the science of meditation for teacher & student · 2012-03-28 · the science of meditation for...

By: Steven Lawrence

The Science of

Meditation for

Teacher & Student Meditative Practices for Your Life and Classroom

The Science of Meditation for Teacher & Student

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The Essence

The essence of yoga is union. The very root of the word “yoga” is yoke, to join together, to

unionize two seemingly separate objects. The ancient Himalayan sages teach us to “include all and

to exclude none;” that once the outside world is perceived as being separate, an other is created.

This other is then feared, hated, and the recipient of our anger provoked actions. Yoga sees through

this mirage of separateness. Meditation helps lower the blinding veil of ignorance.

The teachings of many of the greatest sages of human kind were, at their core, yogic. In

truth, much, if not all of the world’s most revered belief systems are founded upon the same

teachings and philosophies that were discovered 5,000 years ago in the caves of the ancient

Himalayas. The Judeo-Christian-Muslim traditions need not feel threatened by each-other, nor by

other worldly religions, as they are founded upon the same tenants that can be found in all eastern

and western spiritual traditions. These core tenants are what the practices presented in this

workshop are built upon.

To the westerner, yoga often has a mental affiliation with people stretching like pretzels.

Some might feel something tear by simply thinking about the unlikelihood of posing in these fancy

positions. This physical aspect of yoga is called Hatha. While these practices are fashionable,

marketable, they do have their place in establishing mind-body wellness. However, Hatha is only

part of a great philosophy of mind-body wellness. Hatha helps to care for the body, while a larger

aspect of yoga focuses on the mind.

The great sages say the mind makes our world. Understanding and controlling the mind

can be very helpful in creating the life we want; one of lasting, ever-renewed joy and happiness.

For many it is not the understanding or the remembrance of knowledge that is challenging, it is

aligning the outer actions with inner wisdom. To help control the habits of the mind, the mind

must be stilled; as this happens, outer actions become skillful, precise, and help lead us to our

highest and greatest good. The ancient yogic sage Patanjali stated, “A busy mind is a sick mind, a

quiet mind is a happy mind, a still mind is divine.” Meditation is stillness.


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1.2 Perlmutter, Leonard (Ram Lev). The Heart and Science of Yoga: A Blueprint for Peace, Happiness, and Freedom from Fear. Averill Park, NY: AMI Publishers, 2005. Print.

True Yoga = Chitta Vritti Narodha – Coordination of the functionalities of the mind.

All begins in the internal world of mind before it manifests in the outer world. Individuals take action, which are guided by thoughts. Collective actions create society. Ancient Daoist sages believed that the cosmos is a reflection of the human body, that they are mirror images of each other. Many years later neuroscience discovered that the number of nerve cells in the human brain matches roughly the number of stars in the Milky Way galaxy.

“Fix the problems in your mind before you worry about fixing the problems of the world.”

“Be the change you wish to see in the world.” – Mahatma (The great soul) Gandhi

CENTER OF THE BEING (Soul, Christ, Adonai, Eretz Yisrael, Atman, Brahman, Allah, Nirvana, Self, God)

Characteristics of this “Center”

SAT – Eternal CHIT – Consciousness ANANDA – Wisdom and Bliss


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The characteristics of the soul as determined by the Sanskrit sages are SAT/CHIT/ANANDA. At the center of every being is this perfected state of existence. It is the goal of every person to discover the everlasting joyous experience (just notice how we search every experience looking for what we seemingly lack); ironically to realize that which they essentially already are. (Q)Why doesn’t the average person realize this experience? (A) They rarely seek for it within. The seeker looks for external stimulation for the experience, for something that exists outside of the body (house, car, social status, fortune, chocolate cake, shoes, relationships); they unknowingly trade the perennial joy for the passing pleasure, the quick fix. Thomas Jefferson was keen to these desires when he wrote: “All men are endowed by their creator with certain inalienable rights: Life (SAT), Liberty (CHIT), and the pursuit of Happiness (ANANDA).” Where one directs their attention during this “pursuit” is very important.

“As you seek so shall you find.” - Jesus the Christ “You shall not worship false idols.” – Moses (Musa)

MANAS The root of “Manas” is man, which in the ancient Indian language Sanskrit means “mind.” This function of the mind gathers information and data from the external world and presents it

to our awareness (Chit). To do this it uses the five senses and five sense organs.

Sight Smell Taste Hearing Touch

Eyes Nose Mouth/Tongue Ears Skin

Once the information is gathered and evaluated by other mind functions, manas awaits the decision of awareness (Chit).

This function has no ability to make a decision on its own, as it needs an operator. It is simply a data gathering mechanism with no judgment capabilities. Manas gathers data and simply asks the action-taking functions of the mind…

“Based on all the information I have presented to you, how do you wish to proceed? If you “A” then this/that will likely happen, or this/that will likely not happen. However, if you do “B” then this/that will likely happen, or this/that will likely not happen. So which is it? A or B? A or B? A or B? WELL!?! A OR B!?!”

When mind is imbalanced, choices do not reflect the wisdom of the Higher-Self. When Manas is uncontrolled there is an overwhelming desire for passing/temporary sense pleasures (staying up late, too much food/drink, chemical based substance use/abuse, unhealthy relationships). This often results in some form of dis-ease in the body temple, further hindering one’s ability to think critically about their relationship with the world around them.


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AHAMKARA (The ego) Sanskrit = I-Maker

The mind (manas) will bounce information off the ego, and the ego’s input will be factored in the decision making process.

This ‘ego’ creates the perception of individuality/separateness from the world. It is literally a lens through which the world is seen. However, it’s not the only lens, as we will see below. It’s an interpretation mechanism which perceives external circumstances, and these perceptions become the person’s “reality.”

This function is at work whenever there is the need for protection from annihilation (a.k.a. the desire to “be”). This being the root of fear.

When the mind is imbalanced choices do not reflect the wisdom of the higher-self. When the ego is uncontrolled fear, anger, and selfish desire are the rulers of the day. There is a sense of “lack,” and this illusion motivates the person to search the external world for something to fill the void. Of course, there is no void. YOU LACK NOTHING! However, as mentioned, the perception is the reality. As these thoughts of fear, anger, and desire overtake the discriminatory faculty of the mind, then outward expressions create hell.

The Ego’s Offspring

Fear: “I might lose what I have. I might not get what I want.” Once an object of desire is attained, that pleasure is almost immediately

replaced by the fear that this object might be lost. When one identifies external objects and relationships as their source of happiness and fulfillment, then the fear of loss of that object or relationship is often what dictates the thoughts and actions taken towards that relationship. Quite literally it’s the fear of annihilation of that part of the self that became “more” when the object or relationship was attained. This is the danger in idolizing material objects; they’re impermanent, and their loss inevitable.

This thought process is a learned behavior when an infant experiences the sense of security while being held by the mother; the breast of the mother possesses satiation; “when someone holds my hands I can walk and when they let go I fall and go boom”; that this is “Tommy’s toy,” and when it’s taken a piece of Tommy is taken too. Tommy associates a part of himself with the toy, the same way Thomas associates a part of himself with his house. He does not see that the toy is not really him, nor does Thomas. He just associates the toy with “Tommy,” the house with “Thomas.” When the toy is taken, so is a part of Tommy, or so Tommy thinks. It’s quite delusional.


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Anger: The result of a thwarted desire. When one thinks that the attainment of an object will finally bring that joy

she has been waiting her whole life for, and doesn’t get it, anger is born. This birth of anger occurs only because of the desire itself, and the assumption that happiness lies in the fulfillment of that desire. Simply put: I want, and can’t get.

