Meditation Handbook

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Meditation Handbook
By
Emerson D. Brooking, Ph.D.
© 2016 Emerson Dean Brooking, Ph.D.

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iii
Emerson D. Brooking, Ph.D.
Panther Brook Spiritual Center
P.O. Box 55
1000 Panther Brook Lane
Turnerville, Georgia 30580
emerson@pantherbrook.com
www.pantherbrook.com
©2016 Emerson Dean Brooking, Ph.D.
ISBN-13: 978-0692749210
(Panther Brook Spiritual Center)
ISBN-10: 0692749217
Publisher: Panther Brook Spiritual Center
Publication Date: September 8, 2016

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Contents
Benefits of Meditation – 1
Meditation Handbook Summary – 2
RELAXED AWARENESS – 6
Breath – 6
Diaphragmatic Breathing Exercise – 6

The Crocodile Posture – 8
The Breath of Life – 9
“Mini” Relaxation Exercises – 13
Progressive Muscle Relaxation – 15
Introduction to Progressive Muscle Relaxation – 15

Progressive Muscle Relaxation Instructions – 15
Autogenic Training – 18
Introduction to Autogenic Training – 18

Autogenic Training Instructions – 19
Koshas (Deep Relaxation and Meditation) – 20
Koshas – 20
Biofeedback – 22
Thermal Biofeedback – 22
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Electrodermal Biofeedback – 24
Alternate Nostril Breathing – 25
Alternate Nostril Breathing Instructions – 25

Neti (Nasal) Wash – 28
FOCUSED AWARENESS – 29
Serenity Meditation – 29
Introduction to Serenity Meditation – 29

Serenity Meditation Instructions – 30
Mindfulness (Vipassana) Meditation – 33
Mindfulness (Vipassana) Meditation Instructions – 33
Mantra Meditation – 36
Behavioral Medicine Applications – 36

The Relaxation Response – 37
Learning to Elicit the Relaxation Response – 39
Relaxation Response Instructions – 41
Focus Word or Phrase – 43
Common Focus Words or Phrases – 44
Christian Centering Prayer – 45
Introduction to Christian Centering Prayer – 45

The Method of Christian Centering Prayer – 47
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Inner Sound and Light Meditation – 53
Caffeine – 53
Technique of Primordial Sound and Light Contemplation – 54
UNINTERRUPTED AWARENESS – 56
Yoga Philosophy – 57
Integral Yoga® – 59
Raja Yoga: The Yoga of Meditation – 60
IN CONCLUSION – 63
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1
Meditation Handbook
Benefits of Meditation
Roy Eugene Davis states that regularly meditating to a level of

superconsciousness allows the innate purity of your essence of
being to purify your mind and illumine your consciousness. Such
meditation results in the following benefits:
1. Physical Benefits: Stress reduction; relief from stress-related

symptoms; slowing of biological aging processes; enhanced
immune function; refinement of brain centers through which
spiritual qualities can be more easily processed.
2. Psychological Benefits: Increased ability to focus,

concentrate, and think more rationally; increased ability to let go
of distracting thoughts; increased peace of mind; respite from
relentless mind-chatter; weakening of addictive tendencies,
harmful habits, and troublesome subconscious conditionings.
3. Spiritual Benefits: Experience of wholeness; increased

compassion; clearing of outmoded thought patterns; increased
intuition, insight, and creativity; increased ability to view events
and circumstances with dispassionate objectivity; enlightenment
(identification as Self instead of self).
(Above Section Used with Permission)

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Meditation Handbook Summary
Meditation is a relaxed, focused, uninterrupted awareness. In

this book, I present sufficient information for you to begin or
deepen your meditation/prayer practice. As I briefly describe the
information to be presented, each term that is bold, italicized, and
underlined can be found in the Table of Contents and on the page
indicated.
RELAXED AWARENESS
Meditation requires the ability to let go and let God. If you are
unable to relax, deep meditation is unlikely.
Probably the easiest way to relax is to focus on belly breathing.

