It's October, the month of Canadian Thanksgiving, and messages of gratitude are inescapable. I came across an article online that was titled "Go From Grumpy to Grateful in 5 seconds!!" It irritated me.  

I'm irritated by the simplicity and instantaneous of it. Especially in October, when the bereaved are staring Thanksgiving in the face, wondering about how to navigate this "holiday" of gratitude, togetherness and abundance, when life has been irrevocably changed by something as uncontrollable and in-suppressible as death and grief.

Grumpy to grateful in 5 seconds
The premise is that  changing your language from "I have to" to "I get to" creates more gratitude. For example, changing the statement "I have to go to work today," to "I get to go to work today" does make me feel more grateful for the fact that I have a job I love. I do find that it shifts my perspective in a positive way, and I'm not denying that this could be beneficial. But, with grief, I'm not so sure it's a helpful strategy. Especially in the early days and months after a loss.  

I think back to the first Thanksgiving after Cam died. I could have said, "I get to go to our family dinner," but the only person I was looking for in that crowded room was him. I could have said, "I got to have him in my life" instead of "I have to live without him," but NO...at that time, the amount of instinctual protest I felt over his death screamed without end "I HAVE TO LIVE WITHOUT HIM IN MY LIFE." Gratefulness felt trite, empty and impossible.

In the past, wrote a blog post about this experience, and outlined some ways to make gratitude more accessible while grieving (you can read it here)...but this week, I was reminded by a grieving friend that sometimes, gratitude just isn't there. Period.

It got me thinking...

This divisive mindset of grumpy or grateful, or sad or happy, sorrow or joy, isn't helpful. It doesn't capture the complexity of human emotion, nor does it promote understanding the parts of ourselves that are so obviously calling out for attention and compassion.

What is wrong with feeling grumpy instead of grateful? I think it's an appropriate way to feel if someone you love has just died, and Thanksgiving is approaching. Just because it's October, doesn't mean your grief vanishes and is replaced  by gratitude in 5 seconds!

If you find yourself unable to feel grateful this Thanksgiving, try releasing the struggle to feel something you don't feel. Don't engage in a discordant battle with yourself. What if you gave yourself permission to just feel what you feel?

Invite the sorrow to sit beside you at the table, so it doesn't have to struggle or compete for your attention. When there is no battle inside, you can listen to yourself and your needs with more clarity. What do you really need to feel more peace/balance/support/recognized/acknowledged/heard etcetera? 

The integration of grief requires authentic expression of your experience. Especially the hard stuff. And, it also requires safe people and places for you to explore your grief and changed self. May your Thanksgiving plans include some of these people and places....

With time, no timeline, and from a place of true integration of your loss(es) and grief, gratefulness may spontaneously arise. And, because you'll have been practiced at paying attention to all aspects of life (the beauty and the pain), it's presence and your awareness of it will be even deeper. 
 
I'd love to know your thoughts on this:

What is Thanksgiving like for you this year? And, what has gratitude/gratefulness been like in your experience of loss? 

Wishing you moments of peace this weekend.

Namaste,
Sandy

This summer, I created a poll on instagram to ask you about your experiences with savasana: Do you practice it? What's the easiest part about it? The hardest? Did it change after your loss? 

I got lots of replies. Here is a summary. 

Do you practice it? Yes and No. Some practice it regularly. Some did and don't any more. Some don't. The reasons for not include: not having the time (even though you know it helps, it's hard to make the time for it), and being fearful of what will come up during the pose (primarily emotion). For the ones that do, repeated and consistent practice was helpful in releasing chronically held tension. However, even with this knowledge, maintaining a regular practice of savasana was a challenge.

What's the easiest? Some reported a feeling of relaxation: "Sinking into the earth," while other reported other things like crying or sleeping.

The hardest part? Almost everyone reported the swelling of emotion or the activity in the mind being the hardest part about the pose. Finding the courage to do it was another. A couple of people mentioned the name - Corpse Pose - being disturbing enough that it was a barrier to their practice...and when the name corpse pose was used by a teacher loosely during a class, the practice became triggering, unsettling and unsafe.

