fear of death. But I realize that
this fear appears only with the emergence of thought and sense of "self" in the states of waking and dream, but
that fear disappears, whatever the and state the means, when this thought is suspended:

"Discover the underlying reality to the three states of waking, dreaming and sleeping, and which involved the
ego is the same. It is this reality, the state in which there is only BE: neither you nor I nor him; neither the
present nor the past nor the future. It is beyond time and space, beyond the expression. (...) If you
understand the waking and sleeping in their essence, you will understand life and death; the only difference
is that waking up and falling asleep arrive daily. (...) The dead, in truth, are happy. They got rid of their bulky
armor: their bodies. The dead do not cry, it is the survivors who mourn the dead. Are men afraid to sleep?
On the contrary, sleep is sought and, on waking, each said he slept well. carefully preparing his bed to
sleep. But sleep is a temporary death; death is a prolonged sleep. " 35

Rather than continue to live unconsciously the process, and with the understanding that "knowledge" is not
enough, yoga-nidr invites us to take directly to conscience
Whenever the body goes to sleep, either at night in bed during a nap or business practices during the day. It
should be every time to live it as if it were the first time, without bias or a priori, and at the same time, as if it were
the last time, as if each breath was indeed the last. Thus, this "remembrance of death" brings us back to basics,
awakening a different quality of vigilance in the here and now. This vigilance is itself pure tranquility that
yoga-nidr seeks to make available to us. But this attempt being constantly overtaken by the sense of 'me', the
ego and a whirlwind of thoughts all claiming wrongly know what to do, we should remain very attentive so as not
to be trapped by which just us away from this wide peace. Whatever the attempt, practice or action that takes
place, it is important to consider the nature of the "I" that thinks the lead and be the author: meditator? Who think
well or ill meditate? Who falls asleep? Who is peace? Who dies ? Which begs the question? Once discarded all
mental responses, there is only this bright evidence that Ramana Maharshi realized in its seventeenth year:

"I was sitting alone in a room on the first floor in the house of my uncle. As usual, my health was perfect, but suddenly a
violent fear of death seized me on which we could be wrong. I had the feeling I was going to die. There is nothing going
on in my body that could explain this feeling and I could explain it to me myself. I have not investigated whether fear
was well founded. I felt 'I am dying' and immediately I wondered what to do. Appeal to doctors, family or friends do not
matter to me. I felt I had to solve the problem myself on the spot. The shock of fear immediately made me introspective.
I asked myself: 'Now that death is there, what does it mean? What dies? It is this body that dies. 'As soon as I mimed
the scene of death. I stretched my stiff members ins as if rigor mortis had set in. I imitated the condition of a body to
give a semblance of reality to my investigation. I held my breath and clenched lips no sound could escape, so that the
word 'I' or any other word could be uttered. 'Well ! I said to myself, this body is dead. Any rigid, it will be transported to
the crematorium field where it will be burned and reduced to ashes. But with the death of the body, am I dead myself?
Is this body the 'I'? It is silent and inert but I feel the full force of my personality and even the 'I' in me ..., separated from
the body. And 'I' am a spirit, something that transcends the body. The physical body dies, but the spirit that transcends
it can not be touched by death. I am the immortal spirit. All this was not a mere intellectual process. Everything flashed
before me as the living truth which I perceived directly, almost without thinking. The 'I' was something very real, the only
real thing in this state; and all the conscious activity connected with the body was centered on him. Since that moment,
the 'I' or my 'Self', by a powerful fascination, was the focus of my attention. Fear of death vanished instantly and forever.
Absorption in the Self continued since The 'I' was something very real, the only real thing in this state; and all the
conscious activity connected with the body was centered on him. Since that moment, the 'I' or my 'Self', by a powerful
fascination, was the focus of my attention. Fear of death vanished instantly and forever. Absorption in the Self
continued since The 'I' was something very real, the only real thing in this state; and all the conscious activity connected
with the body was centered on him. Since that moment, the 'I' or my 'Self', by a powerful fascination, was the focus of
my attention. Fear of death vanished instantly and forever. Absorption in the Self continued since
 until this day. Other thoughts arise and disappear as various musical notes, but the 'I' remains as the shruti,
the underlying note accompanying notes and other merges with them. The body is busy talking, reading or
anything else, I was still centered on the 'I'. Before this crisis I had no clear perception of 'I' and I was not
consciously attracted to him. I felt for him no directly perceptible interest; much less tendency to remain in it
permanently. " 36

Following this experience, the young man's life changed radically. The same opportunity is offered to us every
time we sincerely gives himself to the practice of yoga-nidr. That said, such cases of "spontaneous awakening"
are rare. Although this "awakening" can only be necessarily "spontaneous", it often occurs after years of repeated
attempts. It is often only after efforts to include the non-effort, lorsqu'puis by his efforts, he who thinks the author
abdicates, surrenders and disappears. In between, the yogi, motionless as a corpse, continues to walk through the
maze of his inner labyrinth and to exercise this precious discernment to distinguish the rope of the snake, and the
permanence of the ephemeral.

Practicing yoga, as "philosophy" is to learn to die. "All the wisdom and the world of speech," wrote Montaigne, "is
resolved at this point, to teach us not to be afraid to die" 37 . The philosopher invites us to take away his
strangeness, to practice, to get used to it, to be often "in the head" as "mouth". "Death is not a horrible thing,
something to be avoided, to differ," said Krishnamurti, "but a companion of every day. This perception comes an
extraordinary sense of immensity. " During the great feasts, the Egyptians could carry a dead body in the room. In
India, some ascetics live among the cremation field and reflect on the lifeless body, using a simple skull for their
charity and their meal.

Montaigne also noted that "it's such folly to cry that by a thousand years we will not live, than mourn what we do
not live there a thousand years." Moreover, as happened to Nisargadatta Maharaj to ask, "How do we know that
we were not there a thousand years ago? "Or, in the Zen way," What was your original face before the birth of
your parents? ". These issues alone can resolve the issue of death and awaken to our true nature.

If, as Montaigne says, "the continuous work" of our life is to "build death," if we are "in death" as we are "alive" is
that for life we are "dying" 38 . So, with yoga-nidr, breath after breath, I learn to play this fundamental difference
between the process of death, inherent in every cell, every thought and every passing moment, and the moment
where the body s' definitely stop breathing. Gradually, imitating death by conscious sleep, I slip in this position
until spectator attention, so to speak, turns on itself, and wake up to the ineffable splendor consciousness. With
the deletion of "me" and thought, the fear of death disappears with all other fears, the first being the keystone and
the root of all
other. As taught all the great spiritual traditions, man can in his lifetime to discover the foundation of consciousness and therefore
understand the "mystery" of death. This begins by putting aside everything I think I know about him. What is left if I did not think? I
was scared to death that if I am identified with the body and mind, if I do not recognize how death might be anything other than the
extinction of what I think to be. The confrontation with death offers me an incredible opportunity to transcend: the careful perception
of fragility reinforces my conscience giving me this peace in which life dance, in all its forms, with death itself. What I thought was
the death may be nothing - apart from a belief among many - that great silence in which I lie every day, like a bubble of water that
springs from the wave, falling and do more than One with the ocean. When a death occurs, it is not uncommon to hear or say, "Let
him or her rest in peace." But "he who rests in peace" is not dead. And if the event is still a vague idea to come, this peace already
there, whereas asks to be recognized and lived upstream from everything I know or think I know: But "he who rests in peace" is not
dead. And if the event is still a vague idea to come, this peace already there, whereas asks to be recognized and lived upstream
from everything I know or think I know: But "he who rests in peace" is not dead. And if the event is still a vague idea to come, this
peace already there, whereas asks to be recognized and lived upstream from everything I know or think I know:

"Krishna said, To which you identify yourself when leaving your body, it certainly thou become. Therefore
everywhere and always remember me ... "
39

[5] Vishnusahasranama Stotra, Chapter 149 Mahabharata. All the ancient texts of this book were translated from Sanskrit by the author for this occasion. I
should like to thank Alain Portes for his valuable contribution in sharing the love and understanding of this "rigorous and powerful language that is grasped
by its roots and that it penetrates through its foliage," this sacred Sanskrit which "is the consciousness that the inverted tree is the cosmos. "(Alain Porte, in T
Words of the Eight-Fold-Deformed, Publishing the Luster, 1996)

[6] See Shiva, the Lord of Sleep, translated and commented by Alain Portes, Seuil, 1993.

[7] Sarah Combe One and many gods and goddesses, myths, beliefs and rituals of Hinduism, Dervy, 2010, p. 377-378. There are also representations of
Kali sitting on the elongated body of Shiva.

[8] In the Yoga-Sutra, the term "nidr" refers to modifications of the mind (I-6), the dream state, simple agitation of the mind based on an illusory content
(I-10), that the practice of yoga helps to perceive consciously (I -38). In another classic of yoga, Hatha-Yoga-Pradipika, the word is also used in the general
sense sleep (II-55, III-39, 111, 125 & IV-75). See Bhagavad-Gita, XIV-08 and XVIII-39.

[9] Shankarchrya Yoga Trval 25-26.

[10] Mandukya Upanishad, 7.

[11] Mandukya Upanishad, V. See as well : Brihad Aranyaka Upanishad, IV, 3, 19 & 3, 15. Chandogya Upanishad, XI, 1.

[12] Talks Ramana Maharshi, Albin Michel, 2005.

[13] Yoga-Sutra I-38. "It has, but is not related (in the karmic plane) by its enjoyment" ( Mandukya Upanishad, Karika I-5).

[14] Shiva Sutra, Part I, Verse 7 to 11. See Aphorisms of Shiva, with the comments of Mark SG Dyczkowski, Almora, 2013.

[15] "There is one, but is as triple" ( Mandukya Upanishad, Karika I). The "body", see the following chapters.
[16] A phenomenon appears, continues, disappears or changes. Generates Brahma, Vishnu and Shiva Organizes Destroyed (GOD).

[17] On the banks of Mother Ganga, Health Yoga special issue No. 2, 2012.

[18] Bhagavad-Gita, 13: 1-2.

[19] Nisargadatta Maharaj, I AM, The Two Oceans.

[20] See chapter on the human unconscious.

[21] "Causal" insofar as it contains all the latent tendencies, all unconsciously accumulated impressions ( samskara or vasana) which condition and color the
thoughts. See relevant chapter.

[22] Shri Anirvan, Yoga Antara, Imago 2009.

[23] Idem.

[24] . Op. Cit.

[25] On this subject, for a presentation of a rare clarity, I urge that the conference "The logic of spirituality" DVD included in: Swami Chinmayananda, Non-Du
Dervy, coll. "Yoga Inside" in 2014.

[26] Katha Upanishad 1.3.3-4.

[27] Shankara, Tattva Bodha ( commented by Chinmayananda), Chinmaya Mission France, p. 59-73. In the Chandogya Upanishad ( III, 19: 2), Tat Reality is
undifferentiated, not shown, above the universal manifestation.

[28] Shri Anirvan, Life in life, Albin Michel, 1984, p. 192.

[29] Bhagavad Gita II, 23-24.

[thirty] This is one of the great lessons of the Bhagavad-Gita.

[31] Jean Klein, Who am I ? The sacred quest, The Connected 2007.

[32] Bhagavad-Gita, II, 62-63.

[33] Talks Ramana Maharshi, op. cit.

[34] Montaigne Attempts, Chapter VI.

[35] Talks Ramana Maharshi, op. cit.

[36] http://www.sriramanamaharshi.org/fr/ . See as well Vijnana Bhairava Tantra 77.

[37] Montaigne trials I, 20.

[38] One of Shiva's names.

[39] Bhagavad-Gita, VIII, 6 & 7. "When leaving your body" as at the time of falling asleep ...
 II - The practice of
yoga-nidr

"What is night for all beings is day for the wise.

What Day for beings is night for the one who knows. " 40
Yoga-nidr as practice (introduction)

As you have probably noticed, the practice has already begun insofar philosophy has constantly bring us back to
ourselves. And this return, reminder, this self-recollection, the Self, is the heart of yoga-nidr. Although singular
and independent in itself, the way of "conscious sleep" can easily adapt and adopt all other "practice of presence",
allowing to experience them intimately, differently, with a quality of relaxation and 'renewed attention.

More concretely, yoga-nidr learn first to cultivate relaxation as a layoff to practice awareness in both sleep and
dream in the night before and also as prior to each practice. I must first of all learn to identify and undo the
tensions, tensions, as the difference between the contractions of physical, mental and energy area, even if the
three are related. And that in itself is a large program that requires deep observation. It will be necessary to
distinguish "technical preparatory" and "Recall technical" which enable training to address sleep and self-presence
in general and the "sessions" themselves, to try to see, recognize , what the human being, in this case, in the
integrity of its nature, in the universe, in its deepest essence, laws governing phenomena. It will also be necessary
to distinguish the practices to achieve in the day, practices to perform in bed, falling asleep at small nocturnal
awakenings or waking in the morning. Yoga-nidr also discusses the therapeutic. Generally, the symbol can be
approached as a matchmaking between average levels that coexist but do not necessarily communicate. For
example, the symbolic process of the energy centers is used to guide the mind so as to put in resonance with the
energy reality, even if the image is obviously not the center itself. Yoga-nidr addresses key fundamental themes
as human desire, fear, animal, time, love, death or sexual ecstasy, always inviting to renew a conscious look at
the structures which we form a part, as the senses, body, energy wheels, meridians, mental processes, etc.
Whatever the angle of observation, yoga-nidr should always bring us back to basics that can not be anywhere
but in the silence, emptiness, joy and peace of heart, in the unique flavor of pure presence without object.

Therefore, more than the phenomena themselves, yoga-nidr ask us to observe especially the "in-between" the
"flaws", the "passages" from one posture to another, d one breath to the next, from one thought or feeling to
another, from one state to another. Hence the fact of playing with the changes, reversals, the "points of view", the
sleepy, alarm clocks and suspensions. Yoga-nidr and teaches us to identify mental processes, how the mind
goes from consciousness to unconsciousness, sleep state to the dream state, etc., even if the three are not really
separated. I am awake and yet I dream, I dream and yet I am awake. Everything is mixed. Yoga-
nidr will help us to understand, to know how the mind of the body that is essential to our life in the world,
because I can not live in harmony with others if I do not understand what happens at the thought. Practice and will
lead us to discern the mental body (a body among others, considered a mere sixth sense) of consciousness, the
Self. If I do not understand this difference, I will never know me, I am constantly thought by the mind. There is the
body and the life that animates it, as there is the bulb and electricity. By observing the passages, playing pass
from one point of view to another, exploring the "in-between" I might be led to realize their true nature. Whether
between balance and imbalance between two thoughts, two postures, two experiments or two states, the space
that links is always the same, because it is the same substrate in which everything happens. Before the face
looked "young", now it seems "old." Whoever thinks that it is his, not before nor was interest, but now he cares.
But the look becomes aware of it never changed. It is the consciousness in which everything arises and passes
his way. This type of practice, to explore the structures of being, will not of course without profound experiences
that the practitioner tends to get poor in imagination or renew. However, attention to "in-between" is not intended
to enjoy an experience but to recognize this background in which experiences occur. The experiences go, while
the background remains still quiet, free of phenomena that appear and disappear in it. It is the Heart of yoga-nidr
this reality evoked by Nisargadatta Maharaj:

"Question: Sir, what is it worth to me that you told me that the reality can not be found in the consciousness?
Where am I supposed to look? How do you approach? Maharaj: It's very simple. If I ask you what is the
taste of your mouth, all you can say is: it is neither sweet nor bitter nor sour nor astringent. It is what remains
when all these tastes are not. Similarly, when all distinctions and reactions do not exist, what remains is
reality, simple and solid. " 41

Also this immersion in the origin of things, yoga-nidr also allows walking around the archetypes of the case, in
the myths. The sleep state encloses limit, but the state of sleep allows you to walk in the archetypes and symbols
of the species and the universe. Yoga-nidr allows to deeply penetrate each of the structures that compose us,
from the coarser material, the denser the more subtle, more vibrant; to go beyond the little ego to open at what is
beyond it. Yoga is a journey that nidr observe how the machine works, and share in the horizons of the species
of the universe from micro to macrocosm, from the individual to the absolute, to deeply observe each
phenomenon its mode of appearance, to finish his race in the observer himself. It is a journey into the states of
matter, consciousness and joy of being. From there, beyond even the ideal prospect to be aware in every state,
must be born a balance, peace, harmony, joy that extends all the moments of daily life. Contemplating pass the
river of life
without getting carried away by powerful currents, the deeper meaning of the word
"Contentment" take a different thickness, a different flavor joy and life, a different brightness, which will see the
river all its beauty.
These practices will guide us to these states of consciousness, we do flirt back and forth between states. Contrary to popular notion, a good night here

is a night full of clocks, that I sleep quietly reach this state of consciousness still witness the body and thoughts sleeping. If in the waking state

everything is tidy, when I sleep, the usual order of the mind disappears. It loses its arrangement of the waking state and this will overcome the barriers

that usually operate. When I sleep, everything falls and there is no limit. And this is where can begin a wonderful trip. Mental structure becomes a

labyrinth in which I can navigate differently. I can infiltrate deep within myself, discover that I'm not leaving and I'm unfold. This work brings an ability to

sleep less, to recover with less sleep time, and incidentally, not to lose a third of his life. It is important to accept and enjoy the moments of clarity, when

lighter nights and bright; to relax, give up, disappearing completely. What I'm really reveal itself, independently, beyond all that is given to me to see and

the idea that I have, and even beyond any sense of progression. This is why it is appropriate to adopt both a lot of rigor, humility and nonchalance in this

practice, by doing it without desire or attachment to results of the action. Simply, quietly, for the unique flavor of the presence to oneself. not to lose a

third of his life. It is important to accept and enjoy the moments of clarity, when lighter nights and bright; to relax, give up, disappearing completely. What

I'm really reveal itself, independently, beyond all that is given to me to see and the idea that I have, and even beyond any sense of progression. This is

why it is appropriate to adopt both a lot of rigor, humility and nonchalance in this practice, by doing it without desire or attachment to results of the

action. Simply, quietly, for the unique flavor of the presence to oneself. not to lose a third of his life. It is important to accept and enjoy the moments of

clarity, when lighter nights and bright; to relax, give up, disappearing completely. What I'm really reveal itself, independently, beyond all that is given to

me to see and the idea that I have, and even beyond any sense of progression. This is why it is appropriate to adopt both a lot of rigor, humility and

nonchalance in this practice, by doing it without desire or attachment to results of the action. Simply, quietly, for the unique flavor of the presence to

oneself. What I'm really reveal itself, independently, beyond all that is given to me to see and the idea that I have, and even beyond any sense of

progression. This is why it is appropriate to adopt both a lot of rigor, humility and nonchalance in this practice, by doing it without desire or attachment to r
preparatory practices

MEMBERS OF YOGA IN Nidra

We will find in Nidr all members or stages of traditional yoga in their

classic versions and also adapted: postures, breaths, ligatures, gestures, concentrations, recitation of sacred
words, etc. Each stage is still an opening to "the cessation of mental fluctuations", meditation and mindfulness,
whether performed in a sitting posture, elongated or moving. The specificity of Yoga- nidr lies in insisting on the
areas of passages, such as falling asleep naturally to suspend thinking while remaining fully alert. "The dispersive
activity of the mind creates a kind of whirlwind and while active, the vast peace of the ocean beyond can be felt ' 42
yogi Shri Anirvan. This is why it is necessary to remain "alert and conscious" and quite possible "to use the natural
lack of mental activity to serve the purpose of yoga," that this absence is due to sleep at a sneezing, orgasm,
fainting or other "loss of consciousness" ordinary. "Just as I am alert and aware when the vibration of mental
activity continues in full force," added Shri Anirvan, "even should I seek to stay on when it slows or stops it "

"Sleep is to remain capable of samadhi - this is the formula that expresses the yogic practice. In meditation,
we make every effort to stop the activity of the mind, but in that case sleep occurs by itself; however, as I did
not manage to turn my sleep, my mind plunges into oblivion or is carried away by unwanted distractions. Yet
the true sleep goal is to find peace, to refresh and invigorate the spirit by returning to the Origin, to the First
Cause (mahkrana). The Origin is the Mother, She is, in the language of the Upanishads, the "sovereign of
All" (sarveshvar), the "matrix of all" (sarvayoni) and "lover of happiness" (nandabhuk). Sleep is an
invocation to the true Mother. It is also a yoga and with a little technical, all members of the yoga can be
practiced. " 43
postures

Thus, postures ( asana) in their classic versions, will first relax the body and harmonize it with the breath and the
mind, awakening a different quality of presence to oneself. They should not be carried out in a spirit of
performance or competition, but consciously in a listening without expectation of result, like it was every time the
first time. Keep the focus on the severity and sensation of the body, every breath, every vibration that appear and
disappear. To pose with sensuality, savoring this presence to the body movement and mind. The installation gives
me to see how I am now, where I am, and how I am in life, in my desires and dislikes. Each allows observation of
itself different from the limited numbers of positions that I take in my ordinary everyday day at the office, or
slouching on the couch. Laying familiarize myself with what I'm not. She gets the support of a broad listening,
feeling a deep tranquility. It is appropriate for it to open to the vibratory dimension of the body, the vacuum in
which made and unmade installation. Laying awake to the space in the body between each joint. I see the pose
before taking it, I let the energy and mental structures impose their flexibility. I let the installation be done without
imposing it, without forcing any way. Installation has to be openness, availability, exploration, hear and taste.
There is no control and to have nothing to obtain or achieve. Just this listening and equanimous tensions, feelings,
emptinesses in the body. Neither desire nor aversion. Leave the packaging shed without creating new ones. Open
to the spontaneity of the moment, the sensibilities, to free deployment of shapes and postures of the alphabet.
Keep a watchful and silent witness, to listen to the phenomenon. Pose after pose, I let the attention letting go and
awaken to its true substance. "The only true posture that counts," said Ramana Maharshi, "is to remain in the
Self." The latter, without form or effort does not replace the other, it adds to it; all others appear and disappear in
it. It is not an act but impersonal witness the action. Therefore, the person does; it simply.