Selfish Desire: My will, not thy will. There are two selves that we’ll discuss in this philosophy: one is the relative

self, one is the collective. One state of mind serves the relative self, the individual, and will take actions that serve the individual only. Not that this is always a bad thing, to be sure. However, often times the fulfillment of these desires come as the cost to another. Instead of having our motivations in alignment with loving service to others, they are propelled by the fear of not getting what we want. Selfish desires are often short-sighted. The length we’ll go to fulfill a particular desire is relative to the depth of the desire. The intensity of anger which arises from not having a desire fulfilled is relative to the depth of the desire. The level of fear experienced is relative to the depth of the desire. All are intertwined. This is powerful knowledge. Whenever you experience fear or anger, just examine the desire, and ask yourself: “Is it worth it?”

As these mindsets rule our days contentment is always at arm’s reach. The Buddha believed that the cause of human suffering lies in human desires. The sense of isolation or aloneness created by the ego (ahamkara) creates duality, two, and is known in some parts of the eastern world as maya, the great illusion. In the Judeo/Christian/Muslim traditions it is called “original sin” or “banishment from the garden.” The liberation from this illusion and the suffering caused by it is moksha. In the Buddhist tradition it’s called nirvana. In the Christian world it is known as salvation. Others might call it enlightenment.

Greek translations of sin can mean to “miss the mark.” In ancient archery competitions the judge would yell “Sin” when the archer missed the bull’s eye. So literally “sin” means to miss the point. It is safe to say that the ego often times sins. Still, there are times when we should listen to the voice of the ego. It is neither possible nor desirable to eliminate the ego; the aim is to simply appreciate its power and control it. After all, this function seeks to protect the self from destruction, annihilation, death. A good example is riding a bike on the shoulder of the highway. The ego will keep you as far to the right of the shoulder as possible; otherwise, WHAMMO! Annihilation. Just understand the side-effects of egoic identification: fear, anger, selfish desire, and the consequential suffering they bring.


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CHITTA (Unconscious Mind)

(Some believe in the individualized soul (jiva), and that this soul is what is changed as we have experience. It is imprinted if you will. Some believe the soul continues from one life to the next, bringing with it its experience (reincarnation); some that the soul has just one life and passes to another realm after death. Others posit the existence of only matter, and that mind is a result thereof, disregarding the notions of a “soul.” Therefore, the meaning of this passage will have different meanings for different people, and that is ok.)

Chitta - The “hard-drive” containing an imprint of all past experiences of the individual. These imprints (samskaras) are kept in the infinite storehouse of the unconscious

mind. This storehouse contains the bundle of habit patterns that dictate many of the behaviors of the personality. (i.e. – fight/flight (instinctive reactions), sleep patterns & circadian rhythm, learned behaviors, habitual behaviors, personal passions, personality, etc.)

Actions taken in the present moment influence future experiences in the sense that they help establish a habitual flow of energy in the mind. The more you pay attention to a particular thing or thought the more prominent the imprint will be in the unconscious mind. Compare it to a river bed, the deeper the imprint the greater flow of water. The deeper the imprint in the unconscious mind the more those types of thoughts will be experienced in conscious mind. Very often a typical thought, one of 60,000 in the average day, are rarely dissimilar from the thoughts that we’ve had previously, and the thoughts we’ll have after.

What comes into our conscious awareness is said to have come from the unconscious. If there is a certain type of thought that you’d prefer not experience, then that thought needs to be dealt with in the present moment. What is meant by “dealt with?” If the thought is entertained then it is solidified in the unconscious. However, through the practice of meditation, you’ll learn to be the observer of thoughts as they occur in the mind. You’ll begin to examine thought like a movie in the head. You’ll begin to separate yourself from the identification with the thoughts. They will become something that just happens. You’ll be better able to see them in real time, and learn how to handle them skillfully. You’ll understand which type of thought is rising from the unconscious into the conscious, and from which function of the mind the thought is being driven by. These thoughts will be seen simply as suggestions that you can habitually react to or not react to. Ultimately you’re taking an action either way, but you’ll at least be aware, deliberate and skillful with the action/non-action. As the actions change your experiences change. As your experiences change the mind and body change as well. The mind and body create the experience; the experience creates the mind and body.

“All that we are is a result of what we have thought.” – The Buddha “You are the architect of your destiny.” – Swami Rama


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BUDDHI (Discrimination)

Buddhi – The discriminatory faculty in the mind that reflects the perfect wisdom of the higher self.

If not practiced and exercised buddhi becomes filmed over like a dirty mirror and unable to reflect the perfected image of its true, purified nature.

The voice of the buddhi is drowned out by the gratification seeking senses, the unconscious mind’s (chitta) habitual actions, or the limited perspective of the ego. However, if it is duly adhered its voice becomes louder, more pronounces, and the strength to break chains of the unhealthy habits of the mind is enhanced.

Buddhi can be compared to the western concepts of “conscience.” Yet, the buddhi goes beyond the concept of conscience, beyond societal ethics and conditioned morality. It is that which clings to the perennial truth, love. It’s voice is what the greatest sages have listen to above all else. Know the Self as lord of the chariot, the body as the chariot itself, the Buddhi as the charioteer,

and the mind as the reins. The senses, say the wise, are the horses; Selfish desires are the roads they travel. - Katha Upanishads

Why is Meditation Necessary?

The result of a consistent meditation practice is the coordination of the four functions of the mind. The result of this coordination, as it relates to the mind, is calm, stillness, quiet. This stillness in the mind will result in bodily stillness and a rhythmic synchronicity of the body’s functionalities. The brain, nervous system, reparatory system, endocrine system, autoimmune system, and mind are all connected. The biological sciences have made great leaps over the past few years in linking meditation to actual biological benefits.

Elizabeth Blackburn, a Nobel Prize winner and TIME’s “100 Most Influential People in the World 2010,” has found what she considers to be proof that meditation is responsible for actual gene mediation at the level of telomeres, coverings around cells that protect them from wear and tear. After conduction the famous Shamatha Project, one of Blackburn’s colleagues, Clifford Saron, an associate research scientist at the UC Davis Center for Mind and Brain, stated: “meditation may improve a person’s psychological well-being and in turn these changes are related to telomerase activity in immune cells, which has the potential to promote longevity in those cells. Activities that increase a person’s sense of well-being may have a profound effect on the most fundamental aspects of their physiology." The scientists further concluded that those under higher levels of stress saw greater deterioration in their telomerase activity, which enhanced the level of cell deterioration. Meditation is perhaps the most effective activity in remedying the stress of the day


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and Blackburn agrees that the beneficial impact meditation has on eliminating stress appears to have a biological argument. 1

During meditation you come face to face with habitual thought, perhaps a type of thought that has been detrimental to your health in the past. At first this can be quite intimidating; it is well known by all meditators how challenging the act of meditation can be. Even the greatest say that taming the mind is the most difficult undertaking a person can take. But, there is a promise: The greater the challenge, the greater the accomplishment, the greater the reward. There is no challenge greater that the challenge of coming face to face with your every thought. As your meditation deepens your thoughts will become more visible, observable, and as they do you will become skilled in learning to identify the underlying motivation behind your thoughts. You learn to act skillfully. As my teacher Ram Lev says: “And you will begin to align your outer action with your inner, intuitive wisdom. Every action will help lead you to your highest and greatest good.” This is a promise.

Those who are called to meditate know there is no backing down. There is no turning away from your thoughts because where ever you go, there they are; there you are. You will know this by observing that whatever you resist becomes more prevalent in your awareness. To prove this, close your eyes, and don’t think of a purple gorilla. You will hear your mind saying: “Stop! Don’t think of a purple gorilla. There’s no time to mess around, this is serious! Stop it!” The same is the case for those called to meditate. How will you know? All I can say is that it will be around you. You’ll hear of it, and it will “catch your attention.”

All come to meditate for different reasons, with different intentions. Some are drawn to meditate because they have inkling that it’s the remedy they have been seeking. Some are simply curious about what all the hype is about. Sometimes these people are turned away, disappointed. Whatever the reason, just do yourself a favor and meditate! Promise yourself that you will begin a consistent regiment of one of the daily meditative practice included in this packet. But don’t limit yourself to this packet; there are numerous books out there that speak to this subject. Go surfing! Be curious. Give it a shot. Stay open-minded, have no expectations, and see what happens.