Did the practice of savasana change after loss? With this question I was hoping to glean information around the effect that grief had on one's ability to relax. For most, it did change after loss - in the ways mentioned above. For some, they had never practiced it before, so post-loss it was a new experience. 

What have I noticed as a grief-sensitive yoga teacher? 
In my experience, teaching yoga as a supportive practice for grief, I've noticed how important savasana and relaxation are to living with loss. So important in fact, that I weave the essesnce of savasana into the entire class. The relaxation of effort that one finds in savasana isn't only present in the last 3, 5 or 10 minutes of class, but it is part of the entire experience of yoga asana and mindfulness throughout, especially when it comes to coping with difficult states of mind and emotion.

To me, savasana is an orientation to yoga. An emotional stance towards your practice. This pose embodies the nature and purpose of the entire practice.

And yet, when I go to "regular" yoga classes, savasana is skimmed over, or worse, skipped completely. If it's not, the guidance is around relaxing the body, with less advice on dealing with mental tension, and usually NO advice on how to deal with emotional release during the pose...which is a very  a common experience of those grieving. And so, this important pose - one that embodies the heart of yoga, and is exceptionally helpful to those experiencing ongoing states of suffering - becomes one that is avoided and misunderstood. 

That is why I created this video. I believe that savasana should be taught and practiced with the same depth of technique as headstand or a fancy arm balancing pose. I believe that the teaching of it should include, not only the body, but information about how to consciously relax the mind, as well as the emotions. And it's not simply "letting go" (a phrase that in its popularity has seemed to lose any real meaning). It's more about becoming deeply aware of your states of mind and emotions, and from there, working wisely with them.

So, I hope you enjoy this video. 

The first 10 minutes are a preamble about why savasana is hard. I recommend you listen to it and take some time to reflect on how our modern and western view of relaxation has shaped your experience and ability to relax. 

For the practice, you will need a couple of blankets - one rolled up for behind your knees (or a bolster) and one folded for your head (or a small pillow). It may also be nice to have a blanket to cover up with. 

If you want to explore some of the topics I mention in this video, I have numerous blog posts on the subject:

• It's Actually Called Corpse Pose: The Art and Science of Relaxation
• Savasana is a Practice
• Savasana: Tips and Techniques
• Savasana Versus Sleep
• The Relaxation Response

Namaste,

​Sandy

I had an exceptionally emotional week last week for a number of reasons, and had an upsurging of raw grief by the end. I was done. Exhausted. Mentally, physicaly and emotionally. I was sleepy in the car and anxious to get home, have a hot shower and crawl into bed. Which I did. But once I was lying down, self talk that resisted rest started to bubble up.
 
While my legs felt like lead, and they literally sunk into the mattress, my mind started to come up with all-the-things I could be doing - stuff like: dishes, sweeping the floor, this blog post. When my legs didn't respond to that call to action, my mind started getting dramatic: "If you don't get up now, you may never get out of bed again." Has this happened to you?

"If I start crying now, I may never stop."
"If I  rest now, I may never stop."

What is this?!

Dramatic Sandy was worried I'd lay there forever and never get up again. Wise Sandy piped up with a reality check: "You'll be out of bed in 20 minutes to pee." I had to giggle at this internal dialogue. Myself cutting myself some slack to both rest, and give myself the space to do so. Sure enough, I was out of bed later that night (a couple of times), and I did, in fact, get out of bed the next day.

Why do we do this? Why do we mentally resist rest when our bodies so deeply need it? 
 
I have a few theories...

First, we live in a society that values efficiency and productivity. We hold an unusual status symbol: being busy. It's as though being busy equates with being needed...indespensable...valued...respected by the capitalist machine that makes the world go 'round.

We see this in our view of the body as well. The body as a machine. We become practiced at ignoring our instincts to stop - we work when we are sick, we take medicine to get rid of the sore throat and congestion so we can continue on as normal. We adhere to the only-a-few-days-off-after-a-death-rule, returning to work right after the funeral and before the reality of the death has even sunk in. We are always reachable by text, email, messenger or phone, and responses are expected quickly. We push ourselves, without taking care of ourselves. My car gets an oil change more frequently that I take time off work, for goodness sake.