Alphabet poses can also answer some basic grammar rules, as well as symbolic operative to form words,
sentences and bits of real poems composed or improvised in the spontaneity of the moment, not knowing what
which could well appear to the next second. For example, it is possible to leave the poses deploy in the order of
rising energy centers, as is also the case for attention in the sessions themselves Yoga-nidr. This rule reflects an
inherent logic to the withdrawal of the senses, the erasure process of the "me" and resorption of the elements
from the gross to subtle. Each pose can optionally be combined with a blast and a
particular concentration, but always in the intimate combination of relaxation and alertness.

After a purification exercise, classic "Sun Salutation" blown into the body a powerful energy that regenerates and
well prepared in the heated, to begin his day as take other poses. 44 Of the 84 postures mentioned in the texts,
some are available to serve well-nidr yoga. Among them, the standing posture, the tree, triangles, palms, hands,
feet, the lotus, the mountains stretching to the west (the clip), the cobra, the locust, the bow, the crocodile, the
elongated boat, winding stomach, diamond (sitting and lying down), the golden embryo, rocker, fish, crow, cat,
cow head, the half fish, candles, the plow, the wheel; all the postures of prayer, all those that open the heart
space directly related to touch and sleep, and of course, for their quality of stillness, laying on his head and laying
the corpse, which offer, two different levels of practice, the infinite possibilities for yoga-nidr.

"First, lie in the corpse pose (shavasana) completely immobile; Then, relax and let the body consciousness
spread as a rarefied gas. This is asana. " 45
the blasts

Installed physical poses, I can only observe the flow and ebb of natural breathing, without trying to control it. I can
also pass a special breathing posture by adding a codified breath ( Pranayama). For example, an inspiratory time
for two expiration time (1-2); or an inspirational time for four retention time and two lungs expiration time (1-4-2);
or even lungs empty, which would, for 4 seconds of inspiration, expiration 8 seconds and 16 in vacuum retention.
There are many breathing exercises of Hatha Yoga classic fit perfectly nidr yoga-like breaths equal, not equal,
square, murmurs of "purification channels", the "victorious" from bee or fainting (of the mind).

"Then, for a while, put your attention on the breath: it is full and rhythmic. Consistent with this breath, then
do japa by continually repeating the mantra Hamsa-germ; Ham pronounce exhaling His inspiring. This is
pranayama. " 46

This is less pronounced than listening to the mantra Natural repeat itself through us. I observe the breath simply. I
welcome its flow and ebb, I let him lie like waves that are lost in the infinite horizon. The breath goes, the body
and mind relax, relax, unravel. A blissful space begins to open. The meaning of mantra is revealed: "I AM".
Gestures and ligatures

Gestures and ligatures yoga ( Mudra / Bandha) can also practice

independently or combined with postures and breath. In the classics, base closures, stomach and throat. The
movements and eye fixations also loom large, especially since they are closely related to "fire centers", toes,
thumbs, stomach, the entire spine, movement of energy and dreams. The contractions of the sphincter and pelvic
floor, such as gestures of the tongue and fingers, also found their place in this subtle and sensual mechanics. The
"ears gesture" especially interesting for Yoga- nidr directly mobilizes the vital breath that governs yawning. The
technique is simple: simultaneously, pinch earlobes between your thumb and index finger, pull down as far as
possible, open mouth, retract the tongue in the middle without it touching another part of the mouth, pull back a
little, carquillez eyes, lift the eyebrows as high as possible ... and you should put to yawn. It's a nice gesture of
relaxation, energy, to do before a session of yoga-nidr, before falling asleep, waking or at any other time. Just for
the taste and the return to peace.
The withdrawal of the senses & concentration

After the postures, gestures and breaths have created favorable conditions for introspection by awakening a body and vibratory sensation much thinner

than usual, attention may begin to sink into the inner layers more deep. As is naturally the case in falling asleep, it is first necessary to detach gradually

from the grasp of the senses. I can start it for awareness, successively and in connection with the wheels of energy, smell, then taste, sight, touch and

hearing. I take first consciousness of the most distant sounds, then I gradually brings attention to sounds in the room where I am, then to his body,

breathing, until you hear the "sound of silence" itself. I can also set an inspiring image or a light task, "behind the eyes," and let it shrink to become a tiny

dot that will eventually disappear in the "without form or color." I can also feel a part of the body such as the spine, and let the vibrating sensation as a

"subtle touch," lead me to an even wider still. This "withdrawal of the senses" so promotes better concentration of quality on a more subtle interior

support as a center or a particular energy flow. The play of the limbs of yoga seeks only suspend thought to be open to the unknown, combining the

utmost vigilance to relaxation and the deepest tranquility. and let it shrink until it became a tiny dot that will eventually disappear in the "without form or

color." I can also feel a part of the body such as the spine, and let the vibrating sensation as a "subtle touch," lead me to an even wider still. This

"withdrawal of the senses" so promotes better concentration of quality on a more subtle interior support as a center or a particular energy flow. The play

of the limbs of yoga seeks only suspend thought to be open to the unknown, combining the utmost vigilance to relaxation and the deepest tranquility.

and let it shrink until it became a tiny dot that will eventually disappear in the "without form or color." I can also feel a part of the body such as the spine,

and let the vibrating sensation as a "subtle touch," lead me to an even wider still. This "withdrawal of the senses" so promotes better concentration of

quality on a more subtle interior support as a center or a particular energy flow. The play of the limbs of yoga seeks only suspend thought to be open to

the unknown, combining the utmost vigilance to relaxation and the deepest tranquility. as a "subtle touch," lead me to an even wider still. This

"withdrawal of the senses" so promotes better concentration of quality on a more subtle interior support as a center or a particular energy flow. The play

of the limbs of yoga seeks only suspend thought to be open to the unknown, combining the utmost vigilance to relaxation and the deepest tranquility. as a

"At the same time, imagine you are Narayana lying in eternal rest, and let you spread in the sense that this
visualization fact arise. Do not sit on your bed, but Ocean primordial light infinity; on this ocean, your spine
fleet, charged with electricity. Now bring all your awareness in your heart; from there, imagine that it rises in
a stream of ineffable sensation to the throat center, then at the front, and finally, through the crown of the
head, into the Void. Above, below, right, left, there is more than the total vacuum of infinite sky without
support. From there, the Mother, in the form of yogic sleep, down in your heart and then up towards the sky,
in the consciousness located above the head. This is pratyahara and dharana. By this practice, it is possible
to transform your sleep. " 47
Meditation & deep contemplation

Here we reach the end of what is possible to "do". When I intimately understand that the emptiness of heart and
the emptiness of the fontanelle are One, the thought and the sense of being a separate entity disappear
completely. He will remain a pure conscience, completely impersonal and quiet, no matter who sees and is seen
moot. As an original vision, uncreated look. Here, the slightest intention to do or become anything would spoil
everything. "I" can not meditate, and it is only by recognizing that this illusion may disappear and give way to the
empty peace, which is the true meditation. Meditating is not the domain of doing. Meditating is not an action. It is
this understanding that leads us yoga-nidr. It is dhyana and samadhi.
Some preparatory practices

The art of yoga-nidr then is to marry members of the yoga to come serve its purpose. Some practices, carried
out independently, are an excellent preparation for conscious sleep and more formal and longer sessions. Merely
just lying in the corpse pose, perfectly still, "doing nothing" in itself is a wonderful exercise. And certainly the most
difficult. It is both alpha and omega, the union of the first and last letters of the Sanskrit alphabet ( a- ham, I am),
exercise with which I started and which all members of the practice necessarily eventually bring me back. Simply
lying, "being" without a word, without thought.

Lying on the floor, arms and legs slightly apart, the palms upward, back adhering to the ground. This is the basic
position in formal sessions Yoga- nidr. One with which we gently slides to sleep immobility and death. It is
possible to adjust the posture with a pillow under the head or under your knees to relieve back. Each of his life, his
death, his corpse pose. I ensure good release the body, including the face, hands, arms, shoulders, neck, all the
back and legs, becoming aware of the support points. I become aware of the air entering, released a little warmer.
Inhale and exhale: give and take, live and die. Blast after blast, I abandon myself to immobility, inertia, back plane
quiet, witness, in which everything appears and disappears. I let myself freeze in the immutable, in
consciousness. The breath itself is fine and subtle, almost non-existent, like a corpse that is not breathing. Invites
me as tantric yoga, I savor this motionless peace, I have chosen to be, simply, to forget and not know who I am.
Paradoxes and dualities then dissolve in a wide peace.

"Were it not then nor Non-Being or Being, Were

neither space nor sky beyond.
What existed? Or ? Who was there a refuge? Waters, unfathomable
depths, do they exist? Were then neither death nor Undead. Night
was indistinguishable Day. The One breathed breathless by itself.
Beyond that, there was nothing else.

The darkness was drowned by darkness in that time. Everything was

indistinct water.
Becoming covered by the Empty,
One that was born by the power of Ardor.
 In that time, in a maturing Desire, Prime germ
Thought. the bond between the non-Being Being

By the light of their heart, the Sages found him.

On the one side to the other tensed deck of their thinking. Was it
up? Was that the bottom?
There were the bearers of seed, there were powers. Down the energies, top
Lightyear.

Who knows it really? Who could tell whence it was born, this
deployment Where? The Gods were born of this spurt, then.
Who would know how it came to be?

This deployment, how it came to be, If He created it or

not,
Witness the cosmos, in the depths of heaven, He knows it-or
does He not know it? " 48

Also in the corpse pose, I can also relax and consciously seek stillness in the posture of the tree or the posture of
the head. The tree is to stand up, and right legs straight, then put a heel angle of the thigh and perineum, to
remain balanced on one leg. The arms are slightly separated the sides in the "gesture of wisdom," or hands
clasped in the center of the chest, in the "gesture of prayer." I thus remains, leaving tensions undo and breath
calm under a watchful and quiet look.

Lying on your back, I inspire by bringing the arm back until the back of the hands touching the floor; at that point,
the breath stops, and during this retention deeply, I cross my hands and arches boute body, feel the whole body
and the vibrating space around before falling into the arms exhale. The exercise can be repeated several times by
expanding each time attention to every moment of retention: once with the feel of the physical body, once in the
energy structure (or once a center of energy) and once in mental space, infinity. Following this exercise, I take the
time to enjoy, to feel, to be motionless.
Practices for falling asleep

Among all practices, those which consist in observing the process of falling asleep are the most essential and
certainly the most important. Not only at the dawn of each new night, but also during naps, long sessions and
small exercises to better prepare.

Yoga-nidr necessarily demand to know well his "breathing of the sleeper." Initially, it is best to sit back on a
cushion, legs stretched, or simply lie down comfortably on the back, or in the position with which I fall asleep more
easily and naturally. I can train in the bed, in order to fall asleep quickly and wake up several times to observe the
breathing process and pinpoint this "breathing of the sleeper." Once "learned", I can replicate to fall asleep on
command, if not faster, and thus begin further work. The siesta is a tasty workspace. For starters, if I do not know
exactly how this process unfolds, through my own observations, I can mimic a more or less common to all: the
inspiration rises, stretches a bit, then falls with expiration, collapsed with respiratory pause to empty lungs. In the
replicating voluntarily my own breathing sleeper moves very quickly and spontaneously. There is nothing to do, do
not intervene in the process, to see it as it really is and not as I do. In this work of identification, I just observe the
phenomenon at work. Listening is carried on the air that enters and leaves the nostrils (possibly the most active
nostril), on the touch sensation. I let the breath go in the indicated breathing, I imitate, I let them. A few minutes
before falling asleep, breathing changes, every breath lengthens, stretches and is suspended in natural retention
in lungs empty. The breath is shrinking. The body sleeps, uses less oxygen. I abandon myself, not trying to resist.
Images appear increasingly fast. Sounds. Everything loses its coherence. The breath continues to change: to go,
to collapse; the vacuum break, running, sleeping ... conscious or unconscious? What flavor is the passage? If I
can not stay conscious during sleep, what will he at the moment of death?

After a little familiar with this "breathing sleeper", it is possible to live the sleepy in classical postures of hatha
yoga, which I can possibly arrange for this work more easily and conveniently. For example, the little turtle, coated
diamond or gold embryo are three positions that stimulate the sleeping energy center. They therefore lend
themselves perfectly to the exercise. The posture must remain comfortable if falling asleep is impossible. But the
goal here is to study the processes that precede sleep and play with passages from one state to another. The
golden embryo is to sit in the diamond position, buttocks on heels, hands on the sides, then down to the front, the
chest against
thighs, and support the forehead on the floor or a cushion. In the pose, I relax and quietly slips into the breath of
the sleeper.
Regardless of the position or its support, the course is always the same: I am installing a slow and gentle breath
(possibly by synchronizing it with a word or a few sacred words), the median eyes, conscious of infinite space
behind the eyes . I welcome the first signs of sleepiness: the physiological respiratory changes and

mental.
physiologically, body and escalation of tensions in depth the state of relaxation sets in, internalize the senses,
collapse, and body temperature decreases. This report is important in cold-nidr yoga because it helps keep a
certain awakening, unlike the heat that causes numbness. The cold connects us with the tactile feel, the touch,
the skin and therefore, in accordance with the interdependence of the elements, the energy center of the heart,
the sleep center. Therefore, during the practice of Yoga-nidr, I try to stay under cover as possible to feel cold and
get used to the feeling of freshness. This sign not only shows me that sleep will occur, but it also allows me to
wake up and connect to the heart center. At the skin, that freshness is manifested by a particular sensation during
sleep, like the skin of something empty inside, like a "bag of skin" vacuum physiological content. Freshness
circulating on the membrane is then used to help me by guiding me in practice. Again, "to be good about yourself"
is above all the feeling well. So if needed, do not hesitate to cover it.

In terms of mental changes, the order and coherence of the mind disappear. During the phase of sleep, the mind
deconstructs loses his arrangement of the waking state, thoughts are settled. I enter a different world, with the
impression of entering and plunge into a deep corridor, with images or flashes that pass more quickly as we
approach sleep. Latent prints are manifested in a new look. If I see associations of thoughts in relation to the
events of the day that has just passed, I can see other images that appear to arise spontaneously in the sleep
threshold, in relation to the more distant past, yet identifiable, and other unknown image appearances, which I
found to be present without being able to connect to a known origin. As to modifications respiratory, breath merges
gradually, sleep approach, with the "breathing of the sleeper." If I'm lying on the right side in the posture of
reclining Buddha, I focus on the activity of the left nostril, while simultaneously listening to the inner sound, to
calmly and consciously slip into sleep. I'm trying to sleep by keeping this subtle and simultaneous sensation of the
breath and sound, I then immediately tries to "find" on waking, as if the two states were connected by the feeling
of a very fine vibration barely perceptible, which strikes me as a real breadcrumb as a valuable guide through the
maze of different states of consciousness. I understand better and interdependence of sleep and breath, and fine
quality demanded attention.
 "When sleep does not come yet, and yet the outside world has faded, when attention recognizes this
passage, the Goddess [consciousness] Supreme proves. " 49

Falling asleep is divided between a preparatory phase for a few minutes, followed by a transition phase seconds
during the vacuum break, where the ordinary consciousness fades into sleep. This is a breach opened dusk on a
full clarity empty, "like a pale moonlight."

I can independently, in the pose of the body, let the breath to stretch as much as possible without using too much
air. Observer. Let the sounds and images. Stay viewer. Erase me in the vacuum break in the heart of the interval.
Otherwise spend the looking glass. Falling asleep, waking up in the flavor of the ebb and flow of breaths and hugs
that guide me to the "it creates" to this life that makes me live. There are of course other methods for facilitating
the maintenance of vigilance to sleep, such as sleep and wake up on the inner nostril and his activity. This
exercise relates to air and space in the center of the heart and throat, touch and hearing. It allows as well, inviting
to remain attentive to the brink of collapse sensory, to accompany us to threshold. If I lie on my right side, the air
will naturally pass in the left nostril, the sound will be more noticeable in the left ear, and this will enable the lunar
side. Lying on the left side, it's the opposite. On the back, the identification is more subtle because the balance of
breath and sound is more pronounced. I therefore focuses attention on the breath and observe how it circulates
nostril most. I stay focused on that nostril and all the next activity, then quietly snaps breathing of the sleeper. I
then began to widen at the sound with a deep, quiet breath. I remain open to whatever happens to all the
phenomena that appear to consciousness, the "vacuum stop" to welcome the moment of falling asleep. The idea
here is to sleep, keeping as last conscience, or breath, intertwined with a subtle, sound, or both, or to find them
from waking. This is to recognize the link between the two states of consciousness.

"How to keep that feeling of self alive in sleep? The first effort is to try to enter consciously into sleep by
staying in a very subtle sense of self, feeling that persists well beyond the state of ordinary consciousness
sinking into the heaviness of sleep, to no more that a life of vibration whose process is rigorously known.
Upon awakening, the reverse process occurs. This vibration will be held to enliven the self-sensation, long
before the awakening of the body. " 50

The link between the two states can not be "created" or "manufactured". It can only be recognized, but the
awareness of the energy centers, elements and senses, in intimate relationships, gives a valuable availability.
Therefore, also lead to sleep in yoga poses that put us in touch with the center
the energy heart, so touch and sleep, to better understand the physio-energy interconnections. I thus take the
turtle or the golden embryo, observing the breath, the sensation of vibration and sound, and pour in "gun dog" just
spend threshold in sleep. Gradually, I learned so while maintaining a certain quality of vigilance, sleep superficially
or deeper. The sleep process appears more clearly,

I can well the

"Cut" in phases, following the order of the sensory collapse, and associate each of them, for example, a luminous
sphere of color and a particular intensity. It can then be given to me the opportunity, like the moon that adorns the
forehead of Shiva, to recognize the "clear light" that is no longer a perceived object, such as a colored sphere, but
conscience even where "I" passes from wakefulness to sleep. As advised by Shri Ramakrishna, the same way
that the tantric texts, it is always important to engage "in the voluntary sleep starting from the heart, not a lower
center". I can train myself paying attention, in the heart, on a sphere or a bright spot, as I already mentioned, or
the internal sound, "no hit" continuous,

"With a little effort, this time may be extended. When we fall asleep, the mind naturally tends to cease
activities; can be exercised to remember this process so that the transition takes place as slowly as
possible, as a path that seeks. Do not blow the flame of a sudden, but slip into sleep as daylight that
vanishes in the twilight, like the child who falls asleep on the breast of his mother. However, this latter
comparison is not complete. The child falls asleep, but the mother remains awake. The child trusts in some
way to the vigilance of his mother, but without being really aware. In the yogic sleep (yoga-nidr), this
consciousness will be clear and sharp. " 51

When the attempt seems to fail, it is important not to feel frustration or despair. I let the comments, judgments,
and patiently, I continue my practice continues in the flavor of the moment without tormenting me. Bluster or
self-pity return to the same: to strengthen the ego, the sense of "I" who thinks the author of his actions, and
therefore its practices. And this only makes me astray into dead ends. I must instead submit, abdicate, erase me,
leave me, leave me enter the rapture, as St. Teresa of Avila in the reading of this inspired and inspiring prayer
composed by Father Fray Francisco de Osuna:

"Blessed are prayer before going to sleep, and on waking promptly return to prayer. Those, like Elijah, eat a
little, sleep, eat again a little, and nestle in the arms of the Lord as children who fall asleep in the womb after
drinking its milk , awake again, suck, and go back to sleep. So with those radiant intervals, their sleep time
account for more than prayer to sleep and then ...
 even they slept, they hear in their wake their soul slept in the arms of the Beloved. " 52

The yogi Shri Anirvan arouses the same feeling, suitable to retire when he speaks of "Mother", that is to say,
consciousness, this "crystal clear like a pale moonlight"

"Every day, we are absorbed by our activities. So we say to our Mother: "O Mother, we do not have a
moment to summon you. That's why we do not remember you. Where to find the time to stop and turn to
you? "But the mother does not forget us. Deep in the night, it clears our universe of feverish work and noisy
thoughts. In his immense compassion, she draws us to the unfathomable depths of his heart yoga, in the
original river of knowledge that dates back to its source. Although I do not know, Mother knows. While I can
not offer anything else, I can at least give him my sleep! If only I could say, "If I rest, I am at your feet; in my
sleep, I think only of you. " 53
night practices

Yoga-nidr also made with insomnia and awakenings, programmed and spontaneous. Normally when I am in a
state of ordinary consciousness, the cycle begins with a "slow light" sleep during which I remain very sensitive to
outside noises. In sleep "slow wave", the body rests completely and I hear nothing more. Brain activity restarts
with sleep "paradoxical", the dream state. This mental activity is manifested by increased brain waves and rapid
eye movements. After a time lag, the body wakes up or a new cycle of about a half hour. Four cycles correspond
roughly to a night of six hours, which naturally offers numerous intervals to explore.