If you wish to experience the happiness that is your birthright, you will at some point have to stand and confront your mind. However, the mind will not back down! After all, it has had full reign for the past however many years. But, with time, the strong willed warrior will see, and fully understand, that the untamed mind can be reigned in, and controlled. The thoughts will be seen for what they truly are, suggestions. You have absolute free will to either act upon these suggestions or not. With experience you will begin to understand the functions of the mind and know which are operating at any one point in time. You’ll begin to make conscious choices that will help lead you to your highest and greatest good.

1 UC Davis News & Information :: Positive psychological changes from meditation training linked to cellular health. (n.d.).UC

Davis News & Information. Retrieved from http://www.news.ucdavis.edu/search/news_detail.lasso?id=9669


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How This Relates to Your Students

Now that meditation is becoming more main-stream in the west, we are gaining more and more insights to the impact that controlling the mind has on an individual and the collective. We certainly already know the impacts of not being able to control the mind; just look around. First and foremost, you the teacher will experience a heightened level of awareness, patience, will-power, energy, and creativity as you deepen your practice. You should already know the power you hold over the lives of your students. You therefore would also know that the direction your classroom goes depends solely on you, the teacher, the conductor of the symphony which is your classroom.

Of course there are unexpected bumps throughout the day, and external factors that play a role, that’s why we love teaching so much! With a stilled mind you will truly begin to see many of these bumps for what they are, and you’ll handle them more skillfully. Many trivialities steal attention and energy and need to be handled in a more perfected and creative manner, or dismissed altogether because they just don’t deserve your attention. Don’t allow yourself to be the space for the negativity that all too often occurs when perceiving the world from that limited perspective, through the lens of ego, which promulgates ineffective speech and action.

Perhaps you will have a greater appreciation for the impact words and actions have in creating our reality, and the reality of others. For example: The chatter around the photo copier, which is always positive right? Perhaps it is, and that is great! But, what if it isn’t? Or, perhaps it’s the faculty lunch-room chat which attacks a colleague, or a particular student or students. With a broadened awareness what you choose to be a part of changes because you begin to see things from a higher perspective, from of another state of consciousness if you will. When you truly understand that the experience makes you, biologically, what you choose to engage changes as you change. All life is yoga.

Of course we “vent,” and this might feel good, but what if instead of venting outwardly we sat in stillness, became centered, mindless, and then from that stillness transformed the negative energy into positive will-force? Perhaps, you will gain sudden insights, and the solution to the challenge might suddenly “appear.” Often times the reality of the situation reveals itself, and there proves to be no problem other than the one created from limited perspective.

This elevated perspective is not arrogant, and does not think to itself, “I’m better because I’m not engaging an unhealthy conversations or relationships with them. Rather, it sympathizes, and from that place chooses not to engage. It is not an inflated self that chooses not to engage, but a humbled one; one that realizes that action taken from resentful mindsets is insane behavior actually creating problems.

Through the practice of mindless/transcendental meditation the sensitivity you have toward your body will become heightened. When you succumb to the negative conversations that are happening around you, you will feel the true impact that energy has on the body. It will feel like


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your insides are being ripped right out of you, and you will appreciate the true negative impact of these “venting sessions.” What is more, you will learn how to shed this negativity before you carry it into your classroom. When others enter they will be entering an environment of absolute love and harmony. They won’t know quite what it is about the room that makes it so wonderful. Let’s just say that there will be “something in the air.” Don’t be surprised when they enter and say, “boy, I don’t know what it is, but I really like your classroom.” It’s funny, a couple weeks ago my wife walked into my classroom and said, “Your room has a really nice aura to it.” I replied happily, “Good, I’ve been working on it!”

Everything around you will become a reflection of your inner splendor, especially your classroom. I won’t insult your intelligence by describing how this might benefit your students.

Should My Students Meditate?

Because science needs results that are verifiably comparable through multiple experiments with consistent variables, it is quite difficult to acquire actual scientific data that speaks to the impact meditative practices might have on the minds of a young person. (Though some works of neuroscientists and educators are compiling data that is quite convincing!) For this, the validity of the practices and the value these experiences bring are based on the experiences of the young person who is meditating and those who are working with the student(s). For those who have experienced the impacts that transcendental meditation has on not only students with ADD and ADHD, but a-typical children, meditation is a proven remedy, beyond any doubt or scrutiny.

Logic states that if the mind is running rampant, and is stealing the attention of a child, then a stilled mind will result in better attention; it’s true for you, why wouldn’t it be true for them also? The only people who can speak to this fairly are those with firsthand knowledge of the impact meditation has on the mind and one’s ability to control it. To be sure, there is no shortage of documented instances of the positive impact meditation can have on a person who suffers from attention deficit disorders. There is hardly a single curable or incurable disease known where meditation wasn’t prescribed, and where meditation didn’t improve the quality of life of the individual who practiced it regularly. I am no longer an impartial judge. We are now certain that nearly every disease can be remedied in at least the slightest way with the systematic use of transcendental meditative practices.

Mindfulness (attention) is related to the brain. Ironically, the portion of the brain that neuroscience has discovered to be responsible for attention is the same portion of the brain ancients told us to place our attention during meditation, the frontal lobe, or arjna chakra. Through this practice neural connections are strengthened, blood flow increases, and there is a marked increase in grey matter, a thickening/densening of the cerebral cortex (the information processing layer around the brain). This translates into the enhancement of brain functionality. The brain’s job, amongst other things, is to act as the processing hub for the sense organs. It is where information is processed, or not. If the frontal lobe is responsible for attention, reasoning,


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and empathy, then those tasks will be impacted by the increased cellular activity in that portion of the brain. The enhancement of this organ, ie. improving neural connections in the information processing center of the body, is exactly what we’re looking for in the mind of our student. I can’t imagine someone wishing against the enhancement of a student’s brain.

What is more, there is now no doubt that stress plays a key role in both the storage of information in the memory bank and the retrieval of that information. Washington University professor Jeansok Kim has made important discoveries in the relationship between stress and memory.2 When under stress the information processing center is compromised. Students are blasted from all angles, all day, with information that we as teachers deem to be important. We craft lessons that we hope will effectively grab the students’ attention. We make the content interesting to help them learn it. However, adolescence is a very stressful period in life, if nothing else. The stress experience during the day is competing with both our attempts to help them learn the content and their attempts to show us they know it.

Meditation will help students handle stress, focus their attention, establish memory, and recall information when required. If meditative practices were implemented in class and/or at home to focus attention and reduce stress before studying then learning will be enhanced. Similarly, if meditative practices are used before assessments the ability to recall information will be enhanced. This isn’t to say that we’re looking for higher test scores, but rather the ability to retain knowledge and aptly apply it. These are the first steps towards wisdom! Test taking is practice, a means to an end if you will.

By learning to have full control over awareness, one strengthens their ability to dictate attention rather than having it run rampant. At such an influential age there are life skills that are being established now that will determine the future of our students. The physiological impacts that make our students’ bodies will be perhaps one of the greatest determinants of the child’s future. So, should your students meditate? Perhaps the question should be: Why not?

Curriculum Designed Around the Meditative Philosophy

The inability to maintain one-pointed attention is due to the habitual habits of the mind. This is not to say that the mind is predetermined to wander, rather it’s conditioned to do so. As already stated, everything we do, every experience we have makes us. So, if the students have wondering minds then it’s a result of past experience.

In a world of constant stimulus and technological engagement the minds of the students are condition to flash points and sound bites. We compete with this netherworld in our classrooms with lecture and worksheets. The deck is stacked against us. The students want to be anywhere but where they currently are, wherever that might be. This is not only evident in the adolescent mind however. Part of the reason we love vacation is because of the presence it brings to our minds.

2 Stress and Memory. (2008). Retrieved from http://www.youtube.com/watch?v=OHl7BewJ0yU&feature=youtube_gdata_player


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Amusement parks do the same thing. Holidays, new cars, deserts, television and music are also instances where external stimuli bring us presence.