Second, this addiction to busyness has become a coping mechanism. If I'm busy, I'm distracted. I don't have time or space to feel. Which, at some times, can be helpful. Other times, not so much.

Third, our own personal self-talk and beliefs around rest (which have perhaps been contaminated by points one and two above).

I noticed my self-talk/thought while I was lying in bed last week wondering if I'd ever get out. It went something like this:  "If I succumb to my fatigue, I've given up." And "my need to rest is proof that things are as bad as they seem, and I can't handle it." 

Look at the language I've used in the previous statements: succumb, given up, rest means things are bad, I can't handle it. The language I've chosen, highlights my beliefs about rest...interesting. And worrisome. 

(Be careful how you talk to yourself because you are listening).

I'm reminded of the yogic teachings around the constant churning and agitation of thoughts in the mind. The verse in the Yoga Sutras that reads, Yoga citta vritti nirodhah (Chapter 1, v. 2) and means "yoga is the resolution of the agitations of the mind." Judith Hanson Lasater recently described this on the Feathered Pipe Blog. She described the agitations of the mind as being continual and both conscious and unconscious. They are also the root of our lack of understanding about who we really are and what reality is. 

Noticing my agitated thoughts around rest has got me wondering: How has my culture shaped my beliefs around rest? How do my beliefs about grief and suffering relate to my beliefs about rest? How is resisting rest working for me? How is my identity wrapped up in my ability/inability to rest? What is my reality?

(Yoga is the state in which the agitations of consciousness are resolved).

I've been following the Nap Ministry on Instagram for a while now. Contrary to the resistance to rest, their slogan is REST AS RESISTANCE. This is from their website: 

"The Nap Ministry is a meditation on naps as resistance. It is an artistic, historical and spiritual examination on the liberating power of naps. It re imagines why rest is a form of resistance and shines a light on the issue of sleep deprivation as a justice issue. It is counter narrative to the belief that we all are not doing enough and should be doing more. We are community centered. We are focused on radical self-care." 
 
YES.

These are some of the phrases from Nap Ministry Instagram page that have inspired me to reframe how I view rest: 

I know that a very limiting factor with regards to rest and grief is being unable to sleep. Here again, we can broaden our narrow view of rest to include other things. 

Rest is a huge part of integrating loss and grief.

Grief and rest cannot be "managed" simply by an act of will. It takes surrender. Letting go of the conditions that create more suffering. Letting go of the conditions and agitations of the mind that create rules that simply don't benefit. Letting go of the to dos, and shoulds, simply surrendering to what is truly needed in the moment. So often it's rest. 

Namaste,
​Sandy

Kate Inglis is a Canadian author - not that that really matters, except for the fact that somehow, because we live in the same country, I feel more akin to her. Although, having said that, the more probable reason I feel this way is that she has written a deeply personal book about grief, that resonated with my heart.

I don’t think my little book review will do it as much justice as some of the reviews on her website or on Amazon, but I will share what I really liked about it.

This memoir is about Kate’s experience when her twin boys were born prematurely. One survived, one did not. Notes for the Everlost is a poetic, raw, and moving account of the trauma and grief of her heart wrenching loss.

One of the things I enjoyed the most about this book is Kate’s writing style. She uses creative images, metaphors and explanations to capture aspects of grief that are exceedingly difficult to express with words. She weaves the harsh reality of loss through a layer of lyrical and melodic expression; not in a way that dampens the raw feelings of grief, but in a way that makes it even more powerful. Her words appease the rational and intellectual mind while speaking directly to the abstract and transcendent heart. And, it works. Grief, afterall, is an experience of the heart.

This memoir is immensely honest about the depth of pain in grief. Reading it brought back memories of my own grief - and it invoked fear within me. Fear of “it” happening again. Fear of feeling the shock and impossibility of loss again. This, though, was buffered by an undercurrent of hope that ran through the text. Kate has masterfully crafted the book in this way - somehow capturing wholeness in brokenness. As I was reading, I knew that if (no, when) it happens again, I will survive it and cope.