"(...) The night with his silence should be the time spent above all the graduate work of conscious
internalization and voluntary sleep in a state of conscious awareness. This sleep in a body without fatigue or
tension (excluding the very small due to the passage of time) and in a pose studied, always the same, the
field becomes much experience. " 54

The practices which sound an alarm several times a night to wake intentionally, must only be carried out under the
guidance of a competent teacher, for short periods and under favorable conditions, at the risk of bringing as
fatigue and confusion. This is why it is better to use natural and spontaneous awakenings to restart, for example,
a session begun to sleep. Otherwise, more simply, in a spontaneous awakening when I realize that I was plunged
into oblivion, I can immediately resume a classic yoga posture-nidr, like the corpse or the Buddha lying on the
right side . The installation must be made without effort, without stirring, to continue to enjoy the two companies. I
live in the heart, watching the breath, and again sleep. During the revivals, I can also just turn me stretch the
body, observe a light or revive a breath. As always, the key is to remain calm and vigilant, abandoning himself to
the blessed emptiness:

"Sleep is as the heart of the Mother of yoga. In the depths of the night, the earth still asleep, but during that
time the sky (akasha) before and observed through the motionless eyes of myriads of stars. The sky is truly
the heart of the Mother. Y being asleep means to be awake to the vast peace of heaven. This awakening is
very slow as the moon rises quietly dispelling the darkness of its white light at night. This is the yoga of
sleeping. " 55
Practices morning awakening

Morning awakening, like all clocks, holds the same importance as falling asleep. It gives me to see the reverse
process. But that appear dawn or dusk, the two companies still offer the same opportunity to recognize his true
nature. As the sense of "me" gradually disappears with sleep, he reappears with every revival. The instant the
sense of "I" arises is the perfect opportunity to witness the resurgence of sensory and material world, with its
share of desires, aversions and suffering. This is an opportunity to realize that this sense of self is an idea that
emerges when I identified the body. 56

One story tells that King Janaka, very famous in India, awoke a somewhat troubled morning. He had dreamed he
was a little worker. He then asked if he was King Janaka who had dreamed he was a worker, or if he was a
worker dreaming he is the king Janaka. The question can certainly be disturbing, but it still appears with the
identification in packaged form, either in dreams or in the waking state. I think being the king Janaka, a worker,
Chuang Tzu or a butterfly, I rest the painful thoughts toy. Peace is given fully only when I realize I am neither one
nor the other. And this request to be present at the first thought that came. When the dream appears.
The dream of yoga ( svapna-yoga)

La meilleure manire dtre conscient de ses rves la nuit est dabord dtre conscient de ses rves le jour. Dans
ltat de veille, je passe la plupart du temps rvasser, perdu dans les penses . Si je nen prends pas
conscience maintenant, cela narrivera jamais pendant le rve nocturne. Cela tant dit, le yoga tantrique propose
des pratiques pour favoriser la pleine conscience dans ltat de rve. A la diffrence du rve dit lucide ,
yoga-nidr, ou dans ce cas Svapnayoga, na pas pour ambition de matriser ou raliser ses rves , et ainsi
dentretenir le sens du moi et de grossiers dsirs. Yoga-nidr invite simplement prendre conscience que je rve
quand je suis en train de rver. Cest, en Soi,

largement suffisant. Pour y aider, Svapnayoga propose quelques pratiques quil convient daborder comme un jeu,
avec ltat desprit de lenfant qui regarde le monde pour la premire fois. Par exemple, dans ltat de veille, il est
possible, sous la forme dun exercice, dlaborer un court scnario impliquant les cinq sens et den extraire
limage qui le rsume le mieux. En se souvenant ensuite de cette image dans les moments entre-deux, comme
lendormissement, lternuement ou lorgasme, ou grce certains souffles, fixations oculaires et autres
concentrations lies au feu, o une certaine masse dnergie est disponible, limpression laisse sera dautant
plus forte et susceptible de resurgir pendant ltat de rve. Si cela a galement t travaill pendant les
sances, la rsurgence de l image sensorielle dans le rve offre alors la possibilit den prendre conscience,
de sveiller au rve, sans pour autant se rveiller. Cest une prise de conscience savoureuse,

lumineuse et
puissamment conciliatrice.
Notons ici limportance du centre dnergie du ventre, particulirement actif pendant ltat de rve. Rappelons
galement le lien quil entretient avec llment feu, avec la vue, les yeux, les gros orteils, lanus et tout le canal
central. On peut facilement constater que les impressions visuelles sont souvent plus marquantes , quelles
simpriment plus rapidement dans la mmoire et quelles occupent une part importante de nos rves et de nos
souvenirs. Cest pourquoi, dans le cadre du yoga du rve, il est naturellement plus ais de travailler avec une
image quune odeur, mme si tout dpend de chacun. Le toucher occupe aussi une place essentielle, cest aussi
pourquoi yoga-nidr accorde une place si importante la sensation, au ressenti intime, intrieur, du corps et de la
structure nergtique. Pour quune impression apparaisse, il faut un contact entre un organe et un objet sensoriel
(externes ou internes). Et lorsque je reois une impression, si je suis attentif, prsent moi-mme et au monde, je
peux la sentir vibrer dans les centres dnergie et le corps physique, par exemple dans le canal central et le
plexus solaire. La vibration du plexus indique souvent lapparatre dune motion, dune raction du corps au
mental, mais aussi, parfois, lveil un autre mode de comprhension. Lobservation des processus de souvenirs
et de rves peut bien sr aussi se faire par un travail sur les autres centres et travers dautres thmatiques
essentielles. Parmi elles, lamour, la possession, la peur, le
plaisir, la perte, la rencontre et bien videmment la mort, la voix secrte qui guide le pratiquant de yoga-nidr
vers la paix de lme et la clart de lesprit. Il y a l un vaste champ dinvestigation visiter par soi-mme.

Avec ou sans image et quelque soit le souffle luvre, les enseignements tantriques invitent toujours
sendormir dans le cur. Si, aprs avoir mdit sur lnergie du souffle dense et lgre qui circule entre
lespace du cur et lespace au-dessus de la fontanelle, on entre dans le cur au moment de
lendormissement, on obtiendra alors la conscience de ses rves . 57 Yoga-nidr considre le cur comme un
espace initiatique, le centre mme par lequel sorganise le passage vers le sommeil. Au moment o je vais
mendormir, tous les contenus de mon histoire et de mes expriences sensorielles disparaissent dans cet espace.
Cela me permet, dans ce contexte, de librer lintuition, dapprhender mes contenus mentaux et motionnels,
mes tendances latentes qui font ma personnalit et mon comportement, dans la mesure o ces contenus ne sont
pas barrs par lordre et lintelligence de mon tat de veille. Ainsi des portes souvrent sur mes conditionnements
des tats de veille et de rve, tout en me rendant plus disponible au pressentiment de lInconditionn. Car le
Cur, dans les traditions vdantiques et tantriques, au-del de lorgane ou du centre dnergie, dsigne le
quatrime tat lui-mme, ltat de yoga- nidr, la conscience non-duelle, ltre, la flicit sans objet, la vacuit,
le Soi dans lequel tout apparat et disparat.

Quel est donc ce Soi ? - Cest cet tre infini qui sidentifie avec lintellect et qui rside au milieu des
organes cest cette Lumire qui brille au-dedans du cur. Dans ce sjour de Brahman est un petit
lotus, une demeure dans laquelle est une petite cavit occupe par lEspace ; on doit rechercher Ce qui est
dans ce lieu et on Le connatra .

Brahman est ralit, connaissance, infinitude. Celui qui sait quil est cach dans le creux du coeur et au
suprme firmament, ralise tous ses dsirs avec le sage Brahman. 58
La sance de yoga-nidr

ORGANISER ET COMPOSER SES SANCES PERSONNELLES ET/OU SES COURS

Le droulement dune sance de yoga-nidr dpend de chaque cole. Ds les annes

1940, Swami Satyananda dveloppa certains aspects de cette technique et cra une mthode systmatique quil
commena enseigner au dbut des annes soixante, avant les premires publications, vingt ans plus tard. 59 Il a
dune certaine manire popularis yoga- nidr. Mais cette philosophie pratique, dont lorigine se perd dans la nuit
des temps, de Vishnu et de Shiva, ne saurait se rsumer une seule faon de dire et de faire, ni mme mille.
Tout dpend des enseignements reus, des influences, de la sensibilit de chacun et de la manire dont chacun
ladapte pour lui-mme. Yoga-nidr, comme toute tradition authentique, nous rappelle sans cesse louverture,
la suspension du mental, au lcher- prise. Il serait donc dommage de trop saccrocher au doigt et de passer
ct de la lune qui apparat dans le ciel de la conscience.

A linstar de tout phnomne, une sance type se compose dun dbut, dun milieu et dune fin. Il y a plusieurs
faons de commencer, de poursuivre et de terminer. Cela dit, surtout dans un premier temps, la rptition aide
beaucoup lcher-prise car ce qui est repr est plus facile et invite plus labandon. Mais il faudra veiller ce
que cela ne devienne pas non plus mcanique. Et en changeant il faudra veiller ce que cela ne soit pas non
plus rattrap par le mental. Yoga-nidr demande toujours de rester sur ses gardes , mais sans tension.

Idalement suite une sance de Hatha-Yoga classique, avec ses poses, ses souffles et ses gestes, la sance
va donc pouvoir se composer de six dix tapes, tout dpend aussi de la manire de compter et de dcouper les
squences. Limportant demeure la cohrence dans la conjugaison des membres du yoga. Voici une proposition
gnrale adapter selon ses besoins, avec lensemble des exercices vus prcdemment. A partir de cette
base, il est possible de composer des milliers de sances diffrentes pour frquenter lentre-deux. De toute faon,
le Soi seul est le vritable enseignant. Cest en pratiquant la vie que je peux tout apprendre. Cest aussi en
pratiquant yoga-nidr, lcoute du Seigneur du Sommeil , quil me sera donn comment vraiment le
pratiquer. Dans ce domaine, il ny a plus que lexprience vcue, directe, qui compte.
Prparation ( prastuti)

Pratiquer yoga-nidr pendant une priode dune heure ou plus demande naturellement de trouver un endroit
tranquille pour ne pas tre drang, et si possible, silencieux, mme si fondamentalement, le bruit nest pas en
soi un problme. De la mme manire, si la sensation de froid doit gnrer des tensions, mieux vaut ds le dpart
prendre une couverture, car il importe ensuite de rester compltement immobile pendant toute la sance. Et de
manire gnrale, dans la posture du cadavre.
La relaxation profonde ( shithilkarana)

La relaxation nest pas une finalit mais un pralable, encore une phase de prparation. Non dtendu, ptri de
tensions, il est impossible dtre conscient des structures profondes, de lnergie, que ce soit le jour ou la nuit. Plus
je suis dtendu et vigilant, plus je suis rceptif. Voici donc quelques exercices faciles enchaner ou
slectionner en dbut de sance pour lcher-prise sur les tensions physiques, motionnelles et mentales. La
raideur du cadavre : juste avant de prendre la pose dfinitive, les yeux ferms, rapprocher les bras et les
jambes le long du corps. Inspirer, tenir poumons pleins en contractant le corps entier le plus possible, tout en
serrant les bras contre le tronc et les jambes lune contre lautre. Observer le corps en train de se raidir. Puis
relcher tout dun seul coup en expirant. Observer le cadavre en train de se dtendre et devenir
compltement immobile, inerte . Qui meurt ? qui apparat cette exprience ? Sans intellectualiser, je prends
conscience de mon tat gnral, ici et maintenant, sans chercher le changer. Pour retirer les sens , je peux
dabord couter les sons les plus lointains, en ramenant progressivement lattention aux sons les plus proches et
les plus intrieurs, jusquau silence. Je prends conscience du flux et du reflux de la respiration en largissant
progressivement lattention aux points dappuis du corps sur le sol, de la tte aux pieds. Sur chaque expiration,
tout se dpose, se repose, se fond dans le silence de lespace du cur et du toucher. Je prends conscience des
courants de vibrations, de lespace mental o tout ce qui nous arrive apparat et se dessine. Les yeux demeurent
immobiles, le regard, bien derrire, dans la pose du tmoin, en train de contempler, sans commentaire, la
profondeur infinie de ce ciel intrieur.

La vague : pour approfondir la dtente et la sensibilit, je laisse la caresse du souffle remonter par le devant
du corps, avec une sensation, du dessus des pieds au sommet de la tte quand jinspire, et retomber, quand
jexpire, par larrire du corps, du dos de la tte aux talons. Jobserve le flux et le reflux des souffles et les vagues
de sensations me purifier, me laver de mes tensions physiques et mentales. Souffle aprs souffle, je savoure
lenveloppe de sensations, je lche-prise. Je laisse le corps, le shav, se dposer, se dtendre au rythme de la
respiration qui va-et-vient comme des vagues sur locan tranquille.

Si jy suis sensible, je peux ici invoquer limage de Nryana couch dans son repos ternel, ou de Shiva, allong
sous la desse Kl. Je laisse alors sveiller un sentiment nouveau, sur linspir, en le mlant au souffle vital, et le
laisse se rpandre dans tout le corps sur lexpir. Vous ne reposez pas sur votre lit, mais sur lOcan infini
primordial de lumire . A chaque souffle, je prends conscience des flux dnergie qui traversent la colonne
vertbrale. Vibrations linspir ( JE), conscience, vibrations lexpir ( SUIS), flicit. Les vagues de sensations,
dmotions, de penses et dimages vont et viennent, mais lOcan profond demeure parfaitement tranquille,
spectateur dtach des flux et des reflux qui apparaissent et disparaissent en lui.
Plus le pratiquant progressera et plus il raccourcira la phase de relaxation pour prendre le temps daller
lessentiel, surtout sil a pratiqu au pralable une srie de poses et de souffles. Il est alors cens tre dj relax,
prt et disponible.
La force de lintention ( samkalpa)

Avec cette disponibilit et cette sensibilit en veil, lnergie est ressentie, vibrante, dans la chair et les os ; la
pense devient cratrice, souvre lintuition. Yoga-nidr invite alors faire un souhait ( samkalpa), de manire
courte et positive, afin de laisser cette pense charge dnergie sincarner et prendre corps . Simplement,
jinspire, je rpte trois fois le souhait en rtention, et en expirant, joublie tout. La tradition dit ici quil conviendrait
de garder le mme souhait jusqu ce quil se ralise. On trouve aussi souvent lide que pour tre entendue et
exauce des forces suprieures, toute prire doit tre rpte au moins trois fois. Il est galement possible
dinspirer je et dexpirer le souhait, simultanment ou tour tour, dans les structures physique, nergtique
et mentale. Le souhait peut aussi tre formul dans lespace mental, entre veille et sommeil, comme un message
adress directement au subconscient. Il peut tre formul dans lespace du cur o loge larbre souhait ,
mentionn par les textes comme larbre magique qui ralise les dsirs : Les rsolutions sont des
arbres--souhaits ( kalpataru) ; lnergie de la conscience est le verger cleste aux arbres dabondance. 60

Le souhait peut aussi tre intrieurement formul, simultanment ou progressivement, aux trois niveaux de
larticulation mentale : de manire articule, non-articule et entendue. Mais avec la pratique et lexprience, le
souhait devient un non-souhait, libre de mot, de pense et dintention. Il est souvenance sans objet, pure prsence,
sans choix ni forme. Il ne saurait y avoir dautre dsir que de demeurer dans le Soi.

En renonant sans aucune exception tous les dsirs ns des imaginations et projections mentales et en
contrlant totalement, de tous cts, lensemble des sens, on atteint peu peu la tranquillit. Ayant tabli le
mental dans le Soi, on ne pense rien dautre. 61

Quelque soit la nature du souhait, je reste tranquille, spectateur de tout ce qui apparat et disparat dans la
conscience.
La rotation de conscience ( chetan sanchrana)

La rotation de conscience est une tape essentielle pour renforcer la conscience de soi, la prsence aux
diffrentes structures qui nous composent, tout en nous permettant, par sa force conciliatrice, de sveiller la
non-dualit de ltre :

Dans la tradition indienne un mythe prtend que nous sommes une unit perdue, perdue de vue.
Lhumain, dit cette tradition, est habit par le sentiment davoir perdu quelque chose. Une chose dont il ne
saurait plus rien mais quil aimerait cependant retrouver. Cette saveur perdue, en correspondance troite
avec le regard conscient est ce que le mythe nomme Shiva. Quant au dsir de retrouver cet tat de
conscience, le mythe lui donne les traits de Shakti. Shakti est lnergie par laquelle Shiva va se manifester.
Les deux personnages reprsentent ainsi deux aspects de la ralit, et lorsque ces deux aspects sont
totalement relis, tout conflit disparat, la sparation nexiste plus ; liconographie indienne les reprsente
alors dans une union sexuelle indissoluble. Cest dans lintimit de ce couple un peu particulier que
senracine la lgende. Lhistoire raconte, quabms dans leur union Shiva et Shakti oublient compltement
lunivers, ils en perdent la mmoire au point que lquilibre du monde sen trouve menac. Les hommes
inquiets vont donc se plaindre aux dieux, Shiva et Shakti sont encore alls trop loin ! On dcide aussitt une
opration commando, des tres mi-terrestres, mi-clestes tant chargs denlever Shakti au sommet des
Himalaya, et de la cacher lautre bout de lInde, au Cap de la Vierge. Une fois lopration termine, Shiva
sort lentement de sa torpeur et en un clin dil (le troisime !) repre sa compagne. Pris de colre que leur
union ait t trouble, il la rejoint, lempoigne par les cheveux et sempresse de la traner vers leur demeure
himalayenne. Les hommes qui nont aucune envie de voir les amants retourner leurs bats dcident alors
de couper la desse en morceaux qui seront parpills aux quatre coins du pays. Tandis que Shiva trane
sa compagne, ils commencent dcouper la desse, dabord le pouce de la main droite, puis le deuxime
doigt, le troisime, etc. 62

Afin de rpondre ce vritable devoir trique , de ramasser les morceaux pars de la desse en vu de
revenir lunit perdue, je commence par la prise de conscience du pouce de la main droite. 63 La rotation peut
seffectuer sur les trois premires structures, indpendamment ou simultanment, en insistant sur la prise de
conscience des sensations du corps physique (peau, muscles, os, organes), des vibrations du corps dnergie et
des images qui mergent naturellement du corps mental. Donc aprs le pouce je prends conscience de chaque
doigt, lun aprs lautre. La chair, la vibration, limage. Puis la paume de la main, le dos de la main, la main et le
poignet ; lavant bras jusquau coude ; la partie suprieure du bras jusqu lpaule ; tout le bras. Je laisse ensuite
lattention toucher et
pntrer le gros orteil du pied droit, puis les autres ; la plante et le dessus du pied, le pied, le talon, la cheville ; je
laisse la caresse stendre au mollet, au tibia, au genou ; la cuisse, la fesse, la hanche, toute la jambe droite. Je
continue ainsi avec la jambe gauche puis avec le bras gauche. Je prends le temps de ressentir les deux bras et
les deux jambes ensembles. Puis je laisse la conscience embrasser toute la base du corps : les fesses, les
hanches, le prine, lanus, le coccyx, laine, la rgion sexuelle et sacre. Je reste attentif aux sensations, aux
vibrations qui apparaissent et disparaissent. Lattention, dans cette concentration sans tension , continue
remonter dans le ventre, le plexus, la rgion lombaire, les reins, les flans, les ctes ; la poitrine, le dos ; les
omoplates, les clavicules, les zones entre-deux, le cur, lespace du coeur. A chaque souffle, je ressens les deux
jambes, le tronc, jusquaux paules, avec les bras. Puis lattention continue de remonter dans le cou, la gorge, la
nuque, les vertbres cervicales ; puis dans toute la tte, le cerveau et chaque organe des sens dans lordre
lmentaire.

Je peux enfin savourer lunit retrouve en ressentant le corps tout entier et son axe central vibrer chaque
souffle, dans lespace de conscience, dans le Cur. Jcoute le mantra
naturel se rpter travers moi : je suis , je suis ( hamsa). Je reste spectateur, tmoin tranquille. Je profite
de chaque expiration pour lcher-prise et me fondre dans la paix en arrire-plan, dans ce dos dattention,
dnergie, de lumire. Il voit tout, il accueille tous les phnomnes qui apparaissent et disparaissent, sans
commentaire, sans mot. Il observe les mondes se faire, se dfaire sans tre affect. Je demeure pleinement
attentif, allong, tel Nryana, sur un Ocan de sensations subtiles. Le corps sendort mais la conscience veille,
comme un enfant qui sendort dans les bras de sa mre . Pour rassembler les petits morceaux dnergie qui
restent inconscients, la conscience peut ainsi se dplacer selon un itinraire codifi ou plus spontan. La rotation
peut tre externe ( bahirnyasa), axe sur le corps physique, ou interne ( antaranyasa), plus axe sur les
roues dnergie ou lapparatre des images. Mais on la vu, elle peut galement se faire sur ces trois premires
gaines simultanment, en prenant conscience de la sensation, de la vibration et de limage. Elle peut aussi se
faire dans des sens et des directions diffrentes. Limportant est surtout de ressentir sans laisser la pense partir
dans des associations. Pour cela, outre le fait de bien connatre un itinraire pour ne pas avoir y penser, chaque
battement du cur, chaque souffle, ou un bref mantra, comme AUM ou ram , peut aussi venir toucher
chaque partie du corps, pour les localiser, les sentir et lcher comme une offrande. Ainsi sachant ce qui est tenu,
il est ensuite beaucoup plus facile de lcher. Cest pourquoi le corps, une fois intimement prouv, peut alors tre
effac . Il disparat dans le Vide avec le sens du moi . Il ne reste que la saveur paisible et silencieuse du
sommeil conscient.