The Diaphragmatic Breathing Exercise (p. 6) is a good
introduction. If you are a chest breather and have difficulty
breathing into your belly, lie in The Crocodile Posture (p. 8).
This posture will teach you the appropriate muscles to use to
breathe diaphragmatically.
When you are a proficient belly breather, then master Three Part
Breathing (Deergha Swaasam) described by Swami
Satchidananda in his article The Breath of Life (p. 9). When
done correctly, you will actually be breathing in seven times more
air than you usually inhale in a normal breath. Other useful
relaxation techniques are described in “Mini” Relaxation
Exercises (p. 13).
The Introduction to Progressive Muscle Relaxation (p. 15)

and Progressive Muscle Relaxation Instructions (p. 15) will
provide you with a powerful entry into deep relaxation. Just
remember to keep breathing full, deep breaths as you tighten and
release the major muscle groups in your body.
During and at the end of your progressive muscle relaxation, do

not forget to include some autogenic suggestions. Introduction
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to Autogenic Training (p. 18) and Autogenic Training

Instructions (p. 19) will outline the procedure.
To help you understand more deeply how powerful deep

relaxation (yoga nidra) and meditation can be, study the Koshas
(p. 20).
When you feel like you are totally relaxed and could not possibly
relax any further, take your finger temperature. If it is not 95ºs or
higher, raise it. The autogenic suggestion, “My hand is warm and
heavy” may help. Or take your GSR2 unit and lower the tone.
See Thermal Biofeedback (p.22) and Electrodermal
Biofeedback (p. 24).
Begin your meditation/prayer practice with Alternate Nostril

Breathing Instructions (Naadi Suddhi, Nerve Purification, p.25).
[If your nose is congested, do a Neti (Nasal) Wash (p. 28) first.]
Remember to do your Three Part Breathing (Deergha Swaasam)
throughout your Alternate Nostril Breathing exercise.
FOCUSED AWARENESS
In this book, I outline several techniques to help focus and relax

your mind. Teaching meditation to a lot of people over many
years has taught me that, if you are open to practicing various
meditation techniques, you will eventually find one that suits you
well. There are many from which to choose.
However, the trick is to not jump around too fast, using lots of
different techniques. You must use each one long enough to truly
experience it. If practiced daily, a month may be sufficient for you
to make that judgment. This is part of the art of discovering a
useful meditation technique.
My “hook” into meditation practice was the Serenity Meditation.

Introduction to Serenity Meditation (p. 29) and Serenity
Meditation Instructions (p. 30) describe the technique.
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Mindfulness (Vipassana) Meditation Instructions (p. 33) are

written quite clearly and include someone you can contact if you
have any questions.
Kriya Pranayama Meditation is a simple, but powerful, meditation

technique. It is best taught by personal transmission. You should
have a teacher (guru) personally initiate you in this practice. If
you wish more information, contact Roy Eugene Davis at
www.csa-davis.org
Mantra meditation is another meditation technique. Behavioral

Medicine Applications (p. 36), The Relaxation Response
(p. 37), Learning to Elicit the Relaxation Response (p. 39),
Relaxation Response Instructions (p. 41), Focus Word or
Phrase (p. 43), and Common Focus Word or Phrases (p. 44),
describe the technique well.
Introduction to Christian Centering Prayer (p. 45) and The

Method of Christian Centering Prayer (p. 47) describe another
possibility.
Other meditation techniques include listening to the inner sound

and/or contemplating the inner light. Caffeine (p. 53) and
Technique of Primordial Sound and Light Contemplation
(p. 54) describe how you can develop the ability to hear the inner
sound and/or see the inner light.
UNINTERRUPTED AWARENESS
To be successful in meditation/prayer usually requires consistent

effort, determination, and practice over a long period of time. It
also requires you to develop a strong moral foundation. Yoga
Philosophy (p. 57), Integral Yoga® (p. 59), and Raja Yoga:
The Yoga of Meditation (p. 60) expound this truth.
Until you live a virtuous life, success in meditation/prayer is

doubtful. How does one who covets, lies, cheats, steals, kills,
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and/or engages in sexual misconduct quiet the mind? That mind

will always be agitated!
If you do not develop a strong moral foundation, you may learn

powerful meditation techniques, but your life and consciousness
will not be transformed. You will never harvest the fruits of the
spirit – a loving, compassionate heart filled with peace and joy.
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RELAXED AWARENESS
Breath
Diaphragmatic Breathing Exercise
By A. Martin Wuttke
PURPOSE & BENEFITS:
The purpose of this exercise is to make you very conscious of

your breathing patterns. By consciously regulating your
breathing pattern and breathing in a manner that reflects deep
relaxation, you interrupt the cycle of stress and, at the same time,
release accumulated stress and tension from your mind and
body.
WHEN TO PRACTICE:
Four times a day, 5-10 minutes each practice session.