Some other aspects of the book that I found really helpful were:

The  trauma of the healthcare settings: Kate captures the chasm of life saving  - in the cold, clinical silos of healthcare - with life ending, and the resultant grief and trauma. I think this is an aspect of healthcare that goes largely unnoticed but is a HUGE dimension of grief  - the effects of complicated, complex and emotional medical decisions that people deal with long after they leave  the hospital.

The misconceptions of grief: Kate dispels the misconceptions of grief the run rampant in our society. She understands how our society mis-handles grief and she writes about her experience in navigating this.

She gives practical strategies for dealing with jerks. Perhaps they are well meaning jerks, but, under the pressure of grief, this practical advice is invaluable.

She includes the spiritual wrestling and rumbling. The mysterious. The unseen. Loved that.

And, lastly, the book ends with a number of pages where Kate writes her reflections year after year. Whereas many grief books only tackle the first year, Kate  writes about how her grief was:
Integrated
Present
Absent
Healed, and
Not healed
each year for 10 years! I’ve always struggled with how to understand and explain how “healing grief” feels after so long...and she captures the spiral* of it perfectly.

In summary, if you love reading, poetic and detailed images, and memoirs about grief, I'd recommend this book. I think people who have suffered the death of a baby would find it especially resonate, due to the commonality of experience. Having said that though, I thoroughly enjoyed it even though I don't fit that description - I think there is enough universality in the specifics of Kate's story that many people would connect with. 

Buy Notes for the Everlost: A Field Guide to Grief here: ​​

*Spiral: A quote by Ashley Davis Bush from the book: Hope and Healing for Transcending Loss
“Grief is like a spiral. You feel like you are going around in circles and coming back to the same material. But in fact, your grief is always in motion. This means that you come back to what seems like old feelings at a slightly different place on the path. You are changing, integrating, grieving, moving deeper, moving higher, always along the turns of this grief spiral. Be patient with yourself in the process.” 

It was in 1637 that Descartes wrote the phrase je pense, donc je suis, which translates into “I think, therefore I am.”

I can’t help but wonder if this is where we went off track.  Granted, Rene Descartes was a philosopher so this phrase has more depth than what I'll write about here...but is this where, to quote Robert Frost, two roads diverged in a yellow wood? Where we started to overvalue the mind and cognition and under value the body and emotion?

There was another philosopher back then, who took the opposite stance to Descartes. His name was Spinoza. Instead of seeing the mind as a reasoning machine and separate from the body as Descartes did, Spinoza thought the body and mind were one continuous being, where thoughts and feelings are foremost in the body, not the mind. “For his beliefs, Spinoza was vilified and -- for extended periods -- ignored. Descartes, on the other hand, was immortalized as a visionary. His rationalist doctrine shaped the course of modern philosophy and became part of the cultural bedrock” (1).  (There is a great NY Times article about this here).

Fast forward 382 years and we live in a world where are overly cerebral. We value science, logic, rationality. We need statistics, and evidence. Productivity and objectivity is a marker of success. We are basically floating heads, walking around, detached from our bodies, disconnected from feeling.  We are disembodied. Dissociated.  

I think, therefore I am, is a concept that yogis have been addressing for years.

I find it so striking; the areas that light up and the areas that don’t. Our bodies speak to us constantly, through sensation, and lack thereof. 
​

We try to think our way through our losses but we can’t. We have the entire rest of our body that is trying to communicate with us... we have to FEEL. Our minds have to understand that we feel. They have to unite. ​

Yoga is one way to do this. The practice unites the body and the mind - to be mutually respectful allies. In Yoga for Grief Support, I teach about the mind - give strategies to tame it...and explore the language of the body. 