Cette rotation de conscience peut galement dsigner un plerinage sur les lieux o taient tombs les
morceaux de la desse et sur lesquels ont t rigs des temples. 64
Jai moi-mme retrouv cette saveur de lunit perdue en parcourant lInde de lieux saints en lieux saints,
comme mon corps de membre en membre. Un vieux proverbe tir du
Skanda Purana mavait mis sur la voie de quatre hauts lieux pour tenter de rassembler un savoir que je pensais
alors perdu : Voir Chidambaram, natre Tiruvarur, mourir Bnars ou se souvenir dArunchala, cest la
Dlivrance. Si lancien verset mavait mis
sur une piste, yoga-nidr ma mis en prsence dun lien, et du fait que dans labsolu, il ny a que le lien, lespace
sacr dans lequel toutes les sparations se rsorbent. Les centres dnergie, sous la forme de points dans le
corps ou de villes sacrs, viennent la conscience. Tout m apparait, JE demeure immobile. Dabord voir tout
ce qui nest pas le lien ; puis mourir , seffacer, laisser la place au lien ; natre la conscience et sen
souvenir , l habiter , demeurer le libre spectateur du temps qui passe.
Le dcompte

Pour observer le processus mental et senfoncer dans lespace dans lequel il se joue, il est ici possible de
sabandonner un compte rebours ventuel, en partant de la 108e, de la 54e ou de la 27e respiration. Jinspire,
jexpire, 108, jinspire, jexpire, 107, etc., jusqu 0, le centre de soi-mme. A chaque expiration, le compte se
dissout dans le silence. Je reste spectateur du compte rebours. Je le laisse se faire, se dfaire, tout seul, sans
intervenir. Je me laisse porter vers linconnu. Je me contente de compter les moutons en sens inverse, de partir
du multiple pour aller vers lunit. Cest un moment propice pour lendormissement, pour aller et venir, sans
tomber dans linconscience totale. Mais cest aussi une phase o je risque de mendormir compltement en
tombant dans linconscience totale. Alors, attention

Par ailleurs, le dcompte peut aussi tre loccasion de purifier lespace mental, en lui associant la respiration
alterne, sans boucher les narines avec les doigts : jinspire gauche, jexpire droite, jinspire droite, jexpire
gauche, jinspire gauche, etc. Je prends simplement conscience du souffle qui passe dans un ct, puis dans
lautre, de faon trs tactile .

Le zro cr la suspension des fluctuations mentales et louverture, propice

lmerveillement, la joie et lexploration.
Le travail thmatique

Les premires phases de la sance sont censes crer une grande disponibilit pour un travail plus approfondi
entre veille et sommeil. En jonglant avec les diffrents corps, gaines, centres, structures et autres phnomnes, il
est ensuite possible de composer une infinit dapproches pour favoriser lexploration du labyrinthe intrieur, et
peut-tre, trouver une issue la souffrance et lignorance. Cette partie centrale fait appel tous les membres du
yoga, notamment la concentration, la mditation et la contemplation profonde. Quelque soit le thme abord
et lintention de dpart, tout doit finir par se dissoudre dans la paix profonde du silence.

Les grandes sances de yoga-nidr portent essentiellement sur les grandes questions de lexistence. Certaines
visent observer, sous diffrents angles, les diffrentes structures en dtail, avec leurs processus, leurs liens et
leurs passages : le corps physique et ses tissus (peau, muscles, os, organes), le systme sensoriel et son rapport
linconscient, le corps nergtique (centres, supports, souffles, mridiens, etc.), les aspects de la pense
(mental, mmoire, intelligence et sens du moi), ses modes dapparition et de disparition, etc. Si yoga-nidr invite
presque systmatiquement observer attentivement la sensation, la vibration, la lumire et le son, certaines
sances peuvent insister plus avant sur un de ces aspects en particulier, en introduisant galement des souffles
et des mantra. Parmi les thmes importants, yoga-nidr ne manque pas dinterroger notre rapport lanimalit, au
temps, au devenir, aux dsirs, aux lments, la jouissance, lextase, lamour, au moi , au divin et bien
entendu, au rve, au sommeil et la mort.

De manire gnrale, comme pour lexcution des postures, le droulement progresse toujours dans lordre
montant des centres dnergie. Une fois le dcompte effectu, cela permet de donner un axe et une direction
la sance. De plus, daprs les enseignements traditionnels, cet ordre concide avec la rsorption des sens et la
dissolution des lments dans le processus du sommeil et de la mort. Cest pourquoi ce reprage gnral, qui
dcoupe le processus, constitue une excellente prparation. En voici les grandes lignes, dans lesquelles de
nombreuses variations peuvent tre apportes : Je commence par prendre conscience du centre dnergie de la
base, au niveau du coccyx, en associant le souffle et la pense ( Ham Sa, je suis ) la sensation de vibration
Cela me permet de renforcer la concentration et la sensibilit, tout en ouvrant un espace. Je peux aussi
ventuellement percevoir les particularits physiques et nergtiques (tissus, roues, formes, couleurs, etc.) avec
plus ou moins de dtails. Limportant reste toujours le ressenti, la sensation. Je profite de chaque souffle pour
laisser apparatre et ressentir les liens intimes quentretient le centre dnergie avec les autres structures : lanus,
le sens de lodorat et les impressions quil a laisses, les tissus du corps physique, son inertie, sa stabilit, son
tat solide, son rapport llment terre et au sentiment de tranquillit. A linstar de Nryana ou de Shiva, je
demeure tmoin des phnomnes qui apparaissent et disparaissent, des tats qui changent, sans commentaire ni
jugement, sans me laisser
prendre par lnergie de leurs mouvements. Le souffle continue de sallonger. Je reste disponible au parfum de la
prsence. Je me laisse ensuite glisser dans le centre dnergie du pubis, au niveau de la rgion sacre. Au
rythme de chaque souffle, je prends conscience des relations avec le sexe, le sens du got, llment eau, la
circulation du sang et de lnergie, les courants de vibrations dans tout le corps, au-del des frontires de la peau.
Je laisse sveiller un sentiment de fluidit et de joie. Une saveur nouvelle. Lattention continue son ascension
dans le centre dnergie du ventre, au niveau de la colonne lombaire. Jexplore les liens quil entretient avec le
plexus solaire, llment feu, la vue, les formes, les yeux, la chaleur, la lumire, la vibration, les motions, le
mental et le rve. A chaque souffle, je mabandonne un profond sentiment dirradiation. Du nombril de Nryana
sort un lotus sur lequel le dieu Brahm est assis, crant les penses et les mondes qui slvent et retombent. Le
Beau est la saveur du vrai. Souffle aprs souffle, le feu consume les dsirs, les peurs et le sens du moi. Le
passage nest pas loin. Lattention remonte alors dans le centre du cur, au niveau de la colonne dorsale : la
peau, les mains, llment air, le toucher, le sommeil et moi , au bord du Vide. Souffle aprs souffle, je
disparais dans un sentiment dexpansion, une sensation dnergie impersonnelle, libre comme lair, qui se rpand e
embrasse lunivers tout entier, au-del des limites de la peau et du mental. Cest la saveur de la batitude et de
lamour. Lenfant dort mais la Mre veille . Lattention passe ensuite dans le centre de la gorge, du ct de la
colonne cervicale : les oreilles, les cordes vocales, le sens de loue, llment espace et le son, par lequel se fait
le dernier contact avec le mourant et le monde des phnomnes. Le sentiment dexpansion finit par laisser la
place limmobilit totale. Lexpansion elle-mme, comme le souffle, apparat dans le vide. Cest la saveur du
silence. Lattention passe ensuite dans le centre du front, entre les sourcils, au milieu de la tte. Lespace
physique lui-mme, comme le jeu de lensemble des centres et des lments, apparat dans cet espace mental
fait dnergie consciente. Cest la saveur de la conscience et de la joie pure.

Enfin, cet espace mental lui-mme apparat dans lespace de la conscience. Lnergie finit sa course dans le
centre aux mille ptales , dans le vide au-dessus de la tte qui ne fait quun avec le vide du cur. Cest lunion
de la clart et de la vacuit. Cest la saveur de ltre, de lIncr, de l unit retrouve .

JE SUIS le Brahman absolu, la pure Conscience sans qualit, le Tmoin dnu de toute imperfection,
demeurant immobile comme lespace dans tous les tres. 65

Les nuages des sensations, des motions et des penses, comme les tats de veille, de rve et de sommeil,
apparaissent et disparaissent dans le ciel, mais le ciel de la conscience demeure parfaitement immobile, inaffect
et immuable. Il contient tout, il pntre tout, il est tout. Ramana Maharshi disait que lunivers entier est dans le
corps et le corps tout entier est dans le Cur. Donc lunivers est contenu dans le Cur. () Cur est ton Nom
Seigneur ! Comme le dit si bien Swami Daynanda, Il ny a pas un seul Dieu. Il ny a que Dieu . A ce stade,
aucune pratique nest possible. Il nest plus question deffort, de concentration, de faire et dintention. Il ny a plus
personne. Seule brille la Conscience.
Les visualisations sensitives

Une sance type de yoga-nidr peut aussi inclure certaines visualisations qui peuvent tre galement
travailles indpendamment. Certaines coles utilisent systmatiquement lvocation d images dans leur
conduite de sances, en les dveloppant mme en scnarios et en histoires. Si une telle pratique peut nous
permettre daccder des couches profondes de linconscient individuel et collectif, comme la sphre
savoureuse de lintuition, il nen demeure pas moins quelle peut aussi, plutt que de la suspendre, trop stimuler la
pense ordinaire associative, et donc nous empcher de sveiller la ralit en amont de cette structure
mcanique. A chacun de pratiquer avec soin, sincrit et vigilance, et de voir ce qui fonctionne le mieux pour
soi. Elles peuvent aussi tre un bon support pour le yoga du rve.

Les images voques dans ce type de squence, souvent symboliques et archtypales, peuvent tre des
postures de yoga, des reprsentations divines, des arbres, des fleurs, des animaux, des oiseaux, des montagnes,
des ocans et tout ce qui voque la nature, le jour, la nuit et les saisons. Elles peuvent tre slectionnes
logiquement en rfrence aux cinq lments (terre, eau, feu, air et espace), ou dautres thmes comme lamour,
le vide, le sommeil et la mort.

Les textes classiques du yoga, du vedanta et du tantra regorgent de ce type dimages capables dveiller une fine
qualit de sentiment et dintuition, et dinspirer yoga-nidr. Par exemple, la Shiva Samhita voque des images qui
renvoient symboliquement au corps humain compos des cinq lments : le Mont Mru entour par sept les,
sept fleuves, des mers, des montagnes, le bton, des champs et des propritaires des champs, le lac, un feu, un
ciel, un sommet de montagne enneig, une grotte, un temple, un prcipice, le soleil, la lune, le corps comme lieu
doffrande, un aigle, un flin, un serpent, un lphant, un daim, un crocodile, une baleine, etc. 66 Ainsi, en laissant
spontanment apparatre ces images en soi ou ct de soi, dans lespace, sans mots, sans commentaires, sans
associer un savoir ou une pense, je peux intuitivement en ressentir la rsonance, la vibration, dans certains lieux
prcis du corps comme la colonne vertbrale, les centres dnergie et les principaux mridiens. Lessentiel ici est
de reconnatre un autre mode de perception et de connaissance des choses que dhabitude, sans passer par la
pense discursive, en restant dans un ressenti subtil. Cest pourquoi, dans le cadre dune squence comportant
un nombre consquent dvocations, il importe de les laisser dfiler 67 assez rapidement pour ne pas que le
mental ne prenne le dessus et commente. Ainsi, avec un peu dentranement, il est possible de laisser dfiler une
srie complte sur une seule expiration, lente, profonde ou plus en phase avec le rythme du dormeur, en
recommenant plusieurs fois si besoin. En dehors dune sance type, lexercice peut tre fait plusieurs fois par
jour (ou par nuit), assis, debout, couch, en marchant, les yeux ferms ou ouverts. Le plus important, finalement,
reste encore le fait que limage puisse me rappeler lespace tranquille et
conscient dans lequel elle apparat. Il ne sagit pas ici de spculer sur les phnomnes et de savoir, mais de
plonger dans le Cur et dtre, simplement.
Se fondre dans le Cur

Lorsque les pratiques du yoga parviennent stopper les fluctuations du mental , elles deviennent
instantanment impossibles et inutiles. Inutile parce il ny a rien faire, et impossible parce quil ny a plus
personne pour le faire. Lego, le sens du moi, sest effac avec les penses. Il ne demeure alors que la saveur du
silence et du vide, la joie indicible dune vision originelle, impersonnelle et intensment vivante. Dans le cadre
dune sance formelle, ce moment de mditation pure, sans prhension, se traduira par un long silence. Cest
une ouverture directe sur lintuition, la batitude et le bienheureux tmoin de ces piphanies, sur le jaillissement
de la flicit du Soi et la prise de conscience permanente du JE (Kshemarja) :

Dans la caverne profonde du cur, la seule ralit qui est lAbsolu, brille devant nous sous la forme du
Soi, vibrant comme conscience du Soi, cest dire JE-JE . Vous devriez entrer dans le Cur en
poursuivant la pense JE , ou en plongeant en lui. 68

La vacuit est la Conscience qui, rflchissant sur elle-mme, se peroit comme distincte de toute
lobjectivit en se disant : je ne suis pas cela (neti neti) . Tel est ltat le plus lev auquel accdent les
yogi. 69
Souhait ( Samkalpa) & Achvement ( sampti)

Dans le cadre dune sance formelle, ce moment est propice pour entendre de nouveau trois fois le souhait
effectu en dbut de sance. De cette flicit sans forme merge le verbe, la volont, le son, la lumire, la
vibration qui vont ensuite sincarner dans la chair et lapparence du monde. Ds que le souhait sest effac dans
le vide vibrant, je reprends alors progressivement conscience des diffrentes structures jusquau corps physique,
partie par partie, de la tte aux pieds. Je reste alors spectateur immobile du corps en train de se remettre en
mouvement. 70 Je prends le temps de savourer en demeurant dans cette prsence lumineuse moi-mme, qui
par la conjugaison de la pratique et de la grce, slargit peu peu aux autres heures du jour et de la nuit, avec le
sentiment profond dtre heureux, tranquille et libre . Jinspire la conscience dtre et jexpire la joie dtre. JE
SUIS.

Cette manire de sortir dune sance sapplique galement au rveil du matin et lapparatre du sens du moi.
Une pratique complte peut consister prparer et observer lendormissement avec les diffrentes phases dune
sance classique, jusqu sendormir dans le cur . Ainsi, chaque rveil, sil y a, devient loccasion de
simplement observer le passage ou relancer la sance dj entreprise. Sinon de demeurer spectateur des tats
en train de passer jusquau rveil o aprs un souhait et un moment de prise de conscience, le corps se remet
en mouvement pour sortir du lit et vaquer ses occupations.
Lart de vivre en pleine conscience

Yoga-nidr ne se limite ni des pratiques formelles ni lobservation du sommeil. Cest une approche intgrale
de tous les tats de conscience. Yoga-nidr propose une certaine mthodologie qui varie selon les coles, mais
cela reste avant tout une attitude, une faon dtre et un art de vivre au quotidien, qui na rien voir avec le
paratre, la morale ou la nature des activits. Il ne se substitue rien mais sajoute tout, dans la conjugaison de
la pleine conscience et de la paix profonde. Ce lien sacr peut tre tabli en reconnaissant le sommeil dans le
silence de ltat de veille. Il nous suffit dinvoquer ce silence et dy largir notre conscience en la rpandant dans
le cur yogique de la Mre ; ainsi, mme le sommeil peut tre transform. 71

Ds les premiers instants du rveil, je peux profiter de cet entre-deux pour directement entrer en mditation,
de manire formelle ou non. Ouvert, sans intention, je laisse ce silence accueillir les phnomnes, les premires
actions, les vnements, les obligations sociales, professionnelles ou familiales. Il ne sagit pas ici de changer ses
conditions ordinaires dexistence mais de sobserver, prcisment, dans ces conditions, en train dagir
normalement. La mditation pure ntant pas une action, elle sajoute sans problme mes activits
quotidiennes. Mais cela tant dit, il est recommand de prendre le temps de sasseoir en silence au moins deux
fois par jour. Car ce silence a besoin dtre reconnu, cultiv, pntr.

Pour me prparer apprhender consciemment les activits de la journe, je peux donc prendre le temps de
massoir un certain temps prdfini. Tous les membres du yoga sont mis en uvre. Dans une assise confortable, u
main dans lautre, je commence par me dtendre en relaxant le corps de la tte aux pieds, partie par partie. A
chaque souffle, je laisse les tensions se dfaire. Je ramne ensuite lattention sur la respiration naturelle, sans
chercher la changer. Je me contente dobserver lair qui entre et qui sort avec chaque petit moment de pause.
Souffle aprs souffle, je laisse les sens et lattention se retirer vers lintrieur en prenant conscience du son ( hamsa
et du silence. Je reste concentr sur le souffle en laissant lagitation venir mourir dans le silence. Une fois tablie
la tranquillit du corps et de lesprit, je commence par observer les sensations de la tte aux pieds puis des pieds
la tte, en partant de la fontanelle et en dplaant lattention partie par partie. Je veille rester attentif et
quanime devant chaque sensation, motion ou pense qui apparat, afin de ne pas ragir par du dsir ou de
laversion. Qui suis-je ? Qui observe ? Peu peu, la perception du phnomne renforce la conscience de
lespace tranquille et silencieux dans lequel il apparat. En demeurant dans la pure observation, la pense finit par
se suspendre, et la conscience finit par se replier sur elle-mme pour sveiller sa vritable nature : JE SUIS. La
mditation devient alors une contemplation sans objet, sans savoir, sans connaissance, sans souvenir, sans
technique ni intention. Il ny a ici plus personne pour penser savoir, faire ou mditer. Il ne demeure alors que la
conscience et la joie dtre, un sentiment de paix impersonnel et damour illimit. Lorsque le gong signale
la fin de ce moment dassise, je peux prendre quelques minutes pour laisser irradier la paix et les vibrations
subtiles lunivers tout entier, comme un souhait et un partage, avec sincrit et bienveillance : Puisse tous les
tres tre en paix et heureux . AUM. Par la suite, dans le cours des activits ordinaires, si je suis repris par le
flux des phnomnes, la prise de conscience du moindre signe dagitation, de tension et de ngativit devrait
minviter revenir cette prsence et cette observation tranquille, ici et maintenant :

Si tu te spares de lidentification au corps et que tu demeures en reposant dans la Conscience,

maintenant mme, tu seras heureux, paisible et libre de toutes les chanes. 72
Llectricit ne meurt pas quand lampoule est grille

Lune des mthodes les plus directes et instantanes pour parvenir la dlivrance en cette vie a t
ainsi propose par Ashtavakra. Il faut dabord avoir cette ferme conviction que je ne suis pas la structure
corps-esprit. Comprenez bien que vous tes tout autant spar du corps que llectricit lest de lampoule.
Par consquent, les limitations du corps (mort, vieillesse, maladie, souffrances etc.) ne sappliquent pas
au Soi. Lnergie lectrique dans une ampoule ne peut jamais tre dtruite. Prenez donc lhabitude de vous
asseoir quelques heures chaque jour, compltement relax, sans prendre ncessairement une posture
spciale, dans le jardin ou un endroit tranquille, lcart de toutes distractions (y compris le tlphone
portable). Soyez conscient de rien dautre que le simple sentiment dexistence et dtre vivant, cest--dire,
JE SUIS . Soyez heureux dans ce sentiment. Ne pensez pas au corps et najoutez pas de qualifications au
sentiment d tret , telles que, je suis une femme , je suis g de 30 ans , je suis un Indien ,
je suis un ingnieur , jai mal la tte , etc. Simplement SOYEZ . Si vos yeux sont ouverts, ne
regardez pas les choses prcisment ou en distinguant les objets. Ne faites pas de distinction entre les
diffrents bruits. Demeurez dans la totalit dune perception indiffrencie dpourvue desprit critique, de
jugements et de distinctions. Ne pensez pas je suis . Demeurez seulement dans la conscience,
cest--dire dans le sentiment de votre existence, comme un enfant nouveau-n qui na pas de vocabulaire
pour penser mais qui se rjouit de son existence vibrante. Si lon peut demeurer en permanence dans cet
tat (qui peut tre atteint par la pratique), ici et maintenant, on peut parvenir la dlivrance en cette vie .
73
Les champs dapplication du yoga-nidr

La conscience dtre et la joie dtre sont les premiers parents. Elles sont aussi les
ultimes transcendances. Shr Aurobindo

A la diffrence de certaines mthodes modernes, la finalit de yoga-nidr na rien de matrialiste. Ce nest ni du

dveloppement personnel , ni un loisir , ni une technique de bien-tre ou de coaching , gnralement
base sur le renforcement dune confiance en soi lie au sens de lego. Mme la sant, en soi, nest pas un
objectif, bien que celle-ci apparaisse clairement comme un effet secondaire positif de la pratique. Le dessein
de yoga-nidr est avant tout spirituel, li la connaissance du soi, la libration de la souffrance et la
ralisation de sa vritable nature. Cela tant dit, la reconnaissance des diffrentes structures de ltre et le
lcher-prise quelle implique insufflent une influence positive dans la dimension psychocorporelle, favorisant ainsi
la sant et la disponibilit du corps et de lesprit. En cela, la connaissance de soi est par nature profondment
thrapeutique. Et en renforant la facult de discernement, de bienveillance et douverture, elle est aussi
profondment sociale, humaniste et crative.

