by Leza LowitzFreedom of Mind by Rene MagritteI’ve been thinking about different thinker regimes lately, especially after having been cooped up for the better part of a year in close quarters with a teenager, and often feeling like I’d literally lost my mind. Both of us moved from Japan to the USA without “his fathers”, who bided behind to care for his elderly father. My son had never lived abroad before or spoken the English language with any regularity. Add Covid-1 9 lockdown and ordinary teen disarray to the mix, and it’s not hard to imagine how such a big transition would be a challenge. The open awareness I’d raised for decades through my mindfulness and yoga practice often took a backseat to a kind of coping by triage. Eventually I recognise I needed to tend to my cognitive state in a more intentional way.In daily life, our imaginations might not normally be very receptive, but in yoga, reflection, singing, and creative nations, such as dancing and creating art/ writing/ music, we enter into a approachable mind-state beyond logic and “right and “wrong.” In this responsive territory, instinctive estimations that might not be instantly accessible through regular thought process can arise or be “tapped into.” Through asana, dhayana, and pranayama, the awareness or picturing judgment sinks, and subconscious awareness arises.In asana, we want to develop a “relaxed awareness” so that our unconscious and subconscious thoughts and structures can surface and we are aware enough to take note. In practice Raja Yoga( The Eight Limbs ), we progress through the Five Koshas, with Annamaya Kosha and Pranamaya Kosha being the Conscious Mind, Manomaya and Vijnanamaya Koshas being the Subconscious Mind, and Anadamaya Kosha being the Unconscious Mind. In terms of awareness, the first two koshas are Wakeful Awareness, the second two koshas are Dreaming Awareness, and the last, Anandamaya, is Meditative Awareness.From a practical point of view in asana practice, if you are focusing on the body, the gulp, and your planned, you’re bringing your consciousness inside yourself to invite a deeper regime of loosening. In doing so, you’re less likely to get injured than if you are not “in your body” and your attention is directed outward. You’re also drawing your senses inward, where it’s more likely you can connect to a deeper nation of consciousness, such as the subconscious mind.When we become aware of this process, we can harness the power of the subconscious mind to bush grains through resolve and intention( sankalpa ), which is one of the practices of Yoga Nidra. Through practice of the yamas and niyamas we can then use this strength to influence our lives in a positive way. We can embed, encourage and sea positive grains, affecting changes in our lives and in the world, even sometimes healing ourselves physically and emotionally. These are some of the outcomes that are able gleaned by tapping into the subconscious mind. “Its what” I have cuddled during the Covid-1 9 pandemic, and it has helped me.Modifying Our BehaviorAsana can help us notice our habitual modes of behavior, which often mask our deeper self and quality( in yoga this is called swabhava ). When the psyche is calm and hushed, these deeper territory of consciousness are more likely to surface. When we are conscious last-minute, we are able to actively restructure and reform our habits and temperaments, burning away our restrict blueprints and stamps( samskaras ). When we notice that automatic responses arise in daily life, we can detach and be more genuine. We provide responses mindfully, so we are not as “unconscious” in our behaviours. Here’s an example: If my teen is on the phone during Zoom class-time, I might yell at him to lean his phone away. Or I might try to take it from him, volunteer upshots, or agreement. Of route , none of that is very skillful, and none of it runs. So instead, through the capacity for observation that I have developed through my tradition, I only notice the antagonism developing, and let “its been”. Then I dig a little deeper and detect what is beneath it. I notice this emotion is fear–fear of him neglecting, anxiety for his future. If I hold that feeling with kindness, and continue to investigate, I might find foiling, shame, self-judgment. And if I sit with those feelings for longer, without judging myself, I might find that all of this is motivated by love, and a desire to see him happy.Then I can re-set. I can establish the awareness decision to tap into that subconscious inclination and feeling of adore, and re-wire my pattern. The next time it happens, if I take a breath and say, retaining root causes of my sentiment, I might be wary sufficient to just calmly mention it formerly, and then tell him I adoration him, and tell “its been”. Since anger never achieves the desired reaction anyway, why is ongoing to sustain? He will have to face the consequences of his actions. He will learn( or he won’t ), in his own go. Meanwhile, I have stepped out of being provoked and reactive. I am reacting from a more aware place of intentional preference and kindness–both to him and most importantly, to myself. This grants him the opportunity to change his response as well, and we can break the cycle.Asana discovers and stops the “citta vrittis, ” or churnings of the attention, which are the causes of our bear and which lead to actions that develop latent notions and imprints( samskaras) in our thinkers. In access like that