If you want to learn more about the classes and groups I run, you can visit my website by clicking the links below:
In person groups in Edmonton
Online Program

References

​1.  Emily Eakin, 2003. I Feel, Therefore I am. New York Times. Retrieved from:
https://www.nytimes.com/2003/04/19/books/i-feel-therefore-i-am.html on December 4 2018
​
2. Krista Tippet,2016.  Becoming Wise. Retrieved from:
https://onbeing.org/programs/feel-therefore-eve-ensler/ on December 4th 2018

3. Lauri Nummenmaa, Rita Hari, Jari K. Hietanen, and Enrico Glerean, 2018. Maps of Subjective Feelings. Retrieved from: 
http://www.pnas.org/content/115/37/9198 December 5th 2018

Feel, Feel, Feel...

​Sandy

I’ve been sinking into the darkness this December, really relishing in the long nights that mark the approach of solstice. At this time of year, the earth tilts so that the northern hemisphere is the furthest it can be from the sun, making the nights long, and they will get longer until the winter solstice, which is the longest night of the year. After the solstice the earth tilts back, nights get shorter and the days get longer, until the summer solstice, the longest day of the year.  Throughout time the winter solstice has been celebrated and ritualized for the “return of light,” with hope, warmth and comfort in its wake.

Although, this post is about the dark. It is about the time before the light returns. It is the state we are in, when the light comes; but it’s not there yet. It’s dark.

My obsession, nay intention, about sinking into darkness is in direct response to an internal longing for restfulness and reflectiveness that I get at this time of year...It’s  also a counter move against the constant positive spin our culture puts on everything. As Wendell Berry said in the poem above, to know the dark, go dark. I’m going dark.

What about the mysterious? What about that which cannot be measured or quantified? We are forgetting that we are human beings, not a slew of numbers and statistics. We are losing our ability to be in relationship with the unknown, even though we spend most of our lives in this space.

Even within the modern culture of yoga, there is a skew towards focusing on positivity, and upward movement of the psyche towards betterment and progress. What happens to your practice when you are sorrowful and there is downward movement in your soul and psyche? That yoga, no longer fits. It’s not sustainable.

Heck, even the word enlightenment gets so much more positive press than endarkenment.  

I first heard of this word, endarkenment,  in this 12 minute video by Joan Sutherland called The Radiance of the Dark She says that the universe is made up of 96% dark matter. 96%! That leaves only 4 % light. I found that statistic staggering, in our culture that undeniably values light (literally and metaphorically).

I watched the video a few times and every time I hear something more. It’s become one of my favourites  Recently, I jotted down all the words or themes that related to darkness as I watched.I also jotted down word that related to light, for comparison sake.

To explain endarkenment, I thought I’d just share my list with you.
​

Interesting, huh?!

We desperately need to change our relationship to the dark.

Understanding the dark isn’t about looking for, or turning on the light switch, it’s about forming a relationship with the dark itself. Darkness is not a mistake. Part of the human condition is suffering...not to minimize it but to encourage you/me/us/world to understand that we are equipped to benefit from the dark. To find support there. Just like a seed draws on the cool, dark, moist soil to prepare to germinate, our inner darkness can be fertile. It needs to be included as part of our healing.

Some questions for reflection...

How to the words above resonate within you?
What happens for you in the dark?
What is your particular dream?
Does your body experience endarkenment in different ways than your mind?
How can you welcome that which you exclude from your life?
What deep and dark currents can you rely on?
How can you lay back into the mystery and unknowing?
Are you willing to participate in your darkness?



​In Darkness,

​Sandy

ps. I'd love to hear your thoughts and reflections. Leave a comment below!

This summer, I blogged a lot about savasana, and as I was writing each post, I kept coming back to an effect of savasana that is dire medicine for the bereaved - stimulation of the relaxation response.

​In order to understand the relaxation response, we must also understand the stress response. Part of your nervous system - the autonomic nervous system - governs both the stress and the relaxation response. This part of your nervous system is not under conscious control (you can't control your heart rate increase, or change in blood pressure, for example).

​The sympathetic nervous system kicks into action in stressful or emergency situations. It governs the ‘fight or flight’ response, which includes reactions such as: pupil dilation, dilation of the airways to make it easier to breathe, increased blood pressure and heart rate, increased blood flow to the muscles, heightened alertness and activity in your brain to help assess situations and make important decisions. The sympathetic nervous system slows all other functions that aren’t related to survival in an emergency situation – digestion, and urine production are two examples.
 