En mapprenant vivre dans linstant prsent, yoga-nidr permet de porter un nouveau regard sur les dimensions
du mental et du temps. Lobservation donne voir les nergies qui se trament derrire lapparence des
phnomnes qui composent ma destine, et ainsi, de peut-tre mieux comprendre les vnements qui m arrivent
et les situations qui se rptent au fil des jours. Cette observation attentive permet de se rconcilier avec son
pass, quel quil soit, et daccueillir sereinement le futur, quoiquil arrive. Car si le stress, lanxit et la peur sont
souvent la source de nombreuses maladies, la peur de la mort est bel et bien la source de toutes les peurs. Et
en participant dissiper cette peur lorigine des autres, yoga-nidr participe aussi prserver la sant et le
bien-tre gnral. En prservant du stress, de lanxit, de la dpression et de la peur, la relaxation profonde
permet de limiter la dgradation du systme immunitaire et lapparition de pathologies psychosomatiques. Et en
inondant le corps du sentiment de bonheur qui merge de la conscience dtre, la pratique renforce la sant au
cur mme de toutes les cellules. Cette action positive et ce schma corporel comme ralit vcue sont
ainsi devenus deux des grands principes de la Sophrologie. Cette mthode , labore par le
neuropsychiatre Alfonso Caycedo dans les annes 60, sinspire notamment des philosophies indiennes et de la
phnomnologie. Outre linfluence du yoga intgral de Shri Aurobindo, la Sophrologie, en pratique, sinspire
beaucoup de yoga-nidr, non seulement dans son droulement technique, mais aussi dans sa faon de guider
une sance par la voix, et de chercher cet tat de conscience entre veille et sommeil . Avec ses nombreux
champs dapplications socio-prophylactiques, cette mthode moderne, en se basant sur la conscience du corps et
lattitude phnomnologique, mapparat comme une extension thrapeutique de yoga-nidr. La relaxation,

le lcher-prise, la prise de
conscience, ont la facult de gnrer des nergies importantes pour la sant du corps et de lesprit, pour le
sentiment de bien-tre et de vitalit, pour la concentration, la crativit et la qualit du sommeil.

Une sance axe sur la thrapeutique suit le mme droulement quune sance classique, mais avec une
intentionnalit diffrente. Voici un exemple. Tout en synchronisant le souffle chaque tape, la phase
prparatoire va insister sur la relaxation, le relchement des tensions physiques et mentales, la prise de
conscience du corps, de la chaleur et de lnergie vitale. Le souhait occupe ici une place importante dans la
mesure o il envoie une suggestion positive et incarne au subconscient, et quil peut facilement sadapter
tout type de pathologies. Selon le temps disposition et lexprience, la rotation de conscience

sur le corps physique, dans lesprit dun checking , peut tre beaucoup plus dtaille sur la peau, les muscles,
les os et les diffrents organes vitaux. Je laisse lattention, la vie, dans la pleine conscience du souffle, toucher
chaque point pour les vivifier . Je prends le temps de ressentir le plexus, le cerveau et la moelle pinire
quand jinspire, je laisse le bonheur vital inonder les cellules quand jexpire. Je prends conscience de la vitalit, de
la vigueur, de la joie dtre, des centres et des courants dnergie positive qui circulent dans le corps. Je laisse
squilibrer les souffles et les horloges internes, je prends conscience du cur, de lnergie qui le fait battre. Avec
ce ressenti, je peux tenter, par exemple, de

soulager une douleur dans le corps en la noyant dans un espace de sensation plus vaste, ou en lexpulsant
avec le souffle. Je peux aussi stimuler ou apaiser un tissu en mobilisant une nergie chaude ou frache
dans lun des centres dnergie (ou ailleurs), linspiration, et la laisser se diffuser dans le point du corps cibl
lexpiration. En renouvelant attentivement lexprience plusieurs fois, un soulagement finit gnralement par
simposer. Lexercice du compte rebours peut aider senfoncer dans la tranquillit et la sensibilit, en librant
lintuition, en laissant peut-tre, au bout du compte, apparatre une situation une vision sensorielle dans
laquelle la problmatique est rgle, sinon accepte, dans la joie et la srnit. Puis, au-del des images et du
mental, dans la caverne du cur , demeure toujours cette paix inaffectable, ce silence profond, dans lequel les
cellules se rgnrent et le corps se repose. Pour terminer une sance formelle, il suffit ensuite de rpter son
souhait dans lespace mental, puis de laisser la force du yoga , lnergie de lattention, lincarner dans la
reprise de conscience du corps. Je prends ensuite le temps de savourer, de me sentir baign de joie et de
gratitude.

Dans labsolu, yoga-nidr ne cherche pas changer le cours des choses mais aide voir et accepter la ralit
telle quelle est, en lpousant chaque instant. Si a marche cest bien, si a ne marche pas, cest bien . Cela
nempche pas de tenter quelque chose, au contraire. Mais cette tentative doit tre mene sans sattacher
laction et ses fruits. De la mme faon, lacceptation vritable ne peut jamais venir de la pense dualiste. La
pense se rsigne mais naccepte pas, il y aura toujours un oui mais , avec de la souffrance. Or, lacceptation
est un oui sans mais ; accepter, cest accueillir la situation dans la quitude sans dsirer que celle-ci soit
autrement que ce quelle est. En observant la part de soi qui naccepte pas, en lui laissant la place, la possibilit
nous est alors donne de sveiller lespace bienheureux de lacceptation, en amont de la pense. Et de
reconnatre que si moi je naccepte pas, le vide silencieux que je suis, lui, accueille
tout, non seulement sans distinction, mais aussi avec amour. Tout devient alors plus simple. Ici et maintenant,
lobservation, en elle-mme, se rvle tre la gurison suprme. A cause de douleur comme le mal de tte,
on dit jai mal , en parlant de soi-mme. Mais le tmoin est diffrent de celui qui est peru en train de souffrir.
Le tmoin nest pas celui qui souffre. 74 Mme physiquement malade, celui qui reconnat cela est heureux, et
dj guri de tout.
Ultime crispation

Il faut savoir veiller tout le jour pour pouvoir bien dormir crivait Nietzche dans Ainsi parlait Zarathoustra. Dans
le contexte de yoga-nidr, cette affirmation prend une paisseur nouvelle qui apparat comme un enseignement
dune grande pertinence. Et nous dajouter quil faut galement savoir dormir toute la nuit pour pouvoir bien veiller

Entre veille, vie, sommeil et mort, yoga-nidr propose donc un cheminement de dtente, de connaissance
intrieure, dvacuation, de rgnration et douvertures sur des espaces libres de souffrance. En investissant
linconscient, la source des conditionnements, yoga- nidr permet de porter un nouveau regard, plus apais, sur
le monde, sur les autres et sur soi-mme. Avec lentranement rgulier, quotidien, les pratiques se mettent en
place toutes seules, mme la nuit. Cest clair et lumineux. Une saveur qui change la vie, notre faon de nous
connatre et dtre. La philosophie est essentiellement pratique. Le savoir et ltre sont runis dans une danse
harmonieuse, bienheureuse et nourricire. La carte nest pas le territoire mais permet de commencer avancer
sur la voie, de se trouver, de se perdre, de se laisser saisir par ce qui ni ne se trouve, ni ne se perd .

Je peux faire de la relaxation sans pratiquer yoga-nidr mais je ne peux pas pratiquer yoga- nidr sans tre
relax, de la mme manire quen mditation assise. Dans ltat de veille, la relaxation travaille essentiellement
au niveau du corps physique et de tous ses tissus. Non dtendu, ptri de tensions, il est impossible dtre
conscient des structures profondes, de lnergie qui circule, que ce soit le jour ou la nuit. Or, dans la pratique du
sommeil conscient , plus la relaxation est profonde et plus la disponibilit est grande. Si elle nest quune phase
prparatoire, elle nen demeure pas moins essentielle. Car la perception des tensions permet de lcher prise et
de sveiller un espace de conscience dj paisible et sans tension. Les diffrents processus sont observs
tranquillement. Les entre-deux traqus ; linvestigation, ouverte : Qui suis-je ? Les sensations apparaissent
et disparaissent en moi, je ne suis donc pas ce corps tendu, relax, en bonne sant ou malade. Les motions
apparaissent et disparaissent en moi, je ne suis donc pas ces motions changeantes. Les penses apparaissent
et disparaissent en moi, je ne suis donc pas ces penses. A qui apparaissent ces penses ? La seule rponse
possible serait JE SUIS , mais si la rponse mapparait, cest quen ralit je suis dj antrieur elle. A la
lumire de cette prsence-tmoin, l ego, la pense je , apparait alors soudainement comme une simple tension
lesprit, une cristallisation de penses qui nappartiennent personne, un nud sans relle consistance, une crispa
qui une fois relche nexiste dj plus, comme au coeur du sommeil profond, de mditation ou du sommeil
conscient . Mais il convient de rester trs vigilant, car les tats changent et les tensions reviennent vite sans tre
forcment repres.

Avec la pratique, yoga-nidr, en tant que ralit et non plus en tant que moyen, se rvle tre larrire-plan
toujours tranquille de toutes mes activits et de toutes mes expriences. Conscient , pas conscient , tre
ou non-tre , tendu ou dtendu ,
 endormi ou veill , toutes ces dualits finissent par se rsorber dans ce qui nest ni ceci ni cela . Aucun
yoga, en tant que technique ou pratique , ne peut me permettre de raliser le Soi car la ralisation du Soi
nest pas une action. Mais en revanche, la pratique du yoga peut me rendre disponible une telle dcouverte en
me familiarisant avec le non-Soi et en mveillant ainsi une autre qualit dcoute. Par lengagement total, par
leffort conscient et soutenu quil ncessite contre la manifestation mcanique de ma personne, il produit la friction
par laquelle le non-effort simpose de lui-mme, comme une vidence la fois vide et claire, vibrante et
lumineuse. Lorsque tout concept est rsorb, le yogi sefface alors dans la transparence bienheureuse de sa
vritable nature qui est la mme Conscience en chacun de nous, lUnique Force sous-jacente chacune de nos
multiples singularits, la Vie luvre dans chacune de nos cellules. Comme dans toutes les voies
traditionnelles, yoga-nidr nous invite reconnatre par la simple observation que non seulement nous ne
sommes pas l ampoule mais l lectricit , que llectricit est la mme dans chaque ampoule, et surtout
que llectricit ne meurt pas quand lampoule est grille .

Mais lampoule a trop facilement tendance penser ds que la lumire se rallume que le courant vient delle
et que cest elle qui produit la lumire. La vigilance reste toujours de mise, au risque de tomber dans lcueil du
moi qui une fois rapparu, rattrape et sattribue tout. Ramana Maharshi nous invite bien distinguer
lapaisement temporaire de la pense , produit par la concentration, de sa suspension permanente , la
libration de la vie et de la mort , qui dpend plus de la conjugaison de linvestigation intrieure et de la grce.
Car il est facile de constater que ds que la concentration cesse, mme aprs mille ans , les penses
reviennent la charge avec une intensit parfois dcuple. Cest pourquoi celui qui pratique doit donc tre
toujours sur le qui-vive et bien examiner lintrieur, qui a cette exprience, et qui ressent son caractre agrable
. 75 Si je ressens la paix, le silence et le vide, cest que je suis encore au-del de cette sensation ou de ce
sentiment. Attention donc aux illusions et aux faux sentiments de libration . On ne doit pas se laisser
surprendre par de telles priodes de silence de la pense. Au contraire, ce moment-l, il faut reprendre
conscience et, intrieurement, rechercher avec beaucoup dattention qui est-ce qui prouve ce silence. Car
nayant ni dbut ni fin, le silence du Soi ne change pas. Il ny a que la pense qui apparaisse et disparaisse.
Dcouvrez do surgit ce faux je et il va disparaitre. Vous serez alors simplement ce que vous tes,
cest--dire ltre absolu. Il ne suffit donc pas d arrter les penses pour tre libre ; il faut surtout
reconnatre leur source.

Ultimement, yoga-nidr nest donc plus une technique pratiquer, une mthode apprendre, une facult
dvelopper, une intention, une exprience, un tat ou un but accomplir. Yoga-nidr est simplement la
reconnaissance de ce que jai toujours t, avant mme de savoir que je suis . Je peux alors chanter et
clbrer la Gloire de ltre avec Shankarchrya :

Il ny a pour moi ni veille, ni rve ni sommeil profond. Je ne suis ni le monde de la veille, ni le monde du
rve, ni le monde du sommeil profond. Vu la nature phmre de
ces trois tats, je suis le quatrime.
 Cest pourquoi je suis lUn qui demeure. Je suis Shiva, lAbsolu.

Je ne connais ni la mort ni le doute ni la sparation. Je nai eu ni pre ni mre ni naissance. Je nai ni

parents ni ami, ni matre ni lve. Fait de Conscience et de Flicit,
JE SUIS SHIVA, JE SUIS SHIVA 76 Shankarchrya

Le vendredi 29 aot 2014 pour Ganesh Chaturti, la grande fte de Ganesha. Ganapati bappa
morya ! Mangal moorti morya !
Pre Ganapati, reviens-nous ! Toi qui portes chance, reviens-nous !

[40] Bhagavad-Gita, II, 69.

[41] Je suis, op. cit.

[42] Shri Anirvan, Antara Yoga, Imago, 2009.

[43] Antara Yoga, op. cit.

[44] Pour une description prcise, rigoureuse et pertinente des postures et des souffles, je conseille vivement louvrage de Christian Tikhomiroff, Le
Banquet de Shiva, Dervy, 2013.

[45] Antara-Yoga, op. cit. Allong sur le sol, comme un cadavre, cela est appel Shavsana. Il enlve la fatigue et apaise lesprit. Hatha-yogha-pradpik
34.

[46] Antara-Yoga, op. cit.

[47] Antara-Yoga, op. cit.

[48] Rig-Veda, Cosmogonie, X, 129, traduction dAlain Porte.

[49] Vijnana Bhairava Tantra 75.

[50] Shri Anirvan, La vie dans la vie, Albin Michel, 1984.

[51] Antara Yoga, op. cit.

[52] Pre Fray Francisco de Osuna, Abecedario espiritual, III. Cit par Henri Tracol dans Pourquoi dors-tu Seigneur ?,
Pragma, 1983.

[53] Antara Yoga, op. cit.

[54] Shri Anirvan, La vie dans la vie, Albin Michel, 1984.

[55] Antara Yoga, op. cit.

[56] Aprs chaque rveil, je peux raliser une rotation de conscience (dcrite dans la deuxime partie de ce livre), et sortir du lit avec la sensation du
corps tout entier, avant de poursuivre mes activits, en prsence.

[57] Vijnana Bhairava Tantra 55.

[58] Brihad-ranyaka-up., IV, III, 7 ; Chndogya-up., VIII, I, 1 ; Taittirya-up. II, 1.

[59] Swami Satyananda, Yoga Nidra, Bihar School of Yoga, 1980.

[60] Bhavana Upanishad 8.

[61] Bhagavad-Gita, VI, 24-25.

[62] Andr Rhiel, Le Sommeil et le Regard de Shiva , retranscription dun enseignement oral, 15 aot 2006.

[63] La prise de conscience du pouce de la main droite, compare dautres lieux du corps, par son action immdiate sur le cerveau, permettrait plus
rapidement de changer dtat de conscience. Voir Satyananda, op. cit.

[64] Andr Rhiel, op. cit. Plusieurs textes anciens, linstar des Purana (Shiva, Devi, Brahmanda, Kalika, Mahapitha, etc.), du Pithanirnaya Tantra ou du Sha
Pitha Stotram de Shankara, mentionnent 18, 52, 64 ou 108 lieux de force ( shakti pitha). Si les lieux et la base de lhistoire varient selon les sources, le
sens profond demeure toujours le mme.

[65] Shr Shankarcharya, Upadesha Shasr 11-6.

[66] Shiva Samhita, II, 1-5, et suivantes.

[67] Ou de les noncer, si vous guidez une sance.

[68] Ramana Maharshi, op. cit.

[69] Tantrloka VI, 10.

[70] Quest-ce qui ne change pas et demeure immobile quand le corps et la pense se remettent bouger et changent dtat ?

[71] Antara Yoga, op. cit.

[72] Ashtvakra-Gta I-4.

[73] Extrait de Jvanmukti, un ouvrage de Swami Shantnanda Puri, traduit de langlais par lauteur du prsent ouvrage.

[74] Shankarchrya, Upadesha Sahasri, 16-8.

[75] Ramana Maharshi, Sois ce que tu es, Sri Ramanasramam, Tiruvannamalai, 2011.

[76] Shankarchrya, Dashashlok, 8 & tma Shatkam, 5 ( Dix et Six strophes sur le Soi ).
 Annexes

4 SANCES GUIDES (ET PLUS ENCORE !)

Pour vivre ces sances sans la prsence dun enseignant, vous pouvez dabord vous enregistrer, en parlant trs
lentement dune voix calme, pour ensuite vivre la sance de manire guide. Les points de suspension
correspondent des temps de silence plus ou moins longs selon lintention. Lart de la guidance consiste
notamment doser ces pauses de faon veiller les prises de conscience. Avec lexprience, le silence
qui nest pas absence mais prsence prend de plus en plus de place dans le cadre des pratiques. Vous noterez
que lemploi du souhait ( samkalpa) nest ni ncessaire ni systmatique. Concernant la posture, il est possible
de ladapter pour plus de confort, avec un coussin, une couverture et un foulard sur les yeux
Sance n1 : Les toiles bleues ( nlatr yoga-nidr)

Lors dun sjour dtude Rishikesh, jai eu limmense chance de rencontrer des yogi
remarquables dans la ligne des sages visionnaires de lInde ancienne et des matres de lHimalaya, dont
Swami Rama et Swami Veda Bharati sont dminents reprsentants. Auprs dun lve direct de ces derniers, jai
pu dcouvrir et tudier une forme de yoga- nidr dont jignorais alors lexistence. Cela ne faisait que me confirmer
limportance et la place de la tradition orale dans le yoga-nidr, de lInde au Tibet, et limpossibilit de rduire
cette pratique ancestrale, dont lorigine se perd dans la nuit des temps, un fondateur, une cole ou une forme
en particulier. Comme un Upanishad, yoga-nidr sapprend littralement et essentiellement en s asseyan t et en s
aux pieds du matre . Lenseignement reu Rishikesh, inscrit dans la tradition vdique et trs ax sur lart du
mourir, reste trs proche, quelques dtails prs, des enseignements tantriques shivates que javais reus dans
le cadre de la tradition des ntha-yogi de Bnars. Cette approche himalayenne vise directement la pleine
conscience des sensations, des motions, des penses, des rves et du sommeil profond, dans le but de
reconnatre le tmoin toujours tranquille de ces diffrents tats et expriences. Dans le cadre dexpriences
scientifiques, Swami Rama avait par exemple montr que le yoga-nidr lui permettait de se stabiliser
consciemment dans les ondes delta qui sont celles que le cerveau met dans le profond sommeil. Swami Rama
pouvait galement exercer une action sur les muscles involontaires de son corps physique, comme son cur,
quil pouvait ralentir jusqu compltement larrter. Mais ce type de performances et dexpriences de laboratoire
na que peu dimportance, si ce nest de satisfaire la curiosit, lincessant besoin de preuves extrieures
quprouve un mental agit et anxieux. En fait, yoga-nidr naccorde que trs peu dimportance au corps
physique, si ce nest au dpart, dans la phase de relaxation, ou alors dans son approche thrapeutique. Le travail
cherche ensuite rapidement passer la pleine conscience du rseau nergtique subtil, qui habite et entoure le
corps grossier. Il ne peut y avoir de yoga-nidr sans une comprhension pousse du systme nergtique et des
processus mentaux, le ressenti et la saveur de ces derniers tant un tremplin vers la conscience suprieure.
Ainsi, de prise de conscience en prise de conscience, sachant ce qui est tenu, le pratiquant peut alors
lcher-prise et laisser les objets et le prtendu sujet de lexprience se dissoudre dans le vide lumineux de la
Conscience, linstar de Nryana allong en ternel yoga-nidr :

Yoga-nidr est lexprience de ltat de conscience qua Dieu quand il ny a pas dunivers. Dieu ne dpend
pas de lunivers, lunivers dpend de Dieu. Le mental ne dpend pas du corps, le corps dpend du mental.
Pour le moment, yoga-nidr doit tre pratiqu en shavasana. Swami Rama dit que shavasana est lune des
postures les plus avances. Les gens pensent quil ne sagit que de sallonger. La posture de Dieu est lune
des postures les plus avances car dans la posture de Dieu, vous
 faites une transition de la posture physique lexercice mental. La posture de Dieu est le lien de jagrat, de
ltat de veille, la maitrise du rve, du sommeil et du yoga- nidr. Les deux niveaux de yoga-nidr : celui
qui est mesurable o les machines de laboratoire montrent que votre cerveau produit des ondes crbrales
delta, cest londe crbrale la plus lente, environ 1 4 hertz par seconde. Cette partie peut tre mesure.
Mais lexprience quen fait le mental ne peut pas tre mesure. Alors je reviens la question de base,
dabord comprendre la conscience au niveau transcendantal et cosmologique, comme une philosophie.
Dans tous les textes sanskrits sur le yoga-nidr, Yoga-Nidr est dit tre cet tat de conscience divine. Puis
apprendre les exercices et les techniques prparatoires du yoga-nidr. Et puis faire lexprience du
yoga-nidr, de la partie mesurable et de la partie immesurable. Utiliser cette partie immesurable de votre
exprience pour vrifier la philosophie que lon vous a enseigne, pour dire que oui, la philosophie est
correcte. Parce que toutes les philosophies spirituelles viennent de lexprience personnelle dtats
suprieurs de conscience de quelquun. Quand vous croyez dans le postulat de quelquun au sujet de cet
tat suprieur de conscience, vous suivez une religion. Mais ici, nous ne suivons pas une religion. Quand
vous vrifiez cette philosophie par des mthodes pratiques de la spiritualit, cest cela que lon appelle le
yoga. Donc, de cette exprience, vous vrifiez et confirmez que ce que disent les rishis, les textes anciens
et les maitres est correct. Maintenant, souvenez-vous dune chose. Vous pouvez utiliser les mmes chemins
pour entrer en mditation et vous pouvez utiliser les mmes chemins pour entrer en yoga-nidr. Cest un
point trs important. Dans la tradition des matres de lHimalaya que nous suivons, quand vous entrez en
mditation, vous utilisez votre mantra avec votre respiration. Quand vous entrez en yoga-nidr, vous
nutilisez aucune autre pense, mais seulement le ressenti du flot, mme pas le mantra. Ceci est la
diffrence principale entre les chemins de la mditation et les chemins du yoga-nidr. Maintenant, je ne vais
pas faire un grand discours sur le systme des chakra. Nous parlons des tats de conscience. Le centre de
jagrat, de ltat de veille, est dans le centre du front. Le centre pour contrler ltat de rve est dans le centre
de la gorge. Le contrle de ltat du sommeil est dans le centre du cur. Le contrle du systme
immunitaire et du champ du prana est dans le centre du ventre. Et ainsi de suite. Donc, comme jai dit, ces
kriya vous aident des niveaux bien diffrents. Par exemple, le centre de la gorge peut vous aider
contrler votre faon de manger et de boire. Beaucoup de gens lisent des livres sur les rves lucides. Si
vous vous endormez avec limage de la pleine lune sans tches dans le centre de la gorge, vous
apprendrez maitriser ltat de rve. Sachez maintenant quil y a une diffrence entre se concentrer sur une
lune blanche ou sur une lune un peu ple. Je ne peux pas vous initier tout cela en une nuit. Ce que vous
avez appris dans ces sances : pratiquez, pratiquez, pratiquez 77

Dans lapproche du rishi-yoga, yoga-nidr est aussi considr comme un excellent outil thrapeutique : pour les
troubles du sommeil, les problmes de stress, de tension, de mmoire ou encore dagitation mentale et
motionnelle. Mais pour le yogi, yoga-nidr est
avant tout une pratique de connaissance de soi et du Soi, pour le Samadhi, au-del de la veille, du rve et du
sommeil, au-del de la vie et de la mort. A linstar du Ntha-Yoga, le Rishi-Yoga considre le thme de la mort
comme un sujet de prdilection dans le cadre dune pratique srieuse. Les deux coles insistent sur la relaxation,
la pleine conscience du corps, des champs dnergie, des tats de conscience, limportance et l expansion de
lespace du cur et du silence, et le maintient de cette qualit dattention chaque instant de la vie quotidienne.