This begs the question: Is it the objects of experience that brings the joy or the presence of mind that comes from the experience? It seems that the objects are quite often the source of the fear that comes with getting what we want and the anger when we don’t. What if we were able to enjoy life even during the mundane activities that actual make up the majority of our lives? These are certainly the moments many people seem to want to escape. Is it possible to live a life free of fear and anger?

I was chaperoning a dance a few weeks back and was interested to see the number of students walking around the darkened gym with their faces illumined by their cell phones. They had banging hip-hop, a live DJ, friends all around them, strobe and laser lights, screens with aura imagery, and even smoke machines to stimulate the whole experience. Not even all this could keep their attention. Imagine five adolescents in a circle, none paying attention to one another or their surroundings, but rather their cells. I wanted to ask if they were texting each other and communicating because the music made it too difficult to hear each other. No, they were on Facebook. It was a wonderful social experiment, and I got great insights into their minds and my profession!

This is what we compete with, a mind that can’t be kept in the present even with all the stimulus you could possible throw at someone. “Now, young student,” we say, “come have a seat and be interested in what I have to say, because it’s important!” Or, “Here’s a book, now read!” Right.

In Conquest of Mind, Eknath Easwaran introduces us to “one-pointed attention.” The idea behind this is that you deliberately ONLY provide one stimulus for the mind to engage. When the mind becomes one-pointed complete attention is on the task and only the task. One-pointedness is what meditation is, so anytime we can practice one pointed attention we’re taking control over the mind, and bending it to our will. When the mind becomes one-pointed stress is reduced as the brain needs to do less in order to maintain the world around it. As the brain slows its neural activity slows and it tells the body, “It’s alright; you don’t need to produce any more adrenaline in order to handle all that’s happening out there. Relax breath. Heart, don’t pump so much, no need.” There is a physiological shift. And that matters! Stress is reduced, and the students’ ability to retain the information is now enhanced. It’s scientific. Two of my classroom rules that apply here are: “Take yesterday and tomorrow into today, and take today into now.” And, “Always practice one-pointed attention.” These are two of the five rules of the class presented to students on the first day of class.

The design of activities that include one-pointed attention is our defense against the netherworld. There are many ways we can provide a lasting service by teaching them through one-pointed practice. One way this can be done is during direct instruction. I refuse to allow my students to write while I’m talking. I know this could spark discussion: “What if this is how they


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learn?” “Some learn better by “doodling, it’s been proven!” “I don’t have time to stop to let them write!” I’m not saying this is what you should do, I’m only providing the perspective of possible benefits related to the controlling the mind and limiting the stress students experience during the day; and do they ever experience stress!

Ask yourself the question: “How do I feel when I’m being bombarded from all sides with information and stimulus for seven straight hours?” Sure you could argue, “It’s the way the world is, fast paced, and they had better get used to it!” Sure, but how fulfilling will life be when overwhelmed day in day out because they think that doing ten things at once begets success. Because the truth is this isn’t success at all. Success should be measured as a successful present moment. Doing ten things at once is grasping for the next moment, never being content with what is. Of course there are times when much is happening, and that’s inescapable (I’m a teacher ; ) but I know the way it makes me feel when I get to stop and just focus on one thing at a time, and I know the way they feel when life is simplified, just a little bit, whenever it can be. They don’t have a problem multitasking, they have a problem focusing and accepting the moment as it is. This is big picture stuff!

They don’t have to take notes while direct instruction is happening. Send them the PowerPoint, or even your lesson plan. Why not? Tell them you’ll give them three minutes to write what’s on the board when you’re done talking. Why not? You would have had their full attention while talking, and their minds would have been one pointed, ideally. When they write their minds would have been one pointed, ideally. It’s just an opportunity to help train the mind to be present with one thing. It’s analogous to a golf swing: It’s a better shot with 70% power and 100% contact then 100% power and 70% contact. It’s all about the contact.

Another chance is while working alone. Boy they want to listen to their I-pod while working. They want this because they think it helps them focus. But they’re training their minds to be weak and dependent. Instead, say no, like a responsible parent who turns off the T.V. even though they know there’s likely an argument to follow. Explain why they can’t listen to the music while looking up terms and defining them, or while typing a paper, or while doing math problems. Using ear buds to drown out noise it one thing, but the other end doesn’t need to be plugged in to a MP3 player. They’re deliberately training their mind to be one-pointed.

A good question to ask is: “Why do they need the stimulus in the first place?” Well, do you need the radio on while driving a car? Do you have to have the TV on in the background at home while eating dinner? The sense stimulus drowns out the voice in the head, the mental noise. However, this isn’t taking steps to get to the root problem, the noise. The traffic from the highway just through the trees is not gone because the radio is turned up, it’s just suppressed. What happens when your radio breaks? How will you handle the inevitable? The inevitable in this case is the mental noise challenging the ability to focus. The ramification for not being able to do this seemingly simple task is quite great. Look around, stress levels are through the roof, and it’s all because adults and students alike are strung up by multitasking.


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It’s truly quite simple; whenever possible include one-pointed attention at home, in your classroom practice and curricular design, both for yourself and your students. It is just one more arrow in the quiver.

Administering the Practices

While there might be a reference to elementary and secondary classes, there should not be the assumption that the practices herein can’t apply to the full spectrum of class types and demographics.

You will likely find it difficult to actually have a silent seated transcendental mediation session with your students, mainly due to time constraints. You may find it more practical to practice some of the other procedures suggested in either the workshop or included in this packet. I have found that simple breath awareness works absolute wonders in calming the class, and re-aligning the energy in the room. It will even have an impact on you. Alternate nasal breathing might even be a stretch, but it can’t hurt to try after the more simplistic practices have become routine. It’s the job of the teacher to decide what is best for the moment. I would suggest that you start out simple, with simple breath awareness. Mantras are usually provided by those experienced in the practices of the yoga sciences, so the likelihood that you would go that far in the classroom practice is questionable. Even I haven’t administered TM in the classroom; I usually just practice breathing awareness, or move the students’ awareness throughout different parts of the body with simple body awareness.

When you introduce the idea for first time there will be some snickering and giggles. That’s ok! It’s a new experience, and this is common. No problem! Be sure to explain why you’re doing it though. Some might mock the experience, so rather than letting yourself become angry over the situation, simply acknowledge the behavior, and either remove the student calmly, or explain to them again the importance of doing this practice, and see if you can make it a fun experience. “Try it out! See what happens!” Usually after the first genuine attempt they will be hooked, and then they’ll look forward to it. Don’t be surprised to have them ask for it. Do not force the subject on students however. If an individual can’t handle it, just politely ask them to sit with their eyes closed while others do the practice (they can even just put their head down). If they are truly disruptive then just remove them while you administer the practice to the rest of the class. Though it is better that they are in the room, because their state of being will be impacted by the calmed environment. I’m betting that with time, the one odd duck will come around; everything about you and your class will become more positive and inviting, and as long as the resister doesn’t feel threatened, they will be drawn in with time.

The relationship you have with your students will be the greatest variable. If they trust you, you will be able to go into deeper practices in your class. It is a guarantee that nothing can harm them. There is absolutely nothing to worry about as it relates to that. Additionally, meditation is harmoniously intertwined in all religious and spiritual traditions. Do not become concerned that the practices included herein encroach upon any particular faith. Though, if some claim that it


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does and they want to argue about it, don’t. Just accept their resistance and respectfully agree that they don’t have to do it.

The type of class might dictate your decision of when to implement the practices, and which to implement. I will strongly suggest these practices be administered at least before formal assessments of any kind. As we examine the source of anxiety, we learn that anxiety exists because of the fear of some future event, in this case the probability of not performing as well as we might like to on a test (we already discussed the impacts of stress on memory recall). This strategic use of meditative practices will bring the students’ minds from the debilitating future, and place it back into the classroom, in the present moment. When the mind is present, fear and anxiety cannot exist, it’s impossible; it can only exist in the “future,” as a thought. This is not to say that it will be fully eradicated, but it might be stymied just enough to help them better perform on the task at hand. The presence can also serve student for daily lessons also.