Ideally:
1. Before getting out of bed in AM.
2. Before lunch.
3. Before dinner.
4. After you are in bed, before you go to sleep.
HOW TO PRACTICE:
1. Get as comfortable as possible – relax your muscles.
2. Take three complete, deep, cleansing breaths.
3. Breathe diaphragmatically: Concentrate on your abdomen –

between your navel and the lower part of your sternum. (Place
your hand there if you are having difficulty.)
4. Breathe only moving your abdomen: As you inhale, your

abdomen should expand and rise slightly; as you exhale, your
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abdomen should contract. Keep your shoulders and the rest of

your body completely still.
5. (a) For general relaxation: Make the length of inhalation the
same as the length of exhalation. (If you inhale to the count of
three, exhale to the count of three.)
5. (b) For insomnia, hyper arousal and panic symptoms (NOT

FOR DEPRESSION): Make your exhalation twice the length of
your inhalation. (If you inhale to the count of three, exhale to the
count of six.)
6. Breathe only through your nose – make your breath smooth,

rhythmic, gentle, and silent – with as little effort as possible.
7. If thoughts intrude, just keep returning your attention back to

your breath.
8. Continue for 5-10 minutes.
Experience has taught me that, if you can learn to breathe

diaphragmatically, it will solve many anxiety issues. During my
career, several students have cited diaphragmatic breathing,
belly breathing, as the most important skill they have
learned!!!
Many report having gained hours of additional sleep. They wake

up in the middle of the night and, instead of staying awake, they
focus on slow belly breathing and soon fall back asleep.
During the day, if they become anxious, they focus on slow belly
breathing and the anxiety diminishes. In fact, research has
shown that it is impossible to have an anxiety attack while belly
breathing.
To have an anxiety attack, you must be chest breathing. Rapid

chest breathing can actually cause an anxiety attack! Therefore,
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if you want to stop an anxiety attack, move your breathing from

the chest to the diaphragm, to your belly.
The Crocodile Posture
As infants, one hundred percent of us start out life as

diaphragmatic breathers. Unfortunately, as we age, eighty
percent of us shift to chest breathing. Chest breathing is very
inefficient breathing, chronically depriving us of the vital oxygen
we need for good health.
This shallow breathing creates a chronic stress response,

increasing our blood pressure, heart rate, muscle tension, etc. It
also decreases alpha and theta brain wave activity – brain waves
associated with relaxation. This chronic stress response also
increases the likelihood of developing addictions.
Regrettably, many of us no longer know how to use the muscles

needed for diaphragmatic breathing. The staff of the Himalayan
Institute in Honesdale, Pennsylvania emphasizes the usefulness
of the Crocodile Posture in teaching the correct muscles to use in
breathing.
The Crocodile Posture is accomplished by lying on the stomach,

legs about hip-width apart and toes pointing in or out. Fold your
arms and place your hands on the opposite elbows, drawing
elbows in toward body so that the shoulders and upper chest are
off the floor.
Resting your forehead on your arms, close your eyes and relax.
This posture locks the chest muscles so you are forced to breathe
diaphragmatically, thus teaching you the correct muscles to use
while breathing.
The Himalayan Institute staff also recommends using a sandbag

to help strengthen the muscles used in diaphragmatic breathing.
The instructions are to lie on the back, place the bag over the
lower belly, and practice making the bag rise on the in-breath.
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The Breath of Life
By Sri Swami Satchidananda
Prana: The Vital Force When you breathe, in addition to the

oxygen, you also take in a lot of prana. The oxygen gets diffused
in the lungs and then gets into the bloodstream, but the prana
goes throughout the body. It enters into every area – physical,
vital and mental. Every cell of your body vibrates with new life.
Prana is our very life. It is the vital force that pervades the entire
cosmos. You get prana from food, from the sun and from the air
you breathe. You can live for many weeks without food, days
without water, minutes without air, but not even for a fraction of a
second without prana.
In Sanskrit, if you deify the prana you can call it Parashakti, the
Cosmic Power. Wherever you see power, you see the action of
prana. Even the movements in an atom are due to the prana
within it. The light and heat in a flame are prana. Electricity is
prana. Your motorcar moves with prana – gasoline is a liquid
form of prana. To raise your hand you need prana. Your
breathing is prana. Your digestion is prana. Even to think you
need prana, because it is the subtle prana that moves the mind.
All movement everywhere is caused by prana, the cosmic energy.