The parasympathetic nervous system is calming and restoring. It helps you recover from the stress response. For this reason, it is called the ‘rest and digest’ nervous system. It slows the heart rate down, decreases blood pressure, stimulates saliva production and movement in the gut, releases  bile (all systems related to digestion of food and absorption of nutrients), and eliminates waste. These processes are restorative and healing and help to build our reserves back up after being depleted by periods of stress. ​

This is important to be aware of and practice after the death of a loved one because you are under extreme stress for a prolonged period of time. Further, the underlying stress of bereavement, coupled situational stressors such as moments or anxiety, panic (including flashbacks), and even difficult social situations turn the fight-or-flight response up from moderate to maximum. Recognizing that, and learning ways to create relaxation will be invaluable to healing and resilience.

These two systems work in tandem to regulate the internal functions of your body. The key word to understand the healthy functioning of the nervous system is balance.  A nervous system that is chronically ON is very taxing for the body and mind. A finely tuned nervous system, one that responds to emergencies when needed, but is also able to shift into a more restorative state at other times is crucial. You need both these nervous systems working together appropriately and efficiently. 

One aspect of achieving balance in the nervous system is recognizing the value of both nervous system responses. 
 
​In an interesting TED Talk, Kelly McGonigal speaks about "How to Make Stress Your Friend." In this engaging talk, she describes the stress response - the pounding heart, rapid breathing and sweating - and then offers the audience this re-frame: "What if you viewed them instead as signs that your body was energized, was preparing you to meet this challenge?"

She goes on to describe a research study that was done at Harvard University. Basically, they taught participants that their stress response was actually helpful. That the pounding heart was preparing them for action, the faster breathing is getting more oxygen to the brain, and so on. Participants who learned to view the stress response as helpful for their performance were less stressed, less anxious, more confident, on their exam. Fascinatingly, their physiological stress response changed. 

Granted, there is a HUGE difference between preparing for a test and dealing with the death of an important person in your life. Huge. This is where the art of awareness and discernment comes into play. In some cases, your stress response may be trying to serve a purpose - to prepare you to meet a challenge, or to give you burst of energy to protect yourself in some way. The stress response, however, isn't meant to be activated all the time. 

This is where yoga comes in...

Although the functioning of autonomic nervous system is not under your conscious control, aspects of a yoga practice are, which have a "back-door" approach to the nervous system. Richard Faulds says, "When you do yoga - the deep breathing, the stretching, the movements that release muscle tension, the relaxed focus on being present in your body - you initiate a process that turns the fight or flight system off and the relaxation response on. That has a dramatic effect on the body. The heartbeat slows, respiration decreases, blood pressure decreases. The body seizes this chance to turn on the healing mechanisms." 

In periods where your stress is prolonged and intense, developing a relaxation practice is invaluable. The quote above, says it all - yoga is a practice that balances the nervous system. The beautiful thing about yoga is that you can come at it from many different directions. Here are some ways into your parasympathetic nervous system:

• try a gentle or restorative yoga class. I've got an 8-week online yoga for grief support session available, that has a weekly restorative yoga video with a focus on grief support.
• guided relaxation exercises can be so helpful. I've got a 3-part guided audio practice that is accessible online. Another resource I've come to love in my own practice is the Buddhify app. 
• I've been exploring the art and science of savasana which is a powerful body, mind and spirit relaxation practice. I recommend doing it as a stand alone, 10 minute-daily practice. You can read about it in this blog series: 

Savasana, The Art and Science of Relaxation
Savasana is a Practice
Savasana: Tips and Techniques
Savasana and Sleep

Savasana is a pose of conscious relaxation. Although many people fall asleep while practicing savasana, that is not the aim of this pose. In Light on Pranayama, B.K.S Iyengar says, “Some call it the Eternal Now, beyond space and time. Others call it the soul becoming one with the Creator. This can be experienced in perfect savasana when the body is at rest as in deep sleep, the senses as in a dream but the intellect alert and aware.” 