A titre dexemple, voici une pratique de base, le voyage dans le cadavre ( shava-yatra),
ou les toiles bleues ( Nla-tr), visant purifier les centres dnergie travers 61 points trs prcis, o trois n
(marma) ou plus de trois nadi (chakra) se croisent. A cause du stress et de la ngativit, des tensions, des nuds,
des blocages apparaissent ces endroits. Cette sance fondamentale permet de dpasser le plan physique ( shth
sharira) pour naviguer dans la structure nergtique, subtile ( sukshma sharira), laisser ces nuds se dfaire, et
ainsi laisser librement et correctement circuler lnergie vitale ( prna).

Cette prise de conscience subtile induit un tat de trs profonde relaxation, de disponibilit, propice la
reconnaissance de la Prsence et de la joie qui lui est inhrente. Mais comme le dit un proverbe indien, pour
connatre le got du lait, il faut boire du lait . La pratique sera dautant plus effective aprs une sance de
hatha-yoga ou une marche mditative. Cela permet de rgnrer les cellules et de se dbarrasser des tensions
les plus grossires. Le corps est alors bien nergtis , rveill et disponible la dtente profonde.

Prparation Allongez-vous sur le ventre dans la pose du crocodile (makarsana), le front pos sur les
avant-bras (main gauche sur le coude droit, main droite sur le coude gauche), jambes lgrement cartes,
pointes des pieds vers lextrieur fermez les yeux prenez conscience de la gravit de votre corps et de
votre respiration abdominale le ventre qui gonfle linspir se dgonfle lexpir laisser le corps se
relcher le souffle couler librement, sans coupure [Pratiquez cet exercice pendant 5 minutes le temps
dinstaller la respiration abdominale]

En restant pleinement conscient du souffle et du corps, restez attentif au changement de posture, au passage
dune pose lautre Allongez-vous sur le dos, dans la posture du cadavre (shavsana), bras et jambes
lgrement carts du corps, paumes vers le ciel, pointes des pieds vers lextrieur, dos droit Demandez-vous,
comme une ferme rsolution, de rester parfaitement immobile pendant toute la sance

Relaxation Prenez conscience du sol sur lequel vous tes allong de lespace de votre corps sur le sol, de la
tte aux pieds du lger mouvement de votre ventre qui monte et retombe au rythme de votre souffle
mentalement, dessinez un mandala autour de vous, fait de trois cercles de lumire dcidez que votre mental ne
sortira pas de ce mandala, et que rien nentrera lintrieur observez le corps entour des cercles de lumire
le souffle, le ventre, qui monte, qui descend relaxez votre mental prenez conscience du sommet de votre tte
et relchez votre cuir chevelu, votre front vos sourcils, vos paupires, vos yeux, les globes et tout autour
relaxez vos narines vos
joues vos lvres, votre bouche, votre langue votre menton votre cou, votre nuque, votre gorge relchez
lpaule droite larticulation le bras jusquau coude lavant- bras, le poignet le dos de la main, la paume
le pouce lindex, le majeur, lannulaire et lauriculaire le bout des doigts chaque articulation la paume, le
dos de la main le poignet lavant-bras, le coude la partie suprieure du bras, jusqu larticulation de
lpaule relaxez bien lpaule le cou, son articulation le creux de la gorge relchez lpaule gauche
larticulation le bras jusquau coude lavant-bras, le poignet le dos de la main, la paume le pouce
lindex, le majeur, lannulaire et lauriculaire le bout des doigts chaque articulation la paume, le dos de la
main le poignet lavant-bras, le coude la partie suprieure du bras, jusqu larticulation de lpaule
relaxez bien lpaule le cou, son articulation le creux de la gorge la poitrine les ctes, sous les aisselles,
sous les ctes la poitrine le dos la zone du cur le ventre sur les cts le nombril les organes
internes le nombril le bas-ventre la taille les hanches relaxez la cuisse droite les muscles derrire
la cuisse, sur les cts, devant sous le genou, dessus le mollet la cheville droite le pied droit chaque
doigt en commenant par le petit orteil chaque articulation le dessus du pied, la plante, le talon la cheville
droite, chaque cot le mollet le genou, dessous, dessus la cuisse, derrire, chaque ct, devant
larticulation de la hanche droite le pelvis larticulation de la hanche gauche derrire la cuisse, sur les cts,
devant sous le genou, dessus le mollet la cheville gauche le pied chaque doigt en commenant par le
petit orteil chaque articulation le dessus du pied, la plante, le talon la cheville gauche, chaque cot le
mollet le genou, dessous, dessus la cuisse, derrire, chaque ct, devant larticulation de la hanche
gauche le pelvis les hanches la taille le bas-ventre le nombril le ventre bien lintrieur relaxez
bien les organes internes le centre du cur la cage thoracique, la poitrine les poumons, la poitrine sous
les aisselles le dos les paules les articulations les parties suprieures des bras, les coudes les
avant-bras les poignets les mains, dessus, dessous les pouces, les index, les majeurs, les annulaires, les
auriculaires le bout des doigts les articulations des doigts les paumes, le dessus des mains les
poignets les avant-bras, les coudes les parties suprieures des bras, les articulations des paules, les
paules larticulation du cou, derrire, sur les cts, le creux de la gorge, la pomme dAdam, lintrieur de la
gorge et la base de la langue relaxez la langue, sous le menton, le menton, les mchoires, la bouche, les
lvres, lintrieur et lextrieur des joues les narines les yeux et autour, les globes oculaires, les paupires,
les yeux, les sourcils, le point au milieu les tempes le front relchez bien toute la tte et le mental, et portez
votre attention sur votre respiration comme si votre corps entier respirait, du sommet de la tte jusquaux orteils et
des orteils au sommet de la tte, comme une seule vague, sans -coups, sans pauses

Le plerinage du cadavre & les toiles bleues maintenant prenez conscience du centre du front
prparez-vous au grand plerinage dans le corps le cadavre portez votre attention dans le centre du front et
percevez une toile bleue brillante, ou une sphre du mme clat (bindu) si vous souhaitez, rptez votre
mantra en gardant
conscience de ltoile durant tout le voyage gardez la vibration du mantra avec ltoile lumineuse de nouveau
dans le centre du front, ltoile brillante, la vibration dans le creux de la gorge ltoile bleue dans larticulation
de lpaule droite du coude du poignet le bout du pouce droit de lindex du majeur de lannulaire
de lauriculaire larticulation du poignet droit du coude de lpaule droite toile bleue dans le creux de la
gorge dans larticulation de lpaule gauche du coude du poignet le bout du pouce droit de lindex du
majeur de lannulaire de lauriculaire larticulation du poignet gauche du coude de lpaule gauche
toile bleue dans le creux de la gorge avec chaque souffle, ressentez la radiance, la vibration dans le centre
du cur le tton droit le centre du cur le tton gauche le centre du cur du nombril du pubis du
prine ltoile bleue dans le ct extrieur de la hanche droite du genou de la cheville le bout de
chaque orteil en partant du petit jusquau gros le ct intrieur de la cheville du genou de la hanche
ltoile bleue dans le prine dans le ct extrieur de la hanche gauche du genou de la cheville le bout
de chaque orteil en partant du petit jusquau gros le ct intrieur de la cheville du genou de la hanche
ltoile bleue dans le prine dans le nombril le centre du cur le creux de la gorge le mantra, la
vibration, la lumire toile bleue dans le centre du front avec le mantra le flux et le reflux du souffle
ressentez le souffle vibrer travers tout le corps, travers tous les points, du sommet de la tte jusquaux bouts
des pieds et du bout des pieds au sommet de la tte ressentez simultanment toutes les toiles lumire,
vibration, partout comme une seule prsence, vibrante, lumineuse des points de force, une seule trame, une
toile aucune pause dans votre respiration comme une vague, sans pause, en laissant le corps respirer
travers tous les points irradier, lumire et vibrations

La lune Revenez au contact de lair dans les narines la sensation, le mouvement comme deux rayons de
lumire blanche comme la lune comme si votre visage devenait une lune sans tche brillante qui slve
du centre de la gorge tout votre visage est une lune sans tche le souffle, deux rayons lumineux qui
vont-et-viennent depuis le centre du front la lumire de la lune mane travers la narines travers le bout
des doigts de mains une lumire frache, vibrante qui mane dans les mains, comme la lumire qui coule
dans vos doigts observez la lumire qui coule de vos doigts, comme si votre respiration coulait tout en bas,
jusqu vos orteils vos pieds manent et sont entours de la mme lumire des rayons de lumire, de lune,
coulent travers vos orteils toute votre agitation, toutes vos tensions physiques, nergtiques, motionnelles et
mentales sont laves par cette frache lumire de la lune observez la lune qui slve du centre de votre gorge,
votre visage est un disque, une lune sans tche votre souffle, deux rayons les mains, les doits, les pieds, les
orteils, irradient la lumire de la lune observez les radiances savourez les vibrations

Retour en position assise Trs doucement, laissez la lumire de vos mains et vos doigts venir votre visage
portez les mains sur votre visage et unissez les deux rayons lentement, laissez vos yeux remplis de cette
lumire souvrir sur vos mains
laissez les doigts de lumire masser votre visage, les tempes, la nuque gardez votre mantra asseyez-vous
doucement en gardant conscience de la lumire lunaire dans le visage, dans la respiration, dans vos mains et
doigts puis unissez la lumire de vos mains et doigts avec celle des pieds et des orteils placez doucement
vos mains sur vos pieds pour que les deux rayons de lumire sunissent, pour que la lumire du bout des doigts
et la lumire des orteils deviennent un seul rayon trs doucement, massez vos chevilles, vos pieds, vos orteils,
et asseyez-vous dans une posture de mditation

Respirations mditatives Assis dans votre posture de mditation, la colonne vertbrale bien droite tous les
membres bien relaxs au niveau du bas-ventre, posez le dos de la main droite sur la paume de la main
gauche les pouces se touchent prenez conscience des flux de lumire et de vibrations qui sunissent
sentez le cercle lumineux autour de votre corps le disque lunaire dans votre visage les toiles lumineuses,
simultanment, dans le cercle la vibration du mantra sentez le contact de lair dans vos narines avec le
mantra sentez le souffle sans coupure le rayon solaire qui sort de la narine droite le rayon de lune qui entre
dans la narine gauche trois fois puis inversez le processus le rayon lunaire qui sort par la narine gauche
le rayon solaire qui entre par la narine droite trois fois puis les deux narines en mme temps trois
respirations qui fusionnent dans le centre avec le mantra le rayon de lune sort de la narine gauche
lexpir le rayon solaire qui entre dans la droite linspir trois fois puis inversez trois respirations puis
sentez le souffle dans les deux narines en mme temps simultanment, qui fusionnent dans laxe trois fois
puis expirez le rayon solaire par la droite inspirez la lune gauche trois souffles puis inversez trois
souffles puis observez la lune gauche, le soleil droite laissez fusionner dans le centre observez les
deux souffles, sans diffrenciations du centre entre les sourcils au point sous le nez, la jonction de la lvre
suprieure avec le mantra, expirez le rayon solaire inspirez le rayon lunaire ressentez les toiles dans le
corps lumire, vibration le cercle de lumire autour la lune dans le visage le flots du souffle, des rayons,
du mantra restez tranquille, immobile un tre de lumire doucement ouvrez vos yeux gardez le mantra
la pleine conscience dtre un tre de lumire joignez les mains devant la poitrine et inclinez la tte sentez
lamour dans le cur la force de laction dans les mains sentez-vous rempli de paix, de joie, de gratitude
chantez trois fois le son AUM comme une prire puis retournez vos activits avec ce ressenti, en laissant la
lumire de la conscience clairer chaque instant
Sance n2 : La contemplation des lments ( Mahbhta Visarga Yoga- Nidr)

En contemplant les lments dans son propre corps comme dans lunivers, allant des
subtils aux encore plus subtils, se rsorbant les uns dans les autres, la Conscience
Suprme finit par se rvler.
Vijnana Bhairava Tantra, Verset 54

Cette sance fondamentale, lmentaire si jose dire, est dune importance capitale pour apprendre
naviguer dans les diffrents tats de la matire, de la conscience et de la joie dtre. Cest une belle pratique pour
reconnatre les diffrentes structures de ltre et approfondir grce au sentiment de dissolution le lcher-prise
et la paix qui en dcoulent. Cest galement une pratique en lien avec lendormissement et la prparation la
mort, avec le passage dun tat un autre, et le retour vers lorigine. Avec un entranement rgulier, il est possible
dallonger les temps de contemplation jusqu deux heures pour chaque lment. Notons que ce type de pratique,
qui part en principe de la base (llment terre correspondant gnralement au centre dnergie de la base), part
ici du centre du cur, pour dmarrer directement un niveau plus subtil, et pour insister sur limportance du
ressenti, de la sensation, du toucher, de la saveur et de la joie. On trouve des traces de cette pratique dans
diffrentes coles du bouddhisme tantrique, du samkhya et du yoga, comme par exemple chez Goraksha 78 ou,
plus rcemment, Shr Anirvan. Cette sance opre une vritable alchimie, propose un chemin direct vers
soi-mme et vers la joie sans objet, la joie de ntre rien et tout la fois. Comme pour chaque sance, il est
recommand de faire avant une marche mditative, ou denchaner et combiner des postures, des gestes et des
souffles en lien direct avec la stimulation des diffrents centres dnergie correspondant cette pratique.

Prparation Allongez-vous sur le dos, dans la posture du cadavre (shavsana), bras et jambes lgrement
carts du corps, paumes vers le ciel, pointes des pieds vers lextrieur, dos droit fermez vos yeux prparez-v
rester parfaitement immobile pendant toute la sance

Relaxation prenez conscience de votre tat gnral du sol sur lequel vous tes allong des sons extrieurs
les plus lointains aux sons intrieurs les plus proches prenez conscience du flux et du reflux de votre respiration
en largissant progressivement votre attention aux points dappuis de votre corps sur le sol, de la tte aux pieds
laissez le corps, le shav, se dposer, se dtendre au rythme de votre souffle qui va-et-vient comme des vagues
sur locan tranquille la vague monte par le devant du corps linspir, du dessus des pieds au sommet de la
tte retombe par larrire lexpir, de
larrire de la tte aux talons, en longeant votre colonne vertbrale savourez ce toucher, cette caresse, cette
sensation qui vous enveloppe profitez de chaque expir pour laisser ces vagues vous nettoyer de vos
proccupations, de vos soucis, de vos tensions physique et mentale laissez-vous envelopper par cette
prsence les vagues vont-et- viennent comme les sensations, les motions et les penses, mais locan
profond demeure parfaitement tranquille tmoin du flux et du reflux Profitez de chaque inspir pour vous
remplir de prna, de vie, comme un gaz rarfi qui se diffuse dans tout le corps avec un profond sentiment de
lcher-prise chaque expir sentez-vous envelopp dnergie, de vibrations sentez vibrer votre colonne
vertbrale linspir (avec le mantra So), vibrer lexpir (avec le mantra Ham) puis placez-vous dans le centre
du cur avec la sensation de lnergie qui se diffuse partout sentez-vous paisible la saveur du sentiment qui
sveille

Souhait en partant du centre du cur et avec la sensation de lnergie, dans la pleine conscience des vibrations
dans le corps, inspirez, tenez le souffle et rptez trois fois votre souhait puis en expirant, oubliez-le
observez simplement la sensation du corps en train de respirer soyez simplement tmoin du flux, du reflux
(SoHam) Restez parfaitement immobile et tranquille

Rotation de Conscience laissez votre attention toucher le pouce de votre main droite prenez conscience de la
peau, de la chair, de los ressentez la vibration, limage lindex le majeur lannulaire lauriculaire la
paume de la main, le dos de la main la main le poignet sentez bien le poignet et continuez avec lavant
bras jusquau coude le coude la partie suprieure du bras jusqu lpaule lpaule et tout le bras les
tissus, la vibration, limage puis laissez lattention toucher le gros orteil de votre pied droit le 2 e, le 3 e, le 4 e et
5 e la plante et le dessus du pied, le pied le talon, la cheville savourez bien et laissez stendre la caresse
au mollet au tibia au genou ressentez le genou la cuisse, la fesse, la hanche droite toute la jambe
droite Chairs, vibration, image la sensation stend maintenant dans le gros orteil du pied gauche le 2 e, le 3
le 4 e et le 5 e la plante et le dessus du pied, le pied le talon, la cheville le mollet le tibia le genou
ressentez le genou la cuisse, la fesse, la hanche gauche toute la jambe gauche dans le pouce de la main
gauche prenez conscience de la peau, de la chair, de los ressentez la vibration, limage lindex le
majeur lannulaire lauriculaire la paume de la main, le dos de la main la main le poignet lavant
bras jusquau coude le coude la partie suprieure du bras jusqu lpaule lpaule et tout le bras les
tissus, la vibration, limage Ressentez maintenant vos deux bras ensemble vos deux jambes ensemble, avec
les hanches laissez maintenant la conscience embrasser toute la base du corps la fesse droite, la gauche
le prine, lanus, le coccyx laine droite, la gauche la rgion sexuelle, sacre les tissus, la vibration,
limage et laissez remonter la saveur dans le ventre, le plexus la rgion lombaire rein droit, gauche la
rgion des ctes, gauche, droite puis dans la rgion thoracique et dorsale sein droit, sein gauche flanc
droit, gauche omoplate droite, gauche le point au milieu clavicule gauche,
droite ressentez bien les deux jambes, le tronc, jusquaux paules avec les bras et laissez remonter la
conscience dans le cou, la gorge, dans la nuque, dans les vertbres cervicales puis dans toute la tte :
ressentez le nez (narine gauche, droite), la langue et la bouche (lvre infrieure, suprieure, les dents), les yeux
(gauche, droit, entre les deux), la peau du visage dtendu, les oreilles (gauche, droite) toute la tte, les chairs,
le crne, le cerveau la fontanelle qui respire et ressentez tout le corps entier en train dinspirer, dexpirer
(SoHam) de vibrer partout ressentez bien la colonne vertbrale, vibrante observez, savourer simplement
cet tat (en coutant le mantra naturel se rpter travers vous) profitez de chaque expiration pour lcher-prise
et vous fondre dans la paix en arrire-plan, dans ce dos dattention, dnergie, de lumire qui voit tout qui
accueille tous les phnomnes qui apparaissent et disparaissent, sans commentaire, sans mot observez les
mondes de pense se faire, se dfaire sans vous affecter demeurez pleinement attentif le corps sendort
mais la conscience veille, comme un enfant qui sendort dans les bras de sa mre le corps dort mais la mre
veille

Dcompte prparez-vous au dcompte en inspirant, comptez 108 en expirant, 108 en inspirant 107 en
expirant 107 en inspirant 106 en expirant 106 continuez le dcompte votre propre rythme, vers le 0, vers
le centre de vous-mme, vers le cur chaque expiration, abandonnez-vous dans cet arrire-plan tranquille
dans lequel le compte lui-mme apparat et disparat chaque expiration, enfoncez- vous de plus en plus
profondment dans cet heureux silence dans cette immobilit paisible restez tmoin, spectateur de tout ce
qui apparat et disparat dans la conscience