The entire nature is moving constantly. That is the nature of the
nature – constant movement and transformation. And it is the
prana that causes all the movement. So why should we want to
control it?
Pranayama: Controlling the Cosmic Power In pranayama we

are trying to handle and control the cosmic Shakti. Pranayama is
composed of two words: “prana” and “ayama.” “Ayama” means
regulation, control, or mastery. We begin by regulating the prana
that moves our own bodies and minds.
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When we gain mastery over the prana, we have mastery over the
inner nature, too, because it is the prana that creates all the
movements in an individual – physical and mental. We try to
control the inner nature, because it is the nature's movement that
causes a lot of disturbance in the system and makes it impossible
for the Light within to shine in its true, original way.
When we can control the prana inside, we can control the prana
outside, too. They are one and the same force on different levels.
The body is a microcosm, and the universe outside is a
macrocosm. So, by the regular practice of pranayama, we are
able not only to control and direct the prana that functions within
us, but the universal prana as well.
Yogic Breathing With proper pranayama you begin to use the

entire lungs. You take in much more than your normal quota of
oxygen and prana. It can be measured in laboratory tests.
In normal breath, you inhale five hundred cubic centimeters of air,

and then you breathe out the same. After your exhalation, the
lungs are almost empty. Still, there is residual air in the lungs.
After you breathe out your normal five hundred cubic centimeters,
if you pull your tummy in slightly, you can exhale some more air,
which has been measured as sixteen hundred cubic centimeters.
Now you begin to inhale. You first inhale the air that you
squeezed out – sixteen hundred cubic centimeters. Then you
inhale your normal five hundred. And then afterwards, you can
inhale some additional air. If you inhale more deeply, you can
take in another sixteen hundred cubic centimeters. So, after a
complete squeezing out on the exhalation, you can inhale thirty
seven hundred cubic centimeters.
So, instead of your usual five hundred cubic centimeters, you can
take in thirty-seven hundred cubic centimeters – more than seven
times as much as in a normal breath. In every breath you can
take in seven times more air, more oxygen, and more prana if you
do the pranayama regularly.
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Imagine the advantage. The quality of the blood improves and

the richness of the blood is the basis of the entire body's health.
Your blood gets more oxygenated. Oxygen is life. It is a great
panacea, a fine medicine for all kinds of poisons. When you have
that much vitality, no virus can even think of coming near you. As
soon as it comes near you, burn it out. That is the beauty of
pranayama.
Benefits of Pranayama The main purposes of pranayama are

to purify the system and to calm and regulate the mind.
Pranayama purifies the nervous system and eliminates toxins
from the body and blood.
It helps in the curing of asthma, consumption, and other

respiratory disorders. With proper breathing, you can eliminate
the excess mucous which causes most hay fever and sinus
discomfort. You can exhilarate the blood circulation and
stimulate the entire body quickly. Pranayama produces lightness
of body, alertness of mind, good appetite, proper digestion, and
sound sleep.
Pranayama helps you to attain radiant health, but that is only a

secondary benefit, a by-product, of the practice of pranayama.
The main aim is to control the mind through the prana. If you can
control the mind, you are the master. The prana – here as the
movement of the breath – and the movement of the mind – go
together.
If you regulate the prana, you have regulated, through the

movement of the breath, that same pranic movement in the mind.
Should you ever feel upset, tense, or worried, do some slow deep
breathing with full attention on the breath, and you will easily bring
the mind to a calm state.
According to the Yoga Sutras, a veil of mental darkness covers

the Light within. The benefit of pranayama is that it removes this
veil, and the mind becomes clear and fit for concentration. So,
pranayama is a beautiful preparation for meditation. Before
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meditation, do three rounds of Bastrika, the bellows breath. It will

exhilarate the entire body, drive off drowsiness, remove tension,
and bring harmonious movement in all the cells.
After this, do some alternate nostril breathing, or some slow, deep

breathing through both nostrils at the same time. Follow the
breath with the mind. Feel how it comes in, how far it goes, and
how it returns. Calm, slow, and steady breathing will also keep
the mind very calm.
To derive the maximum benefit, go slowly in developing your