An elementary school teacher might find it easier to establish a morning routine of silent awareness; other wonderful opportunities are right after recess and after lunch. You can do this by practicing either breathing awareness or simple body awareness. You could also just ask the students to sit silently with their eyes closed, but it’s more beneficial to focus on either the body or breath; this helps practice the act of deliberately focusing the mind, rather than just sitting and letting it wander wherever it wants, as it often already does. One minute would be a perfect length to start with. With time you can increase the overall time to whatever you can take from your already valuable class time. You are the teacher, and you will need to design a curriculum that either includes or excludes these practices. Let me just ask that you don’t underestimate them.

The time taken to do this will prove to be invaluable in you and your students’ abilities to work through the subject matter in a more efficient manner. Also, don’t let them take the easy way out. At first their minds will be streaming like most that begin these practices. However, in time they will improve as they focus and follow through with the practice. What is most important is that you try it; thirty seconds is better than nothing. What’s also important is that you determine the length, not them.

One could argue that the first two minutes of your class are the most important; there’s a rush of energy into and out of the room during transition, and how that energy shift is handled can set the pace for the coming hour (Like Pavlov’s dogs, the students’ respond to the sound of the bell). As their minds were in your hands a second ago, they are now off to wherever their next responsibility lies long before they’re even physically there. Their hallway relationships are complexities we’re not privy to, but certainly can impact their day, as ours do also. With the classroom newcomers, you truly have no idea what experience they just had before they entered your room.

Meditation is the absolute best practice for stilling the mind, and bringing it into the present moment. As little as one minute of silent breath awareness (see practice below) can do wonders in reigning in the wanderings of the mind. You could use this in unison with bell-work. We all know


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the influence demographics has an on the delivery of the pedagogical material. Conversely, your ability to implement meditative techniques in the room will be less determined by the demographics of the students in the room. The David Lynch foundation has been working in schools all throughout the U.S., in all demographical areas, and the results have been astounding. What is more, often the more “troubled” the student the greater the benefit.

MEDITATIVE PRACTICES

These practices can be done anywhere. When the students do them try and have them facing the front of the room. If done at home, designate a place in the house as your place of seclusion, even if it’s just one corner of a room. Keep the area clean, and use it just for these practices. It will become a place of seclusion. It is beneficial for it to be quiet, away from noise and distraction. There should be minimal light.

The sacrifice of thought throughout these practices is key. If thoughts come into your awareness, simply acknowledge them, and sacrifice them; let them go, let them leave your awareness, and bring your attention back to the practice. Many visualize the placing of the thought into a fire and watching them become consumed by the fire. Some prefer to place them into the hands of God, while acknowledging that the thoughts are not needed at this time. Others imagine the thought as cloud passing through the head, and remain detached as they watch it drift away. After the sacrifice, bring your attention back to the practice, and continue from where you left off.

Whatever the process, it is MOST IMPORTANT that the thoughts are not suppressed, or buried; they will only resurface again in the future. We deal with them when they arise. No matter the thought, it’s important to realize this isn’t the time to pay attention to it. Sacrificing these thoughts is your duty during these precious moments of meditation. During the process of sacrifice you are calm, still, unmoved by the awareness of the thoughts. Obviously the thoughts are going to be there, but don’t let the ego make a problem out of them! This is the nature of the mind; thinking happens. It’s your job to tame the mind, and this cannot happen if there aren’t opportunities like this. See the rising thought as a chance to steer your attention at will. This builds strength and experience, and prevents resentment and guilt about the rising thought.

ALTERNATE NASAL BREATHING (Nadi Shodhana Pranayama)

By: Swami Rama Nadi Shodhana or Channel Cleansing Breath is a simple form of alternate nostril

breathing suitable for beginning students. Nadi means channel and refers to the energy pathways through which prana flows. Shodhana means cleansing – so nadi shodhana means channel cleaning.

The nose contains a layer of tissue that is spongy and can fill with large quantities of blood. This is called “erectile” tissue, and it is found only in a few areas of the body: the


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genitals, the breasts, and the lining of the nose. The swelling and shrinking of nasal erectile tissue occurs in a constant, regular, and predictable pattern. As the tissue within one nostril swells, the tissue on the opposite side tends to become less swollen. This occurs in a predictable and alternating pattern approximately every one to two hours and has been well-documented in research laboratories both in the West and the East. This rhythm can be interfered with by emotional disturbance, irregular schedules of meals and sleep, and irritation of the nose due to pollution, infection and other disruptive forces.

Adept yogis who focused on the science of the breath, made intricate correlations between the way the breath was flowing and various psychological and physiological states. They observed, for example, that when breathing through the right nostril individuals tend to become more active and aggressive, more alert and more oriented toward the external world. Breathing on the left side, on the other hand, produces a quieter, more passive psychological state, one more oriented toward the inner world.

Scientists have confirmed that the nasal cycles correspond with brain function. The electrical activity of the brain was found to be greater on the side opposite the less congested nostril. The research showed that when the left nostril was less obstructed, the right side of the brain was predominant and test subjects were indeed found to do better on creative tests. Similarly when the right nostril was less obstructed the left side of the brain was predominant and test subjects did better on verbal skills.

Yogi’s take this a step further and say that disturbances in the nasal cycle can lead to disease. When the breath continues to flow in one nostril for more than two hours, as it does with most of us, it will have an adverse effect on our health and the longer the flow of breath in one nostril, the more serious the illness will be. If the right nostril is involved, the result is mental and nervous disturbance and if prolonged (over a period of years) can lead to diabetes. If the left nostril is involved, the result is chronic fatigue and reduced brain function and if prolonged will produce asthma. According to yoga, disease such as asthma can be easily eliminated by teaching the patient to breathe through the right nostril until the asthma is cured and then to prevent it from reoccurring by practicing the alternate nostril breathing technique which clears any blockage to air flow in the nostrils and reestablishes the natural nasal cycle.3

One of the great yogic sages of the twentieth century, Swami Rama from the Himalayas is the channel throughout which I received my teachings in the yoga philosophies. His student, my guruji, Ram Lev, continues to guide both my wife and I throughout our journey. He and his wife’s

3 -Science of Breath, Swami Rama, Rudolph Ballentine, M.D., Alan Hymes, M.D., Fifth Printing 2004 via

http://www.holisticonline.com/Yoga/hol_yoga_breathing-ex-nadisodh.htm (Internet) cited 2/5/09, Nadi Sodhana (Alternate Nostril Breathing)


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American Meditation Institute (AMI) in upstate New York is where I received my initiation and instruction in the yoga sciences. The steps to the alternate nasal breathing below are outlined as they are taught at AMI.

IMPORTANT NOTE BEFORE STARTING: The following steps are to be followed only if you are performing pranayama (alternate nasal breathing) during waking hours. If performing pranayama in the evening or during resting hours, do the exact opposite of the steps that follow. Whenever you see the word “right” replace it with “left;” if you see the word “left,” replace it with “right.” The counts that occur throughout the practice remain the same.

1. Like all meditative practices, begin by sitting in a comfortable, stable posture, with your head, neck, and trunk straight, with the eyes gently closed, mouth gently closed. Release the tension in the jaw muscles, and relax the muscles around the eyes and ears.

2. Begin by using the thumb of the right hand to cover the right nostril, blocking all air movement.

3. Exhale all stale air out of the left nostril. 4. Close the left nostril with the ring finger of the right hand, and then lift the thumb from the

right nostril. Inhale smoothly and fully through the right nostril. 5. Close right nostril with thumb, release left nostril, and exhale smoothly and fully out the

left nostril. 6. Repeat steps 4 & 5. 7. Repeat step 4. 8. After fully inhaling in through the right nostril for the THIRD time, you will now exhale

through the right nostril. 9. Fully close the right nostril with your thumb, remove the ring finger from your left nostril,

and inhale smoothly and fully through your left nostril. 10. Close the left nostril with your ring finger, remove the thumb from the right nostril and

exhale smoothly and fully. 11. Repeat steps 9 & 10. 12. Repeat step 9.