Contemplation des 5 lments TERRE : laissez maintenant lattention habiter

compltement le centre dnergie du cur avec la sensation de tout le corps, de la terre sur laquelle il repose
comme un tout sans mot, sans pense, juste la sensation, la vibration en inspirant prenez conscience de la
sensation de solidit, de toucher en expirant, un profond sentiment dimmobilit et de tranquillit (LamLam
ou SoHam) continuez jusqu ressentir limpression de ne faire plus quun avec llment terre contemplation
profonde, en partant du centre du coeur EAU : sur une expiration, laissez maintenant lattention remonter dans
le centre dnergie de la gorge le passage de ltat solide ltat liquide en inspirant conscience de la
vibration du centre dnergie en expirant, laissez couler dans tous les mridiens du corps, jusqu deux mtres
au-del des frontires de la peau avec un profond sentiment de fluidit et de flicit conscience du centre
linspir, comme une lune dune blancheur clatante, laissez couler les rayons lexpir conscience du flux et du
reflux de vibrations (VamVam ou SoHam) continuez jusqu ressentir limpression de ne faire plus quun
avec llment eau contemplation profonde, en partant du centre de la gorge FEU : sur une expiration,
laissez maintenant lattention remonter dans le centre dnergie du palais, vers locciput le passage de ltat
liquide ltat ign en inspirant conscience de la vibration, de la chaleur et de la lumire dans le centre
dnergie en expirant, profond
sentiment dirradiation (RamRam ou SoHam) laissez le feu consumer le sens de la forme le sens du
moi laissez le feu consumer les dsirs et les peurs continuez jusqu ressentir limpression de ne faire plus
quun avec llment feu contemplation profonde, en partant du centre du palais laissez la flamme de
lattention clairer tout ce qui apparat et disparat, souffle aprs souffle toutes les sensations, les motions, les
penses et les images apparaissent et disparaissent AIR : sur une expiration, laissez maintenant lattention
remonter dans le centre dnergie du front, dans la tte, entre les sourcils le passage du feu ltat gazeux
en inspirant conscience de la vibration dans le centre dnergie en expirant, profond sentiment dexpansion
dnergie toute- embrassante, sans forme, qui se rpand dans tout lunivers (YamYam ou SoHam) comme
si vous pouviez tout toucher, pntrer et ressentir en mme temps sans mot, sans pense, sans image, juste le
ressenti continuez jusqu ressentir limpression de ne faire plus quun avec llment air jusqu prouver
une sensation globale et impersonnelle dexpansion, expansion dune nergie toute-embrassante, impersonnelle,
libre comme lair, au-del des limites de votre peau et de votre mental laissez cette nergie embrasser et
pntrer lunivers tout entier se rpandre au-del de toutes limites profond sentiment dexpansion de
dissolution dtre, de conscience et de joie profonde de ne faire plus quun avec la qualit la plus subtile de
llment air contemplation profonde, en partant du centre du front vivez la conscience dtre, linspir, la joie
dtre, lexpir saveur, amour et bienveillance ESPACE : sur une expiration, laissez maintenant lattention
remonter et traverser la fontanelle, dans le vide au-dessus de la tte (HamHam ou SoHam) comme un ple
et limpide clair de lune laissez le sentiment dexpansion vous dvoiler limmobilit de ltre dans laquelle ce
sentiment dexpansion lui-mme apparat sentez

le lien avec
lendormissement, le passage vers la contemplation du ciel de lespace au-del des formes, des
sentiments et des penses au-del de tout, ressentez JE SUIS , sans mot, sans pense le silence,
limmobilit parfaite LES 2 ESPACES : restez tmoin, spectateur quand vous inspirez lair (So),
conscience du flot de vibrations qui descend par les centres dans lespace du cur quand vous expirez lair
(Ham), laissez le courant de vibrations remonter du centre du cur au centre de la gorge, du palais, puis au
centre de la tte, avant de finir sa course au-dessus de la fontanelle, dans le vide aprs chaque expiration, la
pause, le vide, le passage restez quelques minutes contempler ce mouvement, ce flux et ce reflux subtil qui
apparat et disparat dans le vide jusqu ressentir que le vide du cur et le vide au-dessus de la tte ne sont
quUN au-dessus, en-dessous, sur les cts, il ny a plus que le vide total dun ciel infini et sans support le
grand silence dans lequel tout apparat disparat comme des nuages dans le ciel la clart, la vacuit, la joie
profonde, sans objet le cur, le ciel de la conscience infini UN SILENCE : qui peroit ? qui suis-je ? qui
apparaissent cette exprience et ces penses ? [trs long silence]

Souhait dans ce grand silence, dans ce vaste vide ressentez la vibration premire, la prsence et pendant
une rtention aprs linspir, rptez de nouveau trois fois votre souhait initial et en expirant, de nouveau,
oubliez-le
Reprise ressentez la vibration, la chaleur, la lumire le flux et le reflux du souffle qui vient revivifier le corps
sans bouger laissez la vie, la vibration sincarner de nouveau chaleur, lumire et vibration dans toute la
tte dans le cou les bras le tronc les jambes en augmentant lgrement lintensit de votre
respiration savourer la sensation de la chair et de la vibration, du son et de la lumire, de la vie de nouveau
luvre dans tout
le corps progressivement, votre propre rythme, laissez
tranquillement le corps se remettre doucement en tension, en commenant par bouger les doigts des mains
des pieds les bras, les jambes etc Prenez le temps de savourer, de ressentir, les yeux grands ouverts.
Prenez le temps de simplement demeurer tranquille, dans la conscience et la joie dtre. Laissez cette prsence
lumineuse soi- mme clairer la suite de vos activits.
Sance n3 : Du son AUM au non-contact ( Pranava Asparsha Yoga- Nidr)

Le AUM est larc, lesprit est la flche et le Soi est dit tre la cible. La cible doit tre atteinte par celui qui
est matre de lui-mme. Ce qui frappe la cible devient, comme la
flche, un avec la cible, un avec Brahman. Mundaka
Upanishad, Chapitre II, Section 2, verset 4

Cette sance relve dune pratique des plus anciennes. Elle se sert du son AUM pour suspendre le mental et
laisser se dvoiler le grand silence du Soi. Yoga-Nidr a des racines dans le shivasme du cachemire aussi bien
que dans la tradition vdique. Daucuns le font remonter la pratique de l asparsha-yoga, le yoga du
non-contact , de la non- relation , du non-lien , une voie directe vers le lcher-prise absolu, en amont de
toutes les formes, de tous les systmes, de tous les tats. Si le contact ( sparsha) est une cause de souffrance, le
non-contact ( asparsha) est extinction, libration et joie qui demeurent. Dans ses Karika , Gaudapada emploie c
terme pour dcrire la Conscience Ultime, le fameux quatrime tat . Comme le ciel nest pas affect par les
nuages, le Soi demeure libre de tout se qui se passe en lui. Pour le reconnatre, le yogi doit lcher prise sur les
sensations, les motions, les penses, les images, les dsirs et les peurs. En pratique, cest la conscience des
contacts avec les objets de perception qui va peu peu dvoiler lespace de cette non-relation. Comme le dit
Gaudapada, Toutes les lamentations se retirent son approche, en lui il nest plus aucun tourment, mais une
paix cleste, une illumination ternelle, une absorption inaltrable et immuable. Il nest plus rien prendre, plus
rien donner, l o ne demeure plus le moindre tourment. Cest alors, reposant en lAtman semblable
lui-mme, la connaissance ternelle, lunion accomplie. Cela se nomme le Yoga du non-contact ( Asparsha Yoga).
79 Dune certaine faon, cest la perception des phnomnes qui dvoile la conscience qui peut nous tre donne

de lIneffable. La pratique se sert du son pour rvler le silence, du support pour reconnatre ce qui est justement
sans-support ni contact, conscience et joie sans objet. L asparsha-yoga est un oxymore qui suspend les
fluctuations duelles du mental pour dvoiler la non-dualit. Cest un yoga dinvestigation du Soi qui demande
daller directement lessentiel en regardant qui se cache derrire chaque dsir et chaque effort, y compris celui
dtre libr. Lessence de ce yoga ntant pas une action, il ny a rien faire. tre, simplement. Ce qui implique
daborder chaque sance avec joie et lgret, sans attente, sans prhension. Voici les grandes lignes de cette
sance.

Prparation/Relaxation En posture assise de mditation, relaxez le corps de la tte aux pieds, partie par partie
(voir sance n1 ), en prenant bien conscience du corps physique. Puis, toujours dans la pleine conscience de
chaque souffle, remontez des pieds la tte en prenant le temps de bien ressentir la vibration, notamment au
niveau des
centres dnergie, le long de la colonne vertbrale, pour bien prendre conscience de la structure nergtique.
Avec la sensation des vibrations dans tout le corps, ramenez lattention dans lespace du cur en demeurant
tmoin de tous les phnomnes qui apparaissent et disparaissent

Chant du AUM en restant trs attentif, chantez 18 fois le son AUM, en ressentant la vibration slever du
centre du cur, remonter par le centre de la gorge et du front, avant de disparatre dans le vide au-dessus de la
tte prenez bien conscience de la pause vide aprs chaque expiration, aprs chaque chant

Passage en posture allonge en restant pleinement conscient de chaque souffle et des vibrations dans le corps,
allongez-vous dans la posture du cadavre, observez le passage dune pose lautre cherchez limmobilit
parfaite du corps placez lattention dans le cur observez [ventuellement, inspirez, tenez le souffle,
rptez trois fois votre souhait, et en expirant, oubliez-le] Rotation de conscience avec le son AUM sur
chaque souffle, sans exception, rptez mentalement le son AUM, en prenant conscience de la vibration dans
chaque doigt de la main droite en partant du pouce dans le poignet le coude lpaule tout le bras dans
chaque point cit, le son AUM qui vibre dans chaque orteil du pied droit dans la cheville le genou la
hanche toute la jambe droite rptez la mme squence dans la jambe gauche dans le bras gauche puis
ressentez le son et la vibration dans la rgion du prine, dans le centre de la base dans la rgion sacre et le
centre du pubis le plexus, la colonne lombaire, le centre du ventre le centre du cur, qui irradie dans la
poitrine et la colonne dorsale le centre de la gorge, dans les vertbres cervicales le centre de la tte dans
tout le corps, dans tout laxe, dans toute ltoffe vibratoire juste le son, la sensation, la vibration, partout
laisser ce toucher subtil embrasser et pntrer lunivers tout entier

AUM & effacement replacez ensuite lattention dans lespace du cur continuez de chanter mentalement le
son AUM prenez conscience de lespace silencieux dans lequel le son apparat et disparat demeurez tmoin
du mental en train de rpter le mantra jusqu ce que le son et le mental seffacent compltement dans ce vide
tranquille dans ce silence que vous tes soit vous arrtez le chant dun seul coup pour vous laissez
immerger dans le silence soit vous laissez le son steindre dans la source mme do il slve et retombe
[Long silence] si des penses apparaissent, prenez conscience de la distraction, sans jugement, et
recommencez rpter le son AUM, jusqu de nouveau replonger dans le silence recommencez ds que cest
ncessaire qui dit le AUM ? observez avec la pratique, ces temps de silence, de mditation pure, se feront
de plus en plus longs

Reprise [ ventuellement, inspirez, tenez le souffle, rptez trois fois votre souhait, et en expirant,
oubliez-le]de nouveau, en restant ouvert lespace silencieux, rptez mentalement le son AUM dans le flux
et le reflux du souffle et prenez conscience du
son, de la vibration dans toute la tte dans le cou les paules et les bras la poitrine et le dos le ventre
les hanches la base du tronc, les jambes ressentez tout le corps vivant et vibrant de nouveau repassez en
posture assise de mditation, en observant le passage dune pose lautre demeurez immobile et chantez une
dernire fois le son AUM voix haute avant douvrir les yeux et de rester attentif au silence qui demeure
toujours prsent sous laspect sensible su son

Desse, portes lattention sur la vibration du son AUM qui slve du centre du cur (A), qui remonte par le
centre de la gorge (U) puis dans le centre de la tte (M), jusqu fusionner dans le Vide silencieux au-dessus.
(Inspir du Vijnana Bhairava Tantra,
Verset 39)
Sance n4 : LArt du Mourir ( Marana Yoga-Nidr)

En mditant sur la forteresse de son propre corps, comme consume par le feu du Temps qui se dploie
depuis le gros orteil droit, un tat de quitude finit par sinstaller. De
mme, en imaginant lunivers entirement calcin, avec un mental tranquille, la plus
haute condition humaine sera ralise.
Vijnana Bhairava Tantra 52-53

Ce quoi tu tidentifies au moment de quitter ton corps, cela certainement tu le deviens.

Cest pourquoi toujours et partout, souviens-toi de Moi & combats
Bhagavad Gta VIII, 6 & 7

Cette sance abord directement le thme de la mort pour nous mettre radicalement face nous-mmes, face
notre propre condition humaine. La perception de notre propre finitude renforce la conscience qui nous est
donne de la vie en train de sexprimer dans linstant. La pense suspendue, je ne peux que reconnatre que je
ne sais rien ; la mort mapparait alors comme une croyance parmi dautres, comme un concept. Dans cette
absence de projection et de peur, dans cette immobilit du corps et de lesprit, linconnu se rvle, la joie dtre
dvoile sa splendeur. Dans le cadre dune pratique personnelle, la sance peut tre vcue sur toute la dure dun
corps qui brle, environ trois heures. Lattention sera constamment ramene sur la sensation afin que les
visions voques ne dvient pas en associations de penses, mais servent uniquement le ressenti qui lui-mme
finit par se consumer dans lespace de la non-relation, du non-contact, libre dobjet ( asparsha). Il est conseill de
bien pratiquer avant, sur plusieurs semaines, la sance sur les lments (sance n2), avant daborder celle-ci
avec un corps sans tension, un esprit tranquille et joyeux. Avec lentranement, les deux sances se confondront
dans le ressenti dun chemin unique vers le silence. De plus, comme lindique le Vijnana Bhairava Tantra, la
dissolution du corps peut ensuite stendre lunivers tout entier, jusqu ce que la joie de ne rien tre rvle
delle-mme la joie dtre le tout.

Prparation Srie de poses et de souffles, de gestes et de concentrations pour allumer le feu de la sensation,
comme si ctait la dernire fois
Dramatisation 80 & Relaxation Allongez-vous sur le dos inspirez, serrez bras et jambes en sentant le corps
entier se raidir, rtention en maintenant la tension et en prenant conscience du shava, expirez puissamment en
relchant tout (3 fois) observez tout le corps se dtendre les yeux sont ferms, les bras et les jambes
carts du corps qui se fait de plus en plus immobile chaque souffle comme mort sans chercher de
rponse intellectuelle, demandez-vous Qui meurt ? demeurez tmoin du shava immobile, tranquille de
linspiration, de la vie de lexpiration, de la mort prendre conscience du dernier souffle , de la pause vide
aprs lexpiration chaque expiration, lchez prise sur les tensions du corps, sur les penses chaque
fois, enfoncez-vous, oubliez-vous dans lespace du cur la fin de chaque expir, la pause, le passage
Souhait dans cette tranquillit profonde inspirez, tenez le souffle, rptez trois fois votre souhait, et en
expirant, oubliez-le Rotation de Conscience voir sance n2 [Laisser lattention habiter tous les points du
feu (pouces, orteils, yeux), les centres dnergie dans les articulations et le long de laxe, en prenant bien
conscience de la chaleur, de la lumire, des vibrations, de lirradiation, du feu dans le corps] Dcompte voir
sance n2 [pour senfoncer dans linconnu, le non-savoir ressentir la pause vide, le point de passage de la
veille au sommeil, de la vie la mort laisser chaque sensation, motion, pense et image se dissoudre dans
larrire-plan tranquille sans effort] Crmation [ Si vous avez t Bnars, et/ou si cela vous touche, vous
pouvez ici vous voir ou vous imaginer au Manikarnika Ghat, le clbre lieu des crmations, sur le bcher encore
teint et accueillir le sentiment que cela veille]conscience du corps et du mental immobiles comme
mort autour de vous, peut-tre, des membres de votre famille ou des amis qui se recueillent lors de votre
naissance les gens autour de vous riaient peut-tre que maintenant ils pleurent observez la scne et le
sentiment qui sveille en vous restez tmoin, spectateur quanime comme si vous regardiez un film puis
imaginez un feu prs des pieds entendez le crpitement ressentez une douce chaleur sous les plantes des
pieds le feu spirituel est la lumire de la conscience, au-del du monde des projections la flamme du regard,
de lattention laissez le feu toucher lorteil droit qui sembrase ressentez la braise incandescente, chaude,
vibrante dans le gros orteil droit puis laissez le feu du temps, la sensation se rpandre aux deux pieds,
dessous, dessus sentez la flamme de la sensation irradier et se rpandre avec le flux et le reflux de votre
respiration dans les talons les chevilles les mollets, le long des tibias comme deux btonnets dencens
qui se consument en douceur sentez la purification du feu divin, lamour brlant qui nettoie et dissout au fur et
mesure que le feu remonte, ressentez les parties prcdemment brles se rduire en cendres seffacer
laissez sembraser les genoux en sentant le feu de plus en plus ardent dans les cuisses jusquaux deux
hanches sensation, vibrations les fesses, le prine, le bassin le feu sintensifie laissez le corps, limage
du corps et toutes les rsistances, seffacer disparatre les bras partir des pouces la base du tronc
continue de brler lentement le feu remonte le long de laxe avec le flux et le reflux du souffle, de la
sensation lanus, le pubis, le ventre, le cur, le cou, la tte tout le corps en feu, en train de finir de brler
dtre rduit en cendres le feu, le souffle qui efface tout au-del du feu lui-mme, ressentez la chaleur tout
autour qui se diffuse partout sentez le rayonnement du feu dans tout lespace autour dans toutes les
directions la fois jusqu ce que seffacent toutes sensations tout le corps est effac, rduit en cendres
disperses par le vent la terre retourne la terre, lespace retourne lespace ne demeure que CE QUI
EST ni corps ni pense, juste la Prsence qui demeure la joie, la quitude, la paix, la transparence de
lespace vide [laissez spontanment le feu purificateur stendre au
monde et lUnivers tout entier les autres corps, les villes, les forts, les montagnes, les plantes jusqu ce
quils soient compltement calcins, jusqu quil ne reste plus rien du monde phnomnal] ressentez JE
SUIS mme quand il ny a plus rien ni forme, ni sensation, ni pense, ni mot, ni image ressentez quavant
mme de penser je suis mort ou vivant , JE SUIS quitude, paix ternit tre conscience flicit
vide et plein de tout en mme temps [Long silence] Souhait dans cette tranquillit profonde inspirez, tenez
le souffle, rptez trois fois votre souhait, et en expirant, oubliez-le Reprise progressivement reprenez
conscience des phnomnes qui rapparaissent dans la conscience restez tmoin de la pense je , du
sens du moi de lunivers tout entier les galaxies, le soleil, les plantes, la Terre, les corps votre propre
corps limage, le souffle, les vibrations, les sensations de la tte aux pieds la vie qui sincarne de nouveau,
dans toutes vos cellules sentez vous unifi vivant, vibrant laissez la quitude habiter toutes les cellules de
votre corps sentez la joie dtre la conscience dtre et avec ce got, respirez profondment, recommencez
doucement bouger tirez-vous, billez, et avec la saveur dtre sous un regard plus vaste, quitter yoga-
nidr sentez-vous purifi, vide, vacant, transparent, libre, rayonnant de bienveillance et damour pour tous les
tres
112 sances composer

Bien quvidente et simple, la reconnaissance du Soi nest pas pour autant facile. Tout dpend de la sensibilit de
chacun. Cest pourquoi il existe tant de voies, dcoles et de techniques , comme autant de tentatives pour
reconnatre lessentiel. Le cur dune sance peut donc galement composer avec dautres supports de
concentration ou angles dobservation. Le Vijnana Bhairava Tantra mentionne ainsi 112 micro-pratiques quil
est possible daborder sparment, de faon directe, nimporte quel moment du jour et de la nuit. Elles peuvent
galement, de faon plus progressive, en les abordant isolment, en les dveloppant ou en les combinant par
rsonances, inspirer yoga-nidr et ses grandes sances (voir sances prcdentes n2 et n4). Elles ne pointent
que lintuition, la suspension du mental, la plnitude, la flicit, la spacialit, leffacement, la prsence, ltret, la sh
lnergie, le vide, la non-dualit. Si Dieu est leur unique dessein, lattention peut alors tre considre comme le
moyen par excellence pour le reconnatre, notamment quand elle sveillera sa propre substance, au-del des
penses dualisantes, aprs avoir trbuch sur lune ou lautre de ces tentatives, entre deux tats. En vous
inspirant avec les modles des sances prcdentes, vous pourrez, laide des micro-pratiques ci-dessous,
composer une infinit de sances plus ou moins longues. Vous pouvez, par exemple, commencer par la phase
de relaxation, ventuellement le souhait, la rotation de conscience, un dcompte, avant de porter lattention sur
une ou plusieurs des concentrations suivantes :

1. Prendre conscience de linspiration qui descend, de lexpiration qui monte, et des deux curs , intrieur et
extrieur, o elles apparaissent et disparaissent. 81
2. Porter lattention sur les espaces vides entre inspiration et expiration, puis entre expiration et inspiration.

3. Laisser le souffle et la pense se suspendre pour dvoiler le Cur avec lequel les deux points se confondent.

4. Concentrer lnergie du souffle dans des rtentions poumons vides et poumons pleins.

5. Porter lattention sur lnergie lumineuse et irradiante qui slve du centre de la base jusqu lespace vide
au-dessus de la tte.
6. Sentir lnergie slever comme une lumire fulgurante dun centre dnergie lautre jusqu lespace vide
au-dessus de la tte.
7. Faire vibrer les douze voyelles de lalphabet (sanskrit) dans les centre de la base, du pubis, du trois doigt
sous le nombril , du ventre, du cur, de la gorge, de la luette, de la tte entre les sourcils, du front, de la
fontanelle, de lnergie de la conscience au-dessus de la tte et dans le Vide.

8. Remplir le corps jusqu la fontanelle avec lnergie vitale du souffle, puis, la franchir en contractant les sourcils
pour transcender la dualit des penses.
9. Plonger dans la vacuit du Cur en portant lattention sur le vide do mergent et se rsorbent les cinq sens.

10. Porter lattention sur un objet extrieur, sans surimposition mentale, et laisser lattention se rsorber en
elle-mme.
11. Fixer et stabiliser lattention dans lespace intrieur du crne, assis, immobile, les yeux ferms.