practice. Be patient. Pranayama should never be done in a
hurry, nor should you try to advance too quickly, because you are
dealing with vital energy.
The Yoga scriptures personify prana as a deadly cobra. So,

remember you are playing with a cobra. If you play well and make
the cobra dance, you will accrue many benefits, as did the snake
charmers in India. They used their snakes for their livelihood.
But if they didn't play properly, they would be killed. In the same
way, with prana, you should be very careful. Do everything
gently; avoid even the slightest strain, and never hurry.
When you are a proficient belly breather, then master Three Part
Breathing (Deergha Swaasam) described by Swami
Satchidananda. The instructions are simple:
Breathe in to the belly, then the chest, and finally the upper chest,
so even your collar bones rise. Then breathe out in just the
opposite manner, emptying the upper chest, the chest, and the
belly. Draw in the belly at the end of the out breath to exhale all
the air. And then begin again. Do not hold the breath at any point
and do not strain. Breathe only through the nose.
Over the years, my students have consistently reported that one

of the most beneficial lessons they have learned in my classes is
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pranayama, breath control. It is a technique they can use every

day, wherever they are.
Those, who wake up during the night, successfully use it to go

back to sleep, thus often gaining hours of additional sleep.
Others use it throughout the day to help maintain balance, to be
more peaceful and joyful. Experience has taught me not to
underestimate the value of pranayama!
“Mini” Relaxation Exercises
By Benson-Henry Institute for Mind Body Medicine
Mini relaxation exercises are focused breathing techniques which

help reduce anxiety and tension immediately!
You can do them with your eyes open or closed (but make sure
that your eyes are open when you are driving!).
You can do them any place, at any time; no one will know that
you are doing them.
Ways to “Do a Mini”
Switch over to diaphragmatic breathing; if you are having trouble,

try breathing in through your nose and out through your mouth,
or take a deep breath. You should feel your stomach rising about
an inch as you breathe in, and falling about an inch as you
breathe out. If this is still difficult for you, lie on your back or on
your stomach. You will be more aware of your breathing pattern.
Remember, it is impossible to breathe diaphragmatically if you

are holding your stomach in! So... relax your stomach muscles.
Mini Version 1
Count very slowly to yourself from ten down to zero – one number
for each breath. Thus, with the first diaphragmatic breath, you say
“ten” to yourself; with the next breath, you say “nine,” etc. If you
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start feeling light-headed or dizzy, slow down the counting. When

you get to “zero,” see how you are feeling. If you are feeling
better, great! If not, try doing it again.
Mini Version 2
As you inhale, count very slowly up to four; as you exhale, count

slowly back down to one. Thus, as you inhale, you say to yourself
“one, two, three, four;” as you exhale, you say to yourself “four,
three, two, one.” Do this several times.
Mini Version 3
After each inhalation, pause for a few seconds; after you exhale,
pause again for a few seconds. Do this for several breaths.
Good times to “Do a Mini”
While being stuck in traffic … when put on “hold” during an

important phone call ... while waiting in your doctor's waiting room
... when someone says something which bothers you ... at all red
lights ... when waiting for a phone call ... in the dentist's chair ...
when you feel overwhelmed by what you need to accomplish in
the near future ... while standing in line ... when in pain ... etc.,
etc.
THE ONLY TIME THAT MINIS DO NOT WORK IS WHEN YOU

FORGET TO DO THEM!!! So go “Do a Mini!” ....
(Worksheet, from The Wellness Book: The Comprehensive

Guide to Maintaining Health and Treating Stress-related Illness,
courtesy of the Benson-Henry Institute for Mind Body Medicine,
www.bensonhenryinstitute.org)
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Progressive Muscle Relaxation

Introduction to Progressive Muscle Relaxation
I understand meditation to be a “relaxed, focused, uninterrupted

awareness.” The ability to relax is, therefore, essential for a
productive meditation practice. If the meditator is unable to “let
go and let God,” little progress will occur.
When I later learned about yoga, I discovered that one approach

to yoga nidra (deep relaxation) was progressive muscle
relaxation. The following is a progressive muscle relaxation
routine.
In yoga, one starts relaxing at the feet and moves up the body to
the top of the head. This mirrors yoga’s emphasis on
encouraging an upward flow of kundalini, a flow of energy from
the base of the spine to the top of the head.
Progressive Muscle Relaxation Instructions
Progressive muscle relaxation involves learning to tense and