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13. After fully inhaling in through the left nostril for the THIRD time, you will now exhale through the left nostril.

14. This is one full cycle of alternate nasal breathing. 15. Repeat this full cycle 3-5 times.

You will find that closing your eyes during this practice will enhance the experience. You can place your awareness completely on the breath, in and out, in and out. Or, you can envision the movement of energy up and down the spinal column (up with the inhalation and down with the exhalation.) Additionally, some prefer to follow the “So-Hum” mantra during alternate nasal breathing. In stillness, and when very attentive, you might hear the subtle sound of the inhalation of breath as “So,” and the subtle sound of the exhalation as “Hum.” Simply listen to the “So-Hum” as you follow each and every inhalation and exhalation.

SIMPLE BREATH AWARENESS

Breathing is the most important activity of your day. After only a couple of minutes without breath the brain will shut down and the body ceases all activity. Breath brings life force; eastern traditions call this life force prana. Even Abrahamic traditions appreciate the meaningfulness of breath, “…and God breathed into his lung life.” Simple breath awareness can work absolute wonders in bringing the body back to its natural state of equilibrium.

By practicing simple breath awareness an individual can quickly enter what is called “the witnessing state,” or the “observer.” Here, attention is directed away from debilitating thoughts of the day and focused upon the movement of breath throughout the body. With all your awareness on the breath you, the observer, are detached from the thoughts that are forever stealing attention. Unlike silent seated meditation, which uses breath awareness in the process of arriving at the meditative state, simple breath awareness can take anywhere from 30 seconds to 5 minutes, or even longer. The time spent is determined by worldly obligations and/or the amount of stillness desired. If unfulfilled by simple breath awareness, morning and evening seated meditation sessions are in order.

The unimpeded breath is smooth, full, and calm. Thinking and stress from the days results in cramping throughout the body, one area being the abdomen. As the abdomen cramps, smooth diaphragmatic breathing ceases and breathing rises up into the chest cavity. Proper stress-free breath is reflected in a gentle swelling belly with each inhalation and the gentle deflation of the belly with each exhalation. There will be some movement of the collar bones, but to a large extent the chest remains unmoved. When stressed, the chest heaves as the breaths come in and out. Stressful breath will also make noise as the air rushes past the nostrils; it will be shallow and choppy. This limits the delivery of vital life energy (prana) as your lungs cannot fully inflate and bring in the air your body desires, resulting in stress and dis-ease in the mind and body temple.


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To check your breathing, place your hand gently on your belly at the naval and feel its gentle rhythms as you breathe. Even if you were a chest breather a moment ago, by placing your hand on your belly you might observe the release of tension in the belly as breathing becomes fuller and smoother. During this and other meditative practices, you will often observe the release of tension as the stomach gently shudders and the body takes a great breath fully and gently involuntarily. This reminds me of a child after a good cry, and their body’s breathing returns to normal. You can watch them as their body shudders, and they take deep, calming breaths. Their bodies are naturally doing this, this in not done deliberately by them. This is the process of releasing the paralyzing tensions held throughout the body by the stress of the days. This is very therapeutic.

Simple breath awareness is perfect for students. The following steps can be followed to help students cope with stress that arises from test anxiety, workloads, personal problems, or to simply prepare them for the day. Students who find it difficult to concentrate in class can find lasting benefits from the consistent use of simple breath awareness techniques. As mentioned earlier, keep it very simple as you introduce students to these and other techniques. This will help establish trust, and the practice will deepen with time. It is important to note how challenging it can be to introduce any new practice or procedure into the classroom mid-way through the year, and this isn’t different really. While it’s best to establish routine right out of the gate, don’t wait until next year to give it a shot! By practicing this year you’ll be better prepared to implement it in the coming year.

Simple Breath Awareness Practice (Anywhere from 1 min +)

Like all meditative practices, begin by sitting in a comfortable, stable posture, with your head, neck, and trunk straight, with the eyes gently closed, mouth gently closed. Release the tension in the jaw muscles, and relax the muscles around the eyes and ears, then down the sides of the neck and shoulders. Promise yourself that you will give your full attention to the breath throughout the exercise, however long it might be.

Sitting comfortably, bring all your awareness to the bridge of skin between the two nostrils. Observe the cool/dry air of the inhalation, and the warm/moist air of the exhalation. You aren’t doing anything, you are simple observing. Stay here for 3-4 breaths, or as long as you feel comfortable.

When you are ready, begin observing the breaths inhalation traveling in through the toes, past the ankles, calves, knees, thighs, hips, the body core, and out through the top of the head (the crown). Then, follow the exhalation as it travels in through the top of the head (the crown) and back down through the body core, past the hips, thighs, knees, claves, ankles, and out through the toes. Follow the breath between the toes and crown, then crown to the toes for 3-4 breaths, or as long as you feel comfortable.

Next, begin the inhalation at the ankles, and travel upwards from there, out through the crown, then from the crown back down to the ankles. Follow this path for 3-4 breaths, or as long as you


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feel comfortable. Continue working your way up through the body, following the breath from the ankles to the crown, from the crown to the ankles; from the knees to the crown, from the crown to the knees; from the hips to the crown, from the crown to the hips; all the while spending 3-4 breaths (or as long as you feel comfortable) on each path.

After you follow the inhalation from the hips to the crown, observe the inhalation as it travels from the base of the spine, up the spine out through the crown, and the exhalation from the crown back down and out the base of the spine. While the breath rides up and down the spine, imagine a very thin golden thread running the full length of the spine. This thread is illuminated as the breath runs up and down the thread like a rail. Follow the breath on this path for as long as your session allows.

Next, watch the breath as it travels in through the navel with the inhalation and out with the exhalation, for 3-4 breaths. As it travels in experience the gentle swelling of the belly and an influx of ease and relaxation; as it travels out through the naval watch toxic tension leaving the body, leaving space for the next coming breath.

Before concluding, follow the inhalation as it travels in through the naval and rides up into the chest center (The Cave of the Heart/The Seat of the Soul). Here, simply remain in the witnessing state for a moment, and calmly become aware of your surroundings. Remaining still, slowly open your eyes, and go about your business, lovingly.

SIMPLE BODY AWARENESS

Simple body awareness is a wonderful little practice the help bring the mind and body into the present moment. To a large extent, all of the practices included within this packet are designed with one overarching goal, presence. In order to find presence you must surrender the debilitating thoughts, the relentlessly inhumane voice in the head.. I don’t want to tell you this is either easy or hard to do. I will say however that everyone who has ever meditated has at one point wanted to jump out a window to escape the voice in the head. Still there are times when those same people have stumbled upon incredibly still moments they wished would last throughout eternity. While the use of other practices is highly encouraged, the use of simple body awareness is great for that quick fix. This little strategy can be overlooked, underestimated, and forgotten because discussion of meditation often ignite the vision of yogis sitting in lotus positions. But, as the 20th century Indian sage Sri Aurobindo explained, “All life is Yoga.” What he meant is that even throughout the day we must be mindful and ever aware of the impact our thoughts have on us, and every moment is an auspicious moment for quite awareness. When overwhelmed and unable to flee to the dark confines of your meditation corner, simple body awareness might be just what the doctor ordered.

Simple body awareness means just that: simply becoming aware of the body. With this you move out of the head, what the Islamic mystic Al-Ghazali described as, “The Mansion of Delusion.” When you do this, you will instantly enter the state of The Observer, and sense an immediate state of presence. If you stay with the body, even for just 30 seconds, you will clearly notice a calming


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effect overtaking what was just seconds ago an instrument of tension and dis-ease. You cannot become fully aware of the body while remaining in the head, it’s impossible. You have abandoned the Mansion of Delusion and entered the Mansion of Eternity, as he stated, and instantaneously felt the effects.