Savasana is a restful pose, and the outcome of it is recuperation and rejuvenation. Sleep, however is not always restful, and it's possible to even wake from sleep and not feel rejuvenated. Why is this? 

Studies have been done that measure the brainwave activity of those people who practice conscious relaxation and found that alpha waves (slow brain waves) increase in intensity and frequency during the practice. Interestingly, in similar studies done on sleep, these alpha waves are not commonly found during sleep, or aren't an overarching and ever-present component of sleep. During sleep, the brainwave pattern changes depending on the depth and stage of sleep. Further, sleep can be un-restful due to insomnia, vivid and disturbing dreams, frequent waking etcetera, etcetera.

With meditation and conscious relaxation however, the brain kind of downshifts to an idle, the alpha state, where sensory input is less, awareness is internal, and the brain is in a state of non-arousal. Alpha brainwaves are the resting state of the brain, and aid in contemplation, reflection, mental coordination, calmness, mind/body integration, learning and creativity.

Practicing meditation and savasana nurture the alpha state. With regular practice, the practitioner to more easily and readily achieves the alpha state. Studies have also shown that practices that employ alpha brainwave activity may have a regulatory role on sleep, meaning that people who practice conscious relaxation and meditation, sleep more deeply and more restfully when it's time to sleep.

As I've said before, savasana isn't about sleeping...but so often, people do fall asleep in savasana. If you aren't getting enough sleep, or enough restful sleep, falling asleep in savasana would make sense. My yoga teacher used to say, "if you fall asleep, you need the sleep." So true. 

Sleep obviously has it's benefits: physical recovery, cognitive organization, improved ability to concentrate and learn, memory, and mood regulation to name a few. But, as the buddhist saying goes: "If you walk, just walk. If you sit, just sit; but whatever you do, don't wobble" -  when it's time to sleep, sleep well and when it's time to relax, relax well.  

As I've mentioned before, savasana is a practice. If you find you are falling asleep, try shortening the time you are in savasana. Decrease it from 10 minutes to 5 minutes to work on developing the ability of the mind to stay focused and alert without falling asleep.

​The more you can train your body to be still, and your mind to downshift and idle in a relaxed state, the more easily and often you will stimulate the relaxation response, thereby making it more accessible. Overtime, your ability to stay consciously relaxed in savasana will improve, and perhaps your ability to sleep deeply at bedtime will improve as well.

Restfully yours,

​Sandy

I was in a class once, and at the end, the teacher announced it was time for savasana. She invited us all to stay in savasana for as long or as short as we would like, and then walked out of the room. The only direction she gave, was to be quiet as you were cleaning up your mat. Could you imagine doing this for any other pose in a yoga class? This story highlights the lack of attention given to savasana. Just like any other pose in yoga, savasana deserves attention. In this post, I'll go into more detail about how to do savasana, which then, you can continue to practice. (See my last post about how savasana is a practice).

Time and place

• Pick anytime of day to do savasana. The quiet hours of the day work well, but really, it can be done anytime as a stand alone practice. I always think of a friend of mine who practiced savasana alone for a year and a half after an important person in her life died. If you are in class, try practicing savasana at the start, and/or in between poses
• Set a timer for 10 minutes. Choose a soft and gentle sound to ring at the end. You do not want to startle yourself out of savasana. Coming out of it quietly and calmly is an important part of the practice. 
• Choose a stable surface that supports your body evenly. If your floor is hard, use your yoga mat for a little bit of cushion. Avoid doing savasana on a surface that your body sinks into and is supported unevenly (couch or soft bed). 