release muscle groups throughout the body. The objective is to
become more aware of the distinction between tension states and
relaxation states, thus providing you with self-control procedures
designed to reduce unnecessary anxiety and tension. With
practice you will learn to induce total bodily relaxation.
Progressive muscle relaxation is best learned in a quiet setting

and in a prone position. Tense each muscle group for five to
seven seconds. Then release tension immediately rather than
gradually. For thirty to forty seconds, enjoy the feelings in the
muscles as they loosen up, smooth out, unwind, and relax more
and more deeply.
Do one or two tension/release cycles per muscular group,

concentrating on the differences between tension and relaxation.
Once a muscle group is relaxed, do not move it unnecessarily.
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A. Legs and Feet (start with dominant side first, then

non-dominant side)
1. Push toes toward back wall
2. Pull toes toward head
3. Keeping leg straight, clinch thighs and raise legs and
feet a few inches off supporting surface
When you relax, do not slowly lower your leg, nor should you slam
it down. Rather, let it fall like a ripe fruit falls from a tree. Just
release it. It is as though your leg is supported by a string, and
someone cuts the string and the leg drops.
Very slowly and mindfully, move your foot back and forth, finding
a comfortable position, and forget about it. (This “forgetting about
it” is an important step to learn. Deep meditation cannot easily
occur unless all sense doors have been closed.)
Now do the same procedure for the non-dominant hand and arm
B. Buttocks, anus muscles, pelvic area

1. Tighten your buttocks, anus muscles, pelvic area
C. Belly
1. Breathing in through the nostrils, fill up the belly with
air. Like blowing up a balloon, blow it up even higher.
2. Open your mouth and let the air gush out! (This is not
a quiet out breath.) Imagine all the tension in the body
gushing out with the breath.
D. Chest
1. Breathing in through the nostrils, fill up your chest with
air
2. Open your mouth and let the air gush out! (Once again,
this is not a quiet out breath.) Imagine all the tension in
the body gushing out with the breath.
E. Shoulders
1. Lift your shoulders and try to touch your ears
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2. Push your shoulders in front of the chest, like you want

to touch your shoulders together in front of the chest
3. Push your shoulders down toward your feet, like you
want to touch your feet
F. Hands and Arms (start with dominant side)

1. Splay out your fingers
2. Make a fist
3. Keeping your fist, lift your arm and hand a few inches,
keeping your arm straight
4. Relax
5. Now slowly roll your hand back and forth, find a
comfortable position, and forget about it
G. Neck
1. Lift head just an inch or two and tighten all muscles in
neck by pushing chin toward chest, but keeping it from
touching chest
2. Relax
1.
3. Now very slowly roll head back and forth. Find a
2.
comfortable position and forget about it.
H. Face
3.
Bite hard and pull back corners of mouth
4. Open mouth, move jaw up and down and all around
Stick out tongue as far as you can
5. Squint eyes and wrinkle nose
Lift eyebrows toward forehead
6. Take all the muscles of face and try to touch your nose
After each of the muscle groups has physically been tensed and
relaxed once or twice, mentally scan each muscle group
throughout your body and let go of any remaining tension. This
can be accomplished by breathing in – focusing, and breathing
out – relaxing. As you breathe in, you focus on the tension in that
area of the body. As you breathe out, you allow that tension to
flow out with your out breath.
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Now, as you become totally aware of the good feelings of

relaxation, warmth, and calmness throughout your body, silently
repeat to yourself a sacred word or phrase. With practice you will
learn to associate your sacred word or phrase with feelings of
calmness and relaxation.
Whenever you find yourself becoming tense or anxious, think of

your sacred word or phrase. As you silently repeat it to yourself,
feel calmness and relaxation sweeping over your body. When
you are relaxed, it is easier to maintain inner balance and stability,
and to deal fully and clearly with every situation you face. It also
allows you to move more deeply into your meditation practice.
Like all skills, learning to relax takes practice. If you practice

relaxing, you will get better at relaxing. It is best to practice with
the whole body supported.
Autogenic Training
Introduction to Autogenic Training
For several years, I discussed autogenic training in my Stress