12. Porter lattention sur le vide intrieur du canal central qui permet lnergie de scouler librement.

13. Bloquer les ouvertures des sens avec les mains pour sisoler des impressions, et observer le point lumineux
seffacer dans lespace infini.
14. Laisser apparatre une petite flamme dans lespace mental, entre les yeux, puis lobserver avec grande
attention dans le centre au-dessus de la tte et dans le centre du cur jusqu disparatre dans le vide.

15. Porter lattention sur le son ininterrompu qui vibre dans le centre du cur et qui rsonne dans loreille, en se
laissant transporter dans la plus grande batitude.
16. Porter lattention sur la vibration du son AUM qui slve du centre du cur (A), au centre de la gorge (U)
puis au centre de la tte (M), jusqu fusionner dans le Vide silencieux au-dessus de la tte.

17. Porter lattention sur lespace silencieux do merge et se rsorbe nimporte quel phonme.

18. couter attentivement le son dun instrument de musique jusqu ce quil se fonde dans le silence, en se
laissant absorber avec lui.
19. Voir une lettre et entendre sa sonorit, puis laisser limage et le son se dissoudre dans le vide vibrant.

20. Prendre conscience de lespace vide dans le corps et autour du corps dans toutes les directions la fois.

21. Mditer simultanment sur le vide du sommet et le vide de la base.

22. Mditer simultanment sur le vide du sommet, du cur et de la base pour suspendre la pense.

23. Une fois le mental immobile, ressentir la vacuit dans un endroit quelconque du corps.
24. Contempler tout se qui constitue le corps comme imprgn de vide.
25. Ressentir la peau comme une membrane enveloppant un corps vide lintrieur et vide lextrieur, jusqu
que se dvoile lUn qui ne peut tre peru.
26. Ramener et dissoudre les sens dans lespace du cur jusqu ce quclate la joie.
27. Mditer sur un espace vide ou sur la vacuit du corps entier.
28. Maintenir toujours et partout lattention dans lespace vide du cur ou de la fontanelle.
29. Mditer sur son corps en train de brler des pieds la tte jusqu ce quil ne reste que des cendres
disperses par le vent.
30. Lesprit tranquille, imaginer le monde entier consum par les flammes.
31. Mditer, dans la sensation du corps physique et cosmique, sur les lments qui se rsorbent les uns dans les
autres, du plus grossier au plus subtil, jusqu remonter la Source-Conscience.
32. Ressentir lnergie du souffle, dense, subtile, sonore, dans lespace de la fontanelle puis entrer dans le cur
au moment de lendormissement pour tre conscient de ses rves et du sommeil.

33. Mditer sur lunivers en train de se dissoudre progressivement dans le vide avec des formes de plus en plus
subtiles.
34. Percevoir la ralit de Shiva, sans limite, dans toutes les formes de lunivers.
35. Voir lunivers comme sil tait compltement vide et laisser la pense sy dissoudre.
36. Prendre conscience de lespace vide dans nimporte quel rcipient sans prter attention aux parois.

37. Contempler longuement un vaste espace dpourvu dobjet et laisser les penses sy dissoudre.

38. Prendre conscience puis demeurer dans lespace entre deux objets, tats, penses, souffles, etc.

39. Prendre conscience de lattention immobile qui sest retire dun objet, juste avant quelle ne se saisisse dun
autre.
40. Contempler le corps et lunivers en les ressentant faits de conscience.
41. Prendre conscience de la fusion des deux souffles dans lespace vide et de lharmonie globale.

42. Ressentir, contempler et savourer globalement le corps et lunivers comme remplis de flicit.

43. Accueillir la batitude et la ralit qui peuvent se rvler aprs stre chatouill les aisselles.

44. Fermer les ouvertures des sens et laisser clater la joie en ressentant le fourmillement produit par lnergie du
souffle.
45. Prendre conscience du dploiement dnergie et de joie entre le dbut et la fin dun rapport sexuel.

46. Observer attentivement lorgasme dans la pleine conscience de lnergie dans le corps.
47. Seul, se remmorer consciemment le moment qui prcde lorgasme jusqu la jouissance.

48. Lorsque se prsente une grande joie, comme au moment de revoir un ami ou un parent aprs une longue
sparation, tre attentif lapparatre de ce bonheur.
49. tre attentif au plaisir qui merge du fait de manger et de boire (au plaisir et non lobjet du plaisir).

50. tre attentif la joie que procurent la musique et lart en gnral.

51. Prendre conscience du sentiment de satisfaction et du lien quil entretient avec la plus grande flicit.

52. Prendre conscience de lendormissement et du point de passage entre les tats de veille et de sommeil.

53. Laisser le regard embrasser un espace clair par les rayons du soleil, de la lune ou dune lampe.

54. tre particulirement attentif aux moments o se dissout le sens du moi : le repos de la mort dans la posture
du cadavre, lnergie du corps dans un accs de colre, la fixit du
regard et de lattention, la succion ininterrompue et la concentration sur le got, le retournement de la langue et la
contemplation du vide.
55. Mditer assis sur un sige, mains et pieds sans support.
56. Paisiblement assis ou allong, les bras lgrement arrondis, se concentrer sur le creux vide des aisselles.

57. Fixer le regard sans cligner sur une forme extrieure et laisser la pense perdre tout support.

58. En gardant la bouche ouverte, retourner la langue contre le palais et se concentrer sur lmission du son hhh
en laissant le mental se dissoudre dans la paix.
59. Assis ou allong, mditer sur le corps comme sil tait priv de support.
60. Prendre conscience de la lenteur dun vhicule ou des mouvements du corps dans la marche pour se laisser
couler dans la tranquillit du flot et de lespace conscient.
61. Contempler longuement un ciel clair et sans nuages avec le corps et les yeux immobiles.

62. Contempler le ciel entier comme tant de la nature de Shiva et le laisser se rpandre dans la tte jusqu le
percevoir dans toute chose.
63. Prendre conscience de la nature de Shiva, dans la veille, le rve et le sommeil profond, comme le substrat
commun aux trois tats.
64. Mditer sur lobscurit extrieure lors dune nuit noire et sans lune.
65. Contempler lobscurit intrieure les yeux ferms en laissant le mental sy dissoudre, puis en ouvrant les yeux
sur lobscurit extrieure, reconnatre lespace commun dans lequel tout cela apparat.

66. Lorsque un obstacle accidentel ou volontaire soppose la satisfaction dun sens, prendre conscience de
lespace vide et non-duel.
67. Chanter ou prononcer le son A sans lui ajouter de sonorits nasales ou aspires la fin.

68. Se concentrer, lesprit libre de support, sur un h aspir ( visarga) en fin de lettre.
69. Mditer sans support en ressentant le vaste ciel infini dans toutes les directions en mme temps.

70. tre attentif lorsquune douleur apparat, comme en se piquant le corps avec une aiguille.

71. Percevoir la vacuit du mental, de lintellect et de lego.

72. Observer les phnomnes, conscient que cest toujours la pense dualisante qui spare et cre lillusion de la
dualit.
73. Observer un dsir ds quil apparat, et le laisser immdiatement se dissoudre dans lespace mme do il a
jailli.
74. Ressentir que JE SUIS avant mme lapparition de la volont et du savoir, et demeurer simplement en
tant qu tre .
75. Une fois que le dsir et le savoir sont apparus, ramener lattention leur source, libre de tout objet.

76. Ds quun dsir de connatre un objet ou de savoir quelque chose apparat spontanment, ramener lattention
sur la spacialit de la connaissance elle-mme.
77. Reconnatre que cest la mme Conscience impersonnelle qui est luvre dans des milliers de corps pour
transcender le temps.
78. Rester tranquille lorsquapparaissent les diffrents tats de dsir, colre, avidit, ivresse ou jalousie, et
prendre conscience de larrire-plan tranquille dans lequel ils apparaissent.

79. Contempler lunivers tout entier comme un spectacle ou un simple film, sans sidentifier au spectacle.

80. Observer avec attention et quanimit le jeu de la douleur et du plaisir, sans se laisser prendre.

81. En se dsidentifiant du corps, raliser que je suis partout , bienheureux.

82. Voir que la connaissance, le dsir et lactivit apparaissent en soi comme dans tous les objets en mme temps
et se fondre dans leur substance commune et partout prsente.
83. Prendre conscience de lunit au-del de toute relation duelle sujet-objet.
84. Faire lexprience de la conscience dans le corps des autres comme dans le sien, en ressentant la
conscience de chaque tre comme sa propre conscience.
85. Libre de tout support, sans pense, reconnatre spontanment la non-dualit du Soi.
86. Parce quomniscient, omniprsent et omnipotent, reconnatre que je ne suis pas diffrent de Shiva, que Je
suis Shiva .
87. Prendre conscience que tous les phnomnes jaillissent de Soi, comme les vagues de leau, les flammes du
feu et les rayons du soleil.
88. Lorsquon scroule dpuisement et que lagitation sapaise, savourer la disponibilit.
89. Prendre conscience de toute perte de conscience o lesprit disparat.
90. Demeurer les yeux fixes et sans cligner, lattention simultanment ouverte lespace intrieur et extrieur.

91. Se boucher les oreilles, contracter lanus, et couter le son intrieur.

92. Contempler le fond dun puits ou dun abme et laisser les penses se dissoudre dans la profondeur.

93. Si la prsence de Shiva est partout, o bien pourrais-je aller ?

94. Profiter de chaque impression sensorielle pour reconnatre la conscience paisible dans laquelle tout apparat.

95. Profiter de lternuement, de lapparatre dune grande peur ou peine dans un moment de catastrophe, de la
stupfaction, de la faim ou de la satit pour reconnatre lessentiel.
96. Lorsque le souvenir dun objet apparat la vue dun lieu connu, laccueillir librement et le laisser se dissoudre
ici et maintenant dans la pure conscience du corps.
97. Fixer un objet puis en retirer lentement le regard et la pense jusqu se sentir tre la demeure du vide.

98. Contempler lnergie de la conscience qui merge de lintense dvotion.

99. Regarder un objet en incluant tous ceux autour dans le mme espace de perception et mditer dans la paix de
cet espace vide impersonnel.
100. Se librer des penses de puret et dimpuret en prenant conscience du bienheureux regard, libre des
penses quil illumine.
101. Reconnatre que rien nexiste indpendamment de la Conscience.
102. Demeurer heureux dans la paix sans forme et quanime dans toutes les situations.
103. Demeurer libre du dsir et de laversion, et dans lespace entre les deux, tre conscience.

104. Reconnatre ce qui ne peut tre connu et saisi, le vide qui imprgne tout, comme Shiva lui-mme.

105. Contempler lespace vide sans support ni limite jusqu reconnatre et se fondre dans le non-espace au-del
de ltre et du non-tre.
106. Profiter du moment o lattention se porte sur un objet pour len retirer immdiatement et librer la pense de
tout support dans lespace vide qui lenglobe.
107. Chanter le nom de Bhairava jusqu sidentifier Shiva.
108. En affirmant je suis ceci ou cela , ou ceci est moi , se souvenir quavant dtre ceci ou cela, JE
SUIS , et trouver la paix, sans support.
109. Mditer sur des mots comme ternel, omniprsent, sans support, Seigneur de tout ce qui est jusqu
incarner pleinement ce quils signifient.
110. Pour tre en paix, considrer lunivers entier comme une illusion.
111. Percevoir clairement que les objets extrieurs dpendent de la connaissance sensorielle et mentale que
nous en avons, et quen amont ce cette perception limite, dans la Vision du Soi, lunivers entier est vide.

112. Voir quil nexiste ni attachement ni libration au-del de la peur, et que lunivers apparat dans la conscience
comme le soleil se reflte sur leau.
113. Reconnatre que plaisir et douleur apparaissent par lintermdiaire des sens, et sen dtacher en demeurant
dans le Soi.
114. Quand lattention sveille elle-mme, contempler la connaissance et le connu comme ntant
quessentiellement Un.

115. Lorsque seffacent lnergie, le mental, lintellect et la conscience individuelle limite par ces attributs,
reconnatre la nature ultime de Shiva. 82

Aprs un moment de grand silence, vous pourrez ventuellement refaire le souhait (si vous lavez fait au dpart)
puis terminer la sance comme dans lun des exemples prcdents. Vous pourrez ensuite galement pratiquer
ces techniques spontanment nimporte quel moment du jour et de la nuit, directement, sans prparation.

Comprenons bien quil nest ici question ni de progression, ni dtapes, ni daccumulation, ni de faire, pour raliser
la Conscience. La comprhension intime dune seule de ces concentrations suffit goter la quitude
non-duelle du Soi, la sagesse , aprs que les fluctuations mentales aient t suspendues. Cest pourquoi, la
pratique essentielle consiste se rappeler du Soi dans une contemplation constante, de jour comme de nuit.
Cest cette souvenance que nous rappellent ces 112 ouvertures , mais aussi les rituels, les prires ou le mant
naturel du souffle ( Ham Sa, SoHam je suis ). La mditation pure ne consiste qu demeurer sans effort dans
cette prsence immobile et permanente, sans fluctuations. Cest aussi le Cur de yoga-nidr.
[77] . Swami Veda Bharati, extrait dune confrence donn Budapest (Hongrie). Retranscrit & traduit de langlais par lauteur.

[78] Voir goraksa-atakam Les 100 versets de Goraksha .

[79] Mandukya Upanishad, Karika III, 37-39, extrait des 108 Upanishads, traduits et prsents par Martine Buttex, Dervy,
2012, p. 271.

[80] Voir chapitre sur la mort et lexprience de Ramana Maharshi.

[81] Vijnana Bhairava Tantra. La premire pratique est donne dans le verset n 24. Ainsi, la n2 renvoie au verset n 25, etc. Je conseille vivement les
traductions et commentaires de Lakshman Jo, Lilian Silburn et Pierre Feuga, et bien sr de revenir au sanskrit pour en comprendre toutes les nuances et les
subtilits.

[82] Cette concentration correspond au verset 138. Je fais donc ici rfrence 115 versets et 115 observations , bien que trois dentre eux (le n 69, 70
et 106, soit ici les n 46, 47, 83), pour certains commentateurs, ne mentionnent pas directement une concentration . Selon cette logique, nous revenons
112 , ce qui correspond au chiffre mentionn dans le Tantra au verset 139. Mais lon pourrait aussi trs bien considrer que les concentrations n
21-22, ou 88-89, ou 110- 111 nen forment quune, parmi dautres combinaisons possibles.
 Bibliographie

Si les ouvrages traitants exclusivement du yoga-nidr sont rares, ceux consacrs au Yoga
en gnral sont aujourdhui trs nombreux. Je ne propose ici que quelques rfrences qui mont notablement
clair ou qui dune faon ou dune autre renvoient directement aux enseignements abords dans ce livre.

ANIRVAN Shr, La Vie dans la vie, Albin Michel, 1984 ; Antara Yoga et Le plerinage vers la vie et vers la mort, Infoli

2009. AUROBINDO Sri, La Force du Yoga, Textes choisis et prsents par P. Bonnasse, Seuil,

2011.

BALSEKAR Ramesh, Conseils de Ramana Maharshi pour la ralisation spirituelle,

Almora, 2011.

BOUCHARD dORVAL Jean, Reflets de la Splendeur, Le Shivasme tantrique du Cachemire, Almora,

2009.

BUTTEX Martine (traduction & prsentation de), 108 Upanishads, Dervy, 2012. CHINMAYANANDA Swami, La

Non-Dualit, Dervy, 2014 (avec DVD) ; la Bhagavad-Gita

commente, Trdaniel, 2012.

DYCZKOWSKI Mark (traduction & commentaires de), Les aphorismes de Siva : les Shiva Sutra avec le

commentaire de Bhaskara, le Varttika, Almora, 2013. FEUGA Pierre (traduction & commentaires de), Cent douze
mditations tantriques, le Vijnana Bhairava Tantra, Accarias, 2007. HART William, Lart de vivre, Mditation
Vipassana enseigne par S. N. Goenka, Seuil,

1997.

KLEIN Jean, Qui suis-je ? La qute sacre, Le Reli, 2007.

LAKSHMAN JO Swami, Shivasme du Cachemire, le Secret Suprme, Les Deux Ocans, 2000 ; Vijnana Bhairava,

The Manual for Self-Realization, Munshiram Manoharlal, 2007. MAHARSHI Ramana, Lenseignement de R. M., Alb
Michel, 2005 ; Sois ce que tu es, Sri Ramanasramam, Tiruvannamalai, 2011.

MICHAEL Tara Michael (traduction & commentaires de), Hatha Yoga Pradpik, Un trait de Hatha Yoga, Fayard,
1974 ; Yoga, Le Rocher, 1980. MILLER Richard, Yoga Nidra : Awaken to Unqualified Presence Through
Traditional MindBody Practices, Kindle, 2010 ; Yoga Nidra : The Meditative Heart of Yoga, Sounds True Ink,
2005.

MONTAIGNE Michel Eyquem de, uvres compltes, Gallimard/Pliade, 1962. NISARGADATTA, Je suis ; A la

source de la conscience ; Conscience & Absolu, Les Deux Ocans, 2000. NORBU Namkha, Le cycle du jour et de

la nuit, Seuil, 2003 ; Le yoga du rve, Accarias,

2012.

PANDA N.C., Yoga Nidr, Yogic Transe, Theory, Practice and Applications, Printworld,
2003.

PAPIN Jean (traduction & commentaires de), Shiva Samhita ; Gheranda Samhita, Traits classiques de

Hatha-Yoga, Almora, 2013. PATANJALI, Yoga-Sutras, sous la direction de Franoise Mazet, Albin Michel, 1991.
PORTE Alain (traduction & commentaires de), Ashtavakra-Gita, Les Paroles du Huit fois difforme : Dialogue sur

la ralit, Ashtavakra-Gita, LEclat, 1996 ; Shiva le Seigneur du Sommeil, Seuil, 1996. RAMA Swami, Living with
the Himalayan Master ; Enlightenment Without God ; Path of Fire and Light, Volume II ; Om the Eternal Witness ;
Exercice Without Movement,

Himalayan Institute, 1999.

RHIEL Andr, Le Regard de Shiva , Les Entretiens de La Falaise Verte, 2006. RIVIERE Jean M., Lasparsha

Yoga, Un yoga pour lOccident, Arch Milano, 1989 ; Lettres de Bnars, Albin Michel, 1982. SATYANANDA

Swami, Yoga Nidr, Bihar School of Yoga, 1980. SHANKARCHRYA Shr, Tattva Bodha, La connaissance de la

vrit, Chinmaya Mission France, 1996 ; Upadesha Sahasri, Les mille enseignements, Arfuyen, 2013 ; et aussi :
 Dashashlok ; tma Shatkam ; Yogataravali, etc. SILBURN Lilian (traduction & commentaires de), Le Vijnana

Bhairava, Institut Civilisation Indienne, 1999 ; La Kundalini ou Lnergie des profondeurs, Les Deux Ocans,

2000. TIKHOMIROFF Christian, Le Banquet de Shiva, Pratiques et philosophie du Ntha-Yoga,

Dervy, 2013. TRACOL Henri, Pourquoi dors-tu Seigneur ?, Pragma, 1983. TRINLAY Wamgyal, Yogas tibtains

du rve et du sommeil, Claire Lumire, 2008. VEDA BHARATI Swami, Night Birds : A Collection of Short

Writings, International Institute of Yoga Science and Philosophy, 2000. WAITE Dennis, LAdvata-Vedanta, Thorie

& Pratique, Almora, 2011.

 Du mme
auteur

Bibliographie slective de Pierre Bonnasse

LAmant du Vide, Pomes pour la Prsence, Le Nouvel Athanor, 2012.

Sur les rives de Mre Ganga, Le Journal du Yoga, 2012.

Sri Aurobindo, la Force du Yoga, Seuil, 2011.

Vaincre le harclement moral par la Sophrologie, Mdicis, 2011.

LAttitude phnomnologique, Notes sur la conversion et la non-dualit du regard,

oliennes, 2011.

Conseils de Ramana Maharshi pour la ralisation spirituelle, Almora, 2011.

Au coeur de lInde ternelle, Le Journal du Yoga, 2010.

La Route du Soi, la voie du retour vers lOrigine, Vga, 2010.

Le Pouvoir de lAttention, Exercices de Sophrologie pour la vie quotidienne, Mdicis,

2009.

The Magic Language of the Fourth Way, Inner Traditions, 2008.

Mode demploi de la parole magique, Dervy, 2005.

Les Voix de lExtase, Trouble-fte, 2005.

Plus dinformations :
www.nidra-yoga.com
 Pour ldition originale :
ditions Almora, 2015 ISBN de
ldition originale :
978-2-35118-238-3

Pour la prsente dition numrique :

ditions Almora, 2014. ISBN de
ldition numrique :
978-2-35118-265-9

Illustration de couverture :
Franois Matton

Cet ouvrage a t numris le 5

mars 2015 par Zebook.

ditions Almora 51 rue

Orfila, 75020, Paris
La copie de ce fichier est autorise pour un usage personnel et priv. Toute autre reprsentation ou reproduction intgrale ou partielle, sur quelque support
que ce soit, de cet ouvrage sans le consentement de lauteur ou de ses ayants droit ou ayants cause, est interdite (Art. L122-4 et L122-5 du Code de la
Proprit intellectuelle).
Selon la politique du revendeur, la version numrique de cet ouvrage peut contenir des DRM (Digital Rights Management) qui en limitent lusage et le
nombre de copie ou bien un tatouage numrique unique permettant didentifier le propritaire du fichier. Toute diffusion illgale de ce fichier peut donner
lieu des poursuites.
 Dans la mme collection

Les 7 cls de la mditation, Erik Sabl

Petit trait de la connaissance de soi, Jos Le Roy

Ladvaita vednta facile, Dennis Waite

La vision non-duelle de Douglas Harding, Richard Lang

Aux sources du yoga, Alain Delaye

Retrouvez toutes nos publications sur

www.almora.fr