First learn to silence the body

• Sit in the middle of your mat with your knees bent. Imagine a line running the length of your mat, in the exact centre. Use this imaginary line to lay down in a way that is balanced and straight. Gradually lower yourself down, onto this imaginary line, vertebra by vertebra, until you are on your back with your knees bent. 
• Lengthen the lower back by using your hands to move the flesh from the back of your waist towards your lower back.
• Extend your legs one at a time, keeping the feet, ankles, knees and thighs joined on that centre line. Ensure that the centre line of your head is also aligned in the centre of your mat, so the chin, nose and space between the eyebrows are all straight and in alignment with the breast bone. (This is where a teacher can be so helpful - to  see if the body is straight). 
• If your head does not rest comfortably on the floor, use a small pillow under the head or a small roll behind the nape of the neck. 
• Make sure you feel balanced: that there is equal weight on the back of each side of the pelvis (often times people lean to one side), each shoulder blade, and that the ears, eyes, hips bones, are all parallel to the floor (you are not tilted to one side).
• The feet: Let the feet fall outward evenly, so the pinky toe moves towards the floor. This should not be a forced action, but one of release. If your legs do not settle, you can try widening them away from the centre line, albeit evenly to maintain symmetry in your body. If they still can't rest, you could try a rolled blanket behind the knees or some weight on the upper thighs - a stack of blankets works well, or you could even get a yoga sandbag.
• ​The arms and hands: Think of spreading the arms apart, right from the shoulders, into an A-frame position beside your body. Palms face up. Release tension from the palms, and fingers. Using a sandbag on the palms can be a nice way to help the hands relax. 
• Relax the back of the body so it feels like it's sinking into the floor. Then, relax the front of the body. The organs in the pelvis and abdomen, the heart and lungs, and the throat - the areas of vulnerability and emotion. Then relax the neck and head. 
• Practice using props and supports to ensure your body is comfortable and well supported. Relaxing the physical body is a prerequisite to relaxing the mind. 

Then, the senses (This is the fifth of the eight limbs of yoga - pratyahara - turning the senses inward).

• The eyes: "Treat the eyes gently like petals of a flower" (page 248). Soften your gaze and then softly close the eye lids. Turn your soft gaze inward, looking within yourself. The eyes are passive. Some people like using a very light eye pillow or head wrap.
• The ears: The ears are quiet and receptive. 
• The Tongue: Soften the root of the tongue and let it rest on the floor of your mouth. 
• The skin: "In savasana the muscles relax and the pores of the skin shrink and the relevant nerves are at rest" (page 248).

Then control the subtle movements of the breath

• Inhale normally, and make the exhale soft, deep and long, which helps to quiet the nervous system and mind. Once quietness is achieved, let the breath flow without any control or manipulation. Let it be natural, soft and quiet. "When the art of exhalation is perfected, one feels as if the breath is oozing from the pores of the skin on the chest, which is a sign of perfect relaxation" (page 249).

Then the mind, emotion and intellect

• "Like darting movements of a fish in the water of a pond are the movements of the mind and intellect" (page 250). In savasana, it is normal for the mind and thoughts to fluctuate. 
• Notice how activity in the mind can create tension in the body, and how tension in the body can create activity in the mind. By keeping the body and senses at rest, the activity in the mind will gradually settle.
• Practice having a single-point of focus for the mind - perhaps the breath, or a mantra. This will help you become more aware of extraneous thinking or daydreaming because you will notice when your mind is not focused any longer. Over time you will develop clarity and alertness in your intellect without racing and distracting thoughts. 
• Eventually, even this effort subsides.  "Then the mind, free from fluctuations, dissolves and merges in the self, like a river in the sea," and the practitioner "reaches a new positive state...which is pure being" (page 250 and 251 respectively). 

Coming out of savasana

• When your chime chimes, take your time coming out of your pose. Coming out of such a passive state should not be rushed. Notice how normal activity slowly creeps back in. Gradually open your eyes, keeping your gaze soft. Roll to one side in the fetal position and stay here for a while - a minute or two. In Light on Pranayama, Iyengar says, to then take the fetal position on the other side as well, thereby minimizing strain when you sit up. When it's time to sit up, use your hands to raise your body and keep your head relaxed.

  Taking it off the mat

• An important piece of a yoga practice, in my opinion, is that it doesn't end after your class/practice. When you step off the safe space of your mat, is when your real yoga practice begins. After your practice of savasana, be intentional about drawing some of the energy and benefits of this pose into your life off your mat - taking both the activity of conscious relaxation and the benefits into other areas of your life. 

Namaste,
Sandy

Reference
Light on Pranayama: The Yogic Art of Breathing by B.K.S Iyengar