Management classes. During each course, I led my students in
autogenic training exercises.
Over the years I have learned to appreciate the power of

autogenic training. Having introduced hundreds of students to
autogenics, I never cease to be amazed at some of their
responses. Autogenic-induced states sometimes allow deeply
repressed memories to surface in a most vivid, intense fashion.
During autogenic training, several of my students have had

flashbacks to prior experiences of sexual and physical abuse. I
believe that any relaxation exercise can potentially produce these
flashbacks. However, my experiences indicate that autogenic
training, as a form of self-hypnosis, is a more powerful technique
than most of the others.
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It should, therefore, be approached with some care. Although

particularly unpleasant “autogenic discharges” must be managed
with clinical skill and sophistication, they are not to be avoided.
Indeed, they indicate the power and usefulness of autogenic
training.
Autogenic Training Instructions
Autogenic training is probably the world’s most widely used self

regulation therapy. The term “autogenic” is derived from the
Greek words autos, meaning self, and genos, meaning origin.
Therefore, in this structured self-hypnosis technique, the self
regulation and self-healing powers of the mind are channeled in
a positive manner, repeating phrases in a state of passive
concentration.
Sit or lie in a physically relaxing position, allowing all thoughts and

distractions to pass without judgments. Watch thoughts
passively, as if you had entered a movie theatre and your
thoughts were being shown on a movie screen in front of you, or
you were riding in a car and your thoughts were like billboards
passing on the highway.
While you concentrate on body sensations in a passive manner,

without directly or volitionally bringing about any change, mentally
repeat the following six standard phrases:
1. My (choose dominant arm) is very heavy. (Repeat four to six

times.)
2. My (choose dominant arm) is very warm. (Repeat four to six
times.)
3. My heartbeat is calm and regular. (Repeat four to six times.)
4. It breathes me. (Repeat four to six times.)
5. My solar plexus is warm. (Repeat four to six times.)
6. My forehead is cool. (Repeat four to six times.)
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Periodically, while repeating the six standard phrases, you should

occasionally repeat one or more of the following positive
intentions:
I am calm.
I am relaxed.
I am quiet.
If deep relaxation is not achieved immediately, you may rest

assured that it will come later, with more practice.
When you successfully achieve an autogenic state, it should not

be abruptly terminated. Rather, you should slowly reactivate
muscular and breathing systems. This is achieved by wiggling
the fingers and toes, breathing in deeply a few times, and, finally,
opening the eyes.
Please note that blood vessel dilation and associative relaxation

have a particularly tranquilizing and sleep inducing effect.
However, blood vessel dilation is not harmless, since the
changed distribution of blood influences the entire organism.
Therefore, autogenic training should only be instituted by healthy
individuals for whom no vascular risks are known to exist.
Koshas (Deep Relaxation and Meditation)

Koshas
From Satchidananda Ashram
(There are five sheaths to us, covering the Atman or true self,
which is unchanging and eternal.)
ANAMAYA KOSHA – PHYSICAL SHEATH

Has six expressions: Existence, Birth, Growth, Modification,
Decay, and Death.
It is a tool to enhance awareness.
21
PRANAMAYA KOSHA – VITAL ENERGY SHEATH

Contains prana or vital energy of self. Can be controlled with the
breath. It is the link between body and mind, and we can use it
to control the mind. This is the level of the aura, chakras and
nadis (meridians).
MANOMAYA KOSHA – MENTAL SHEATH

Consists of perceptual organization, habits, language, and
emotions. It is connected to the senses. Fears and desires are
part of the Manomaya Kosha, also acting impulsively.
VIJNANAMAYA KOSHA – INTELLECTUAL SHEATH

Discrimination, the ability to discern. The witness. Critical
thinking, cause/effect relations.
Sometimes a battle between the Manomaya Kosha and the

Vijnanamaya Kosha. “I know I shouldn't, but I want to.” (from
fears and desires).
ANANDAMAYA KOSHA – BLISS SHEATH

Experience of inner harmony and peace. Intuition.
Absolute self-confidence; equanimity, sense of well-being.
Balanced mind leads to Anandamaya Kosha
ATMAN – TRUE SELF

