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What Are Nocturnal Meditations?

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

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

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

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

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

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

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

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

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

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

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

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

Andrew Holecek, What are Nocturnal Meditations
Andrew Holecek

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

Tips for the Rally Team: How to Support Someone in Their Grief

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Tip #1: Claiming your discomfort allows you to show up and be present. From the griever’s perspective, it’s a huge relief to be around those who are willing to be uncomfortable and show up anyway.

If you aren’t sure you should say something—ask. Err on the side of being present. Your effort really is noticed and appreciated.

Tip #2: Don’t be a cheerleader. When things are dark, it’s OK to be dark. Not every corner needs the bright light of encouragement. In a similar vein, don’t encourage someone to have gratitude for the good things that still exist. Good things and horrible things occupy the same space; they don’t cancel each other out.

Do mirror their reality back to them. When they say, “This entirely sucks,” say, “Yes, it does.” It’s amazing how much that helps.

Tip #3: Don’t talk about “later.” When someone you love is in pain, it’s tempting to talk about how great things are going to be for them in the future. Right now, that future is irrelevant. Stay in the present moment, or if the person is talking about the past, join them there. Allow them to choose.

Tip #4: In all things, not just in grief, it’s important to get consent before giving advice or offering strategies. Ask the person whom you’re supporting, “Are you wanting empathy or a strategy right now?” Respect their answer.

Tip #5: Lean in and hang back. Respond to your friend, be curious and responsive to their needs. At the same time, don’t ask the grieving person to do more work. Observe how things are landing for them, but in those early days, please don’t expect—or demand—that they show up with their normal emotional-relational skills. They do not have them. Asking the grieving person to educate you on how best to help is simply not something they can do.

Excerpted from It’s OK That You’re Not OK: Meeting Grief and Loss in a Culture That Doesn’t Understand by Megan Devine.

 

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Megan Devine is a writer, speaker, and advocate for emotional change on a cultural level. She holds a master’s in counseling psychology. Since the tragic loss of her partner in 2009, Megan has emerged as a bold new voice in the world of grief support. Her contributions via her site Refuge in Grief have helped create sanctuary for those in pain and encouragement for those who want to help. For more, visit refugeingrief.com.

 

 

 

 

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Pinterest Tips for the Rally Team (3)

How to Keep Your Mind from Wandering in a Yoga or Meditation Practice

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PHASE 1

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

PHASE 2

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

PHASE 3

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

PHASE 4

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

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

 

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

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

 

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How to Breathe With Your Whole Body

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Spending time in the woods—or shinrin-yoku (“forest bathing”)—has been proven to significantly strengthen our immune system and increase our overall happiness. The forest air triggers our bloodstream to produce 40 percent more natural killer cells, which help fight harmful viruses, bacteria, and other illnesses. The tradition of forest bathing goes back a long time in Japan’s folk medicine, but it has its longest history in China and Taiwan and has been called senlinyu there for centuries.

Ancient knowledge about healing from nature is also found in traditional Chinese medicine. Numerous exercises from qigong are designed to “absorb the chi of nature” and are carried out mainly in forests or green areas with trees. Even the qigong masters of the past apparently knew that nature not only heals in the form of plant- and mineral-based pharmaceutical substances, but also by a person simply being present in a green space and breathing. In qigong, absorbing the chi of nature is always associated with breathing techniques.

Xiaoqiu Li, a two-time Chinese state champion in wushu (traditional Chinese martial arts), taught me the following exercise for “whole-body breathing.” This specific exercise helps you to take in the healthy forest air quite intensely and to release old air and harmful substances very consciously. You will especially feel the purifying effects of this exercise in your body if you are a smoker or live in a polluted city.

Look for a place in the woods that appeals to you and that has an even surface to stand on, and then follow these steps:

  1. Stand with your feet shoulder-width apart and as parallel to each other as possible, with your knees slightly bent and arms relaxed at your sides.
  2. “Open” your chest cavity by lifting your arms up in the air away from your body, in the form of a circle overhead, as if you were a tree revealing its mighty crown to the sky. Take a deep breath in while doing this, starting in your stomach and continuing to fill up your chest with air.
  3. When your arms meet over your head, guide them down in front of your body, holding them together and parallel to each other. Simultaneously begin to breathe out, making fists with your hands while squatting down.
  4. At the end of these movements, slowly press your elbows against your body at stomach level. This pressing of the elbows and curving of your body help your lungs to empty themselves entirely.
  5. Repeat these movements slowly and mindfully and try to make everything as smooth as possible.