Silent seated meditation will deepen with the use of this amazingly effective little practice. Why? Because all life is yoga, everything is connected. The thoughts that brought you to the state of such tremendous dis-ease during the day will be the same type of thoughts stealing your attention during silent seated meditation, or alternate nasal breathing, or breath awareness activities, or reading, or doing the dishes. By escaping them in the moment, during the day, the impact will reverberate in your other experiences. But don’t take my word for it; let your own experiences build your faith.

For teachers and students this is amazingly convenient. Students can do this just before a test; teachers can do this between classes, while students are silently reading, or for a quick moment in the middle of grading. It is best accomplished when attention does not need to be on any one thing in particular because it requires focus. I do it in meetings all the time because you don’t have to close your eyes (but close them whenever you can). I have witnessed amazing results with my students who struggle from ADD and ADHD with this exercise. While working one-on-one I had one stand up and say, “SIR, THIS IS AMAZING! I CAN FEEL COLD MOVING THROUGHOUT MY LEGS!” Interestingly, as fast as he jumped out of the state of the observer, he went back, and concluded the exercise calm, and ready for instruction.

Preferably, you would assume the meditative posture during this practice; however it is not completely necessary because this practice can be discreetly done anywhere. I might add however that even if your posture is loose and slumpish, you’ll likely find yourself wanting to sit erect, even correcting your posture involuntarily throughout the exercise. There is no rush to move throughout the body during the practice, the aim is to simply leave the mind. Make no judgments as you move throughout the body. The overall timing will vary, depending on your worldly commitments, but stay mindful not to rush. If you only have time to make it partially through the practice then that is perfect! The point is simply to leave the mind, and to become still. Why rush? Where do you have to go? Your mind will want to rush, so when this happens just look back at it and gently smile. The mental state which smiles is the mental state in which you are looking to be. The smile isn’t mocking the mind, but rather represents a loving sympathy that the mind is suffering from the stress of the days. The smile represents contentment in knowing that you don’t have to react to the mind’s hastened state, and that you are in absolute control. Like all other practices you are disregarding all thought. If a thought comes into your awareness, practice one of the sacrificing strategies mentioned above, and pick up where you left off.


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Simple Body Awareness Practice (Anywhere from 1 min +)

You may choose to close your eyes to help make the experience more intimate, though it is not necessary. Begin by bringing your awareness to the bridge between the two nostrils. Remain there for a few seconds, becoming aware of the cool dry air with each inhalation, and the warm moist air with each exhalation. Stay here for 4-5 breathes, or until you are ready to move on. I choose this place of the body to begin because it is the quickest and easiest place for me to become aware of. From there, move your awareness throughout the skin of the face. Observe the energy that flows throughout the face. Don’t do anything, just observe (this may take a moment with the first few attempts, but will become easier with time). Remain in this state of awareness for a half minute.

Next, move your awareness to your hands. Observe, without touching, and feel the energy within the hands. You are simply observing. Once you’re aware of the hands remain there for a few moments. Slowly, begin to move your awareness up the arms, and become aware of the energy from the fingertips to the shoulders. This might be a challenge, but stay with it. Ironically, the less you try, the easier this whole process is; just let it happen. Once aware, remain present with this part of the body for a moment, or until you’re ready to move on.

Next, disregard the arms and move to the feet, and like the hands, simply become aware of the energy within the feet. You’re not doing anything, just observing. After a moment begin to slowly move your awareness up the legs until you are aware of the whole lower portion of your body, from the tips of your toes to your hips. Remain present until you’re ready to move on.

Now slowly and lovingly bring all of your awareness into the center of the chest. Every ounce of determination is focused on becoming centered. No judgments, no expectations. Just walk in. Stay centered in the fullness of the Seat of the Soul, and after a moment slowly spread throughout the entire body temple, observing the fullness of the whole body. Conclude the practice by re-entering the cave of the heart/chest cavity, slowly open your eyes, and lovingly go about your daily activities.

SEATED MANTRA MEDITATION (Transcendental Meditation)

Mantra – A compact prayer, examples of which are found in all spiritual traditions. Repetition of the mantra generates love, fearlessness and strength. Through its earnest repetition, the mantra leads to Self-Realization. - Ram Lev

During silent seated meditation it is helpful to have something to keep the mind occupied. The average person has an estimated 60,000 thoughts on any given day. Please don’t assume you are going to sit down and say: “OK mind, STOP!” You will be sadly disappointed. What is more, this disappointment will turn into judgments about your inability to meditate, anger at your “inabilities”, and the fear that you “won’t ever get it”. Once you fall victim to the problem creating ego, you’re finished. When you see your ego trying to make a problem out of something during


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meditation or during the day, step back, observe, and determine if the thought is worth serving. If not then let the thought go by using one of the thought sacrificing strategies mentioned. Kindly remind yourself that there’s no problem, and that you will get it with time. Yes, I’m suggesting you to talk to yourself; just don’t do it where someone might hear you. Then they will really start to really wonder!

Don’t get upset with the mind as it races. The mind is analogous to a car whose driver has the pedal to the metal. Even after the foot is removed from the pedal the car has inertia on its side, and will continue to roll. It needs a brake, and this is the mantra. Yet, even when the brake is applied the car will still move forward for a while. This too happens with the mind. Just keep your attention lovingly on the mantra, and you will get what you need from each and every experience. If I were to give you one piece of advice, don’t have expectations. If you don’t get what you “wanted” you’ll create disappointment rather than contentment with the experience, which was perfect.

TM can be done anytime, however it’s recommended that the practice is done in the morning after cleansing the body, and in the evening before bed. The energy of the earth is ripe for these meditative times.

Seated meditation practice (5-20 minutes)

This practice is to follow one of or a combination of the practices previously outlined. The aforementioned is purposeful in that it prepares the mind and body for transcendental meditation. After the preliminary practices are completed, sit in your meditation position in a straight back chair or the traditional seated position on the floor. It’s not required to sit in traditional lotus posture. Unlike the east, we are not raised sitting on the floor, so their abilities to sit comfortably on the floor supersede ours. If you can fine, if not it’s ok too. Use the chair. What’s most important is that you’re comfortable. You might even like to use a pillow to support your lower back until those muscles are conditioned to sit without support.

Ensure the body posture is erect, with the head, neck and body trunk straight. Sit firm, but not stiff like a soldier. Be sure the spinal column is straight, and elongate the spine just a little by picking up on the head. Make the “Finger Lock” (joining the thumb and forefinger), and place your hands comfortably on your lap. Make the “Root Lock” (gently tightening the anal sphincter muscle).

Begin the meditation procedure by bringing all attention to the bridge between the nostrils, and observe the cool/dry inhalation and the warm/moist exhalation. After 4-5 breaths, follow the breath from the bridge to the space between the two eyebrows; follow the inhalation and exhalation between those two points for 4-5 breaths. Use the So-Hum mantra (Hear “So” as the breath travels up the nasal cavity and “Hum” as it leaves). Then, with the inhalation, bring all your attention to the space between the two eyebrows, and move into the skull about one inch. This is where you will keep your attention throughout the meditation process. Disregard all breath, all bodily sensations, and all external perceptions. Invite the mantra into your awareness, and give


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your full and complete attention to it. Make it slow, and continuous, and be attentive to each and every syllable. Notice the space between each repetition. Notice how the mantra comes from silence and returns to silence.

Before concluding slowly bring your awareness back down into the cave of the heart. Become centered, and stable. Slowly open your eyes, and go about your business.

Some of the World’s Great Mantras Selecting a mantra is a special experience. This choice is not made by the mind; it is made by the

inner dweller that has affection with the vibratory quality of that mantra. The mantra is chosen by the inner dweller, the higher self. You may prefer a prayer that has special meaning to you.