described above, we can move from consciousness into the unconscious mind through the eight wings and thus refine and refine our citta( dynamic consciousness ). According to Patanjali, before things occur( prakriti) in the world, they exist in some latent anatomy, either as a remember, want, hope, hope, objective, vigour, pour, abstraction or dream. Therefore, if you mount an intention( sankalpa) in your asana practice, you are guiding the unconscious( or subconscious) imagination in a certain direction and seeding a grain that can grow in your spirit and can be manifest in the material world. For example, I might plant the grain to remain calm the next time I have a conflict with my son rather than getting angry. I can take a breath, stay calm, say what needs to be said, and let go of the results of the. When I change my response, his response changes in turn. In this behavior, we both detach from the cycles/second in conflict situations. When the spirit is clear and calm, the grain can grow.Karma and the SubconsciousWe can also work with the subconscious mind to change our karma. In yogic philosophy, there are three seams of karma and samsakaras in our judgments. On the first stage, karma and samskaras increase and are embed depth in our unconscious minds–everything we have done is imprinted there, where they are latent and unmanifest. On the second level, in the subconscious mind, the report contains samskaras that are being placed, modified, or are in the process of being proven. The third position is when these samskaras come into maturity and realization as our current karma, or predestination. The three types of karma are basically past, present and future actions.In our rehearse, over season, and with proper guidance and support, we can create a safe place for beliefs from various levels of our consciousness to surface. So when past damages or habits grow, if we are sufficiently braced, we can accept them without opposition and take the opportunity to cleanse ourselves, heal, foster ourselves, and sanctify our latent samskaras. In this action, we can observe and correct negative patterns in our brains and replace them with positive patterns and associations.Yoga Nidra and Objectives( Sankalpas) When we look inward, sometimes trauma or wonts from the subconscious grow. One rehearse I have found very important in this process is Yoga Nidra, where the deeper layers of review are brought into awareness awareness through total relaxation of their own bodies. Consciousness walks from one stratum to another, sometimes deep, sometimes not so deep. We can then delivering awareness, pity and kindness to these recognitions, traumas or habits. We can also note the changing state of awareness from instant to time and understand that things are impermanent, and are always changing.In some Yoga Nidra practices, archetypes and represents are used in the guidance precisely to strike at these samskaras and to allow these associations with trauma to arise so we can purify our karma. We can only achieve translation when we are in a tightened territory, free of tension, and feel safe and protected.We contact the unconscious and subconscious through pratayahara–withdrawal of the gumptions. Awareness is withdrawn progressively from the external macrocosm, the body, the sigh, the awareness intellect, the unconscious mind. In advanced places, Yoga Nidra and musing lead to dharana and samadhi.In Yoga Nidra, the spirit eventually becomes one-pointed. In order to prevent the mind from thoroughly withdrawing we concentrate on one channel of agitation: auditory. In this lane, the rest of the brain’s terminals are detached. When consciousness operates from only one channel it becomes more sensitive. We train the mind to stay aware in this state. That’s why there are various steps and strings in Yoga Nidra.In Yoga Nidra, you concentrates on an intention( sankalpa ), so you have seeded a seed in your subconscious mind. If the report contains negative patterns in your life, a positive sankalpa will embed the grains of positive change. For example, I could plant the seed to stay calm when I’m engaged in a tense moment with my teenage lad.( Intentions are best specified as positives, rather than negatives, such as “don’t get angry.”) Then the consciousness revolves to all the different places in the body the practice steers you to, specifically designed to help the samskaras and negativities face so you can purify them from a loosened cognitive state. The more the grain is seeded in the subconscious, the more it ripens in the awareness brain, and in actions.I am see Yoga Nidra to be a wonderful sanctuary these days. It’s the excellent rule to cultivate an expansive and desiring cognitive state. It has been essential for self-care, self-awareness, and self-compassion. Anyone can do it, anywhere, anytime.As Richard Miller, founder of iRest says: “Yoga Nidra, for me, entails our ability to feel that sense of non-separation–to stay in touch with that underlying quintessence no matter the changing state of consciousness.”You can predict more about Leza’s writing at www.lezalowitz.com and about her yoga studio and courses at www.sunandmoon.jp.Subscribe to Yoga for Healthy Aging by Email deg Follow Yoga for Healthy Aging on Facebook deg To say Yoga for Healthy Aging: A Guide to Lifelong Well-Being, go to Amazon, Shambhala, Indie Bound or your neighbourhood bookstore.
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