Excerpted from The Biophilia Effect: A Scientific and Spiritual Exploration of the Healing Bond Between Humans and Nature by Clemens G. Arvay.

Clemens Arvay - The Whole-Body Breathing Exercise Sounds True BlogBorn in 1980, Clemens G. Arvay is an Austrian engineer and biologist. He studied landscape ecology (BSc) at Graz University and applied plant sciences (MSc) at the University of Natural Resources and Life Sciences in Vienna. Arvay examines the relationship between humans and nature, focusing on the health-promoting effects of contact with plants, animals, and landscapes. He also addresses a second range of topics that includes ecologically produced food along with the economics of large food conglomerates. Clemens G. Arvay has written numerous books, including his bestseller The Biophilia Effect. For more, please visit clemensarvay.com.

 

 

Summer Super Sale - The Biophilia Effect

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A Ceremony to Greet the Cardinal Directions

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Greeting the cardinal directions is a common practice in shamanic cultures. There is no one right way shamans greet the directions. Honoring the directions was often based on weather patterns in the local area, specifically which direction the wind entered the land.

I encourage you to find your own way to greet the directions. We all know East is the direction of the rising sun and West is the direction of the setting sun. The direction away from the equator reminds us of winter and cold, while the opposite direction invokes a feeling of warmth.

Some people make medicine wheels that they stand within when doing ceremonial work. You might find objects in nature such as a feather, rock, or crystal. Or you might light a candle or put out a bowl of water to honor qualities you feel represent a given direction.

An Exercise to Call in the Directions

As you did when calling in helping spirits, take some time to reflect on the directions.

Stand and face East. Close your eyes and place your hands on your heart. As you focus your imagination on the East and the rising sun, what feelings emerge for you?

Turn South and let your imagination soak in the qualities that come to you associated with the South.

Face West and take a deep breath and exhale. In your mind’s eye, see and feel the sun setting. What associations does this bring to you?

Next, face North and observe how you feel in your heart. What meaning does the North hold for you?

In some cultures, the direction of Below is greeted to honor Earth.

And the direction of Above is welcomed to honor Sky.

Lastly, the direction of Within is acknowledged to honor the power of spirit and divine light that resides in each us.

Excerpted from The Book of Ceremony: Shamanic Wisdom for Invoking the Sacred in Everyday Life, by Sandra Ingerman.

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Sandra Ingerman A Ceremony to Greet the Cardinal Directions Sounds True BlogSandra Ingerman, MA, is an award-winning author of 12 books, including Soul Retrieval: Mending the Fragmented Self, Medicine for the Earth, Walking in Light, and The Book of Ceremony. She is the presenter of several audio programs produced by Sounds True, and she is the creator of the Transmutation App. Sandra is a world-renowned teacher of shamanism and has been teaching for more than 30 years. She has taught workshops internationally on shamanic journeying, healing, and reversing environmental pollution using spiritual methods. Sandra is recognized for bridging ancient cross-cultural healing methods into our modern culture, addressing the needs of our times.

Sandra is known for gathering the global spiritual community together to perform powerful transformative ceremonies, as well as inspiring us to stand strong in unity so we do our own spiritual and social activism work while keeping a vision of hope and being a light in the world.

She is passionate about helping people to reconnect with nature. Since the 1980s, thousands of people have healed from past and present traumas through the classic cross-cultural shamanic healing method Sandra teaches called “Soul Retrieval.”

She is a licensed marriage and family therapist and professional mental health counselor. She is also a board-certified expert on traumatic stress. She was awarded the 2007 Peace Award from the Global Foundation for Integrative Medicine. Sandra was chosen as one of the Top 10 Spiritual Leaders of 2013 by Spirituality and Health magazine.

Sandra has had two new books released in 2018. The Hidden Worlds was co-written with Katherine Wood and is a novel written for young adults to help them navigate the changing world. The Book of Ceremony was written for a shamanic and general audience on how to bring the sacred into daily life by performing shamanic ceremonies designed for our times and the challenges we are facing today.

sandraingerman.com

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Creating an Altar in Your Home

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

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

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

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

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

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

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

Create Your Own Altar Sounds True Blog

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

Miles Neale Creating An Alta in Your Home Sounds True Blog

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

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

 

 

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