From the Christian Tradition Jesus ٭ Isha (Sanskrit for Jesus) ٭ Issa (Arabic for Jesus) ٭ Yeshua (Hebrew for Jesus) ٭ .Lord Jesus Christ, Son of God, have mercy on us ٭

Lord Jesus Christ ٭ Hail Mary ٭ Ava Maria ٭ Amen ٭

From the Islamic Tradition Allah ٭ Allah Akbar ٭

Salam (peace) ٭ Alhamdulillah (Thanks be to God) ٭

From the Hebrew Tradition Barukh attah Adonai (Blessed are thou, O Lord) ٭ Ribono shel olam (Lord of the Universe) ٭

Shema Yisrael Adonai Elohanu Adonai Echad ٭(O, Inner Dweller, the Lord our God, the Lord is One)

Shiviti Adanai I’negdi tamid ٭(I hold God before me always)

From the Hindu Tradition So-Hum (I am that) ٭ Om Shanti Shanti Shanti ٭

(Om is the sound that originates from the subtle vibrations of all that is in the cosmos. All subtle sounds, combined, reverberate “Om.” Shanti is Sanskrit for Peace. The first shanti is a prayer for your own inner peace; the second shanti pleads for the inner peace of those in your immediate vicinity; the third shanti is a prayer for peace within all earthly consciousness.)

Hare Rama, Hare Krishna ٭ (Hare means loving praise. Rama is the highest ideal of

mankind. Krishna is the power that draws you to the Divine Reality in the cave of the heart.)

Rama ٭ Om Namaha Shivaya ٭

(Nothing is mine, everything is thine. Everything I need is here for me to use and enjoy, not to possess, nor to be possessed by.)

From the Buddhist Tradition Om mani padme hum ٭

(Jewel in the lotus of the heart)

JAPA (Meditation in Action)

Japa takes Sri Aurobindo’s, “All life is yoga” literally. During japa the person is “in action” with the mantra. “In action” can mean anything from walking to work, to the bus stop, through the mall, through the halls, waiting for the photo copier, making a cup of tea, doing the dishes, proctoring an exam. “With the mantra” means that while you perform these activities your awareness is on the vibratory qualities of your mantra. Ideally, your awareness would be 100% with the activity you are performing, but our bodies often act completely independent from the mind. Have you ever driven home without thinking about driving? You know you drove, but you weren’t “aware” of your driving; it sort of just happened, then suddenly you were home. Your mind was on anything but the driving: the grocery list, the argument with the spouse that morning, what to make for dinner, if you had that ingredient in the cupboard, why did you forget to send that stupid e-mail, why did you send that stupid e-mail, how can you get to that one student, how are you going to pay for that bill, how much will the shimmy in the front right wheel cost, what will be the perfect hook in the next lesson? Similarly, we can often perform tasks while keeping the mind focused on the mantra, rather than letting it wander hither and tither.

When the mind is totally stilled, and total awareness is on the action at hand, this is presence. The body is harmonious in presence. There will be no resentment, no mental projections of where you should/could be, and as a result the task will be performed with joy, clarity, and when necessary, creativity. Japa helps train the mind to abandon redundantly useless thought from stealing attention and causing dis-ease. The simple act of introducing the mantra into your awareness is very powerful. You are at this point actively involved in determining where your attention goes. You are determining your destiny. It is as powerful as getting out of bed. Taking control of your own awareness is that first step in controlling the mind. Never underestimate the importance of these seemingly insignificant actions throughout the day. As Ram Lev says, “every thought counts.”

When performing Japa just use your mantra in unison with the everyday “mundane” activities. Don’t rush the mantra; keep it slow and steady. Give your mind to the mantra, and let the body act. Melissa and I will go for mantra walks. These are typically faster paced walks designed to release bottled energy and tensions; the arms move freely, but the lips do not. There’s no talking, only awareness of the surroundings and the mantra. Done after meditation is wonderful, but of course not necessary. If done while laying in bed you might discover your mantra making a guest appearance in your sleep. You might also find your sleep to be quieter and more fulfilling.

Performing japa with the other practices helps us to become yogic. Yoga is no longer something we do; it is who and what we are. Meditation is no longer something you do, it is something you become; stillness. The ultimate goal of all of these practices is to simply create inner stillness. With this inner stillness our outer actions help create a harmonious environment.


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It is difficult to say which brings the greater joy, living with a peaceful inner state or creating peace and harmony with every word you speak and action you take. Whenever I ask myself why I place such an emphasis on the yogic meditative practices, without fail one of my favorite teachings of Jesus comes forward into my awareness:

“Neither shall they say look here! Or, Lo there! For behold, the Kingdom of Heaven is within you.”

- Luke17: 20-21

Namaste.


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RECOMMENDED READINGS

Swami Rama of the Himalayas

Art of Joyful Living

Choosing a Path

Conscious Living

Essence of Spiritual Life, The

Freedom from the Bondage of Karma

Holistic Health, A Practical Guide

Lectures on Yoga

Let the Bud of Life Bloom

Life Here and Hereafter

Living With The Himalayan Masters

Love and Family Life

Meditation and Practice

OM the Eternal Witness

Path of Fire and Light I

Path of Fire and Light II

Perennial Psychology of the Bhagavad Gita

Personal Philosophy of Life, A

Portrait of a Himalayan Master

Sacred Journey

Samadhi

Science of Breath

Swami Rama's Life and Mission

Yoga and Psychotherapy

Yoga the Sacred Science Volume 1

Eknath Easwaran

Bhagavad Gita (translation)

Bhagavad Gita (3 volume commentary)

#1 End of Sorrow

#2 Like A Thousand Suns

#3 To Love Is to Know Me

Climbing the Blue Mountain

Compassionate Universe

Conquest of Mind

Constant Companion

Dhammapada (translation)

Dialogue With Death

Gandhi the Man

God Makes the Rivers to Flow

Original Goodness

Seeing with the Eyes of Love

Upanishads (translation)

Words to Live By (Revised)

The Heart and Science of Yoga

by Leonard Perlmutter

http://www.amipublishers.org/


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Swami Veda Bharati (Dr. Arya)

God

Light of Ten Thousand Suns

Mantra & Meditation

Meditation and the Art of Dying

Philosophy of Hatha Yoga

Superconscious Meditation

Yoga Sutras of Patanjali Vol. 1

Yoga Sutras of Patanjali Vol. 2

Ramesh Balsekar

Consciousness Speaks

Duet of One

Final Truth

Linda Johnsen

Daughters of the Goddess

Kirtan!

The Living Goddess

Lost Masters: Sages of Ancient Greece

Meditation is Boring?

A Thousand Suns

David Frawley

Ayurveda and Marma Therapy

Ayurveda and The Mind

Ayurveda, Nature's Medicine

Ayurvedic Healing

Inner Tantric Yoga

Tantric Yoga and The Wisdom Goddess

Widsom of the Ancient Seers

Yoga and The Sacred Fire

Various Authors

Alkalize or Die, Dr. Theodore A. Baroody

Anatomy of Hatha Yoga, Dr. David Coulter

Autobiography of a Yogi, Yogananda

Ayurveda: Science of Self Healing, Dr. Vasant Lad

Ayurvedic Cookbook

Ayurvedic Cooking for Westerners

Common Trustful Surrender, Vol 1- Swami Nijananda

Common Trustful Surrender, Vol 2- Swami Nijananda

From Loneliness to Love, Dr. Phil Nuernberger

Hatha Yoga Pradipika

How to Know God, Prabhavananda & Isherwood

I Am That, Nisargadatta Maharaj

Perfect Health, Deepak Chopra

The Power of Now, Eckhart Tolle

A New Earth, Eckhart Tolle

Running and Breathing, Justin O'Brien/Swami Jaidev

Sermon on the Mount, Prabhavananda

Spiral Path, Theresa King

Stillness Speaks, Eckhart Tolle

Strong & Fearless, Phil Nuernberger

Trustful Surrender, Jean Baptiste & Colombiere

Wellness Tree, Justin O'Brien/Swami Jaidev


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