One with all. The True Witness.
The Pranamaya through Anandamaya Koshas compose the
human soul. They continue on after the body dies and eventually
take another birth.
If one can truly “let go” during yoga nidra (deep relaxation) and
meditation, consciousness, “the witness”, will move from
Anamaya Kosha (Physical Sheath) to Pranamaya Kosha (Vital
Energy Sheath) to Manomaya Kosha (Mental Sheath) to
Vijnanamaya Kosha (Intellectual Sheath) and rest in
22
Anandamaya Kosha (Bliss Sheath). This is why yoga nidra (deep

relaxation) and meditation are so powerful.
It can be extremely disconcerting to be suddenly disturbed while

resting in Anandamaya Kosha, while resting in Bliss. The person
can be thrown into confusion and lose all composure. For this
reason, care and sufficient time should be taken when ending
yoga nidra (deep relaxation) and meditation.
Biofeedback
Thermal Biofeedback
Biofeedback is a means to discover internal processes. The

concept that there is a direct link between finger temperature and
cortical activity is particularly useful.
You probably already have a thermometer sitting around your

home somewhere. If you do, go find it. If you do not, go buy one.
It can be quite inexpensive and will provide you useful information
about how stressed you are and the effectiveness of your
relaxation strategies.
Hold the tip of your thermometer (thermistor) with your thumb and
index finger. You may instead wish to tape the thermistor to the
index finger. If you do use tape, be sure not to wrap the tape all
the way around your finger, as that would restrict blood flow to
the finger. Just use enough tape to attach the thermistor.
Once you know your finger temperature, try to increase it by

increasing the blood flow to your hand. Use the relaxation skills
you already have or try some you are learning in this book.
Generally, as finger temperature increases, alpha and theta brain
wave activity (which is associated with relaxation) also increases.
23
Finger Temperature
70°-80° = high stress
80°- 85° = moderate stress
85°-90° = stressed
90°-95° = good
95°- up = excellent
With some exceptions, finger temperature is a good judge of a

person’s stress level. Cardiac patients often have finger
temperature in the low 70’s. They are usually chronic chest
breathers, denying their bodies sufficient oxygen.
When cardiac patients learn to raise their finger temperature to

the low 80’s, they often report being more relaxed than they have
ever been. Without thermal biofeedback, they might never learn
how much more relaxed they could become. That is the
usefulness of biofeedback! It tells us what is actually happening
in our bodies.
The clinical goal is a finger temperature of 95 degrees. (It is more

difficult to move finger temperature from the 80’s to the 90’s than
from the 70’s to the 80’s.)
Please keep in mind that, from a meditation/prayer standpoint,

being totally relaxed is very helpful. Remember that the definition
of meditation is “a relaxed, focused, uninterrupted awareness.”
The ability to relax, to let go, is key to success in meditation.
Of course, there are some confounding variables that must be

considered when using thermal biofeedback. If the room is too
cold or too hot, finger temperature may not be valid.
24
Some people are “thermal responders,” that is, their fingers are
always warm, no matter how stressed they are. Other people
have circulation problems and their hands are always cold. For
these reasons, I also recommend that you use a GSR
(Electrodermal) biofeedback device. It will not have thermal
biofeedback’s confounding variables.
Electrodermal Biofeedback
Electrodermal biofeedback [aka skin conductance or galvanic

skin response (GSR) biofeedback] is more difficult to manipulate
than thermal biofeedback. Because it is so difficult to manipulate
and artificially control, it is one of the modalities utilized in a lie
detector test.
Since electrodermal biofeedback is more difficult, it is often used

after one has achieved mastery of thermal biofeedback. Raising
your finger temperature is easier than increasing the electrical
conductance of your skin.
Several years ago I purchased thirty-five GSR2 units from

Thought Technology and, during the following years, used them
with a variety of populations – pre-school, middle and high school,
college students, cardiac patients, alcohol and drug addicts,
participants in relaxation and stress management workshops,
and individual clients. Once, I carried the device for an entire day
and learned much about what caused me stress and what relaxed
me.
The GSR2 precisely monitors your stress levels by

translating tiny tension-related changes in skin pores into
a rising or falling tone. By resting two fingers on the
sensing plates you learn to lower the pitch and your
stress level. You basically get “biological” feedback
25
through the GSR2 as you learn to relax and as you get

better at doing it, you’ll find yourself relaxing faster with
or without the GSR2.
(Quoted from www.thoughttechnology.com

Above Paragraph Used with Permission)
If you do not already have access to a GSR device, I recommend

you purchase Thought Technology’s “GSR2 Biofeedback
Relaxation System.” It holds up well and is a useful learning tool.
The current price is around $75 and includes the biofeedback

unit, earphone, instructional CD (Side 1: “How to get the most
from your GSR2”, Side 2: “fully-narrated relaxation exercise”), 9V
battery and operator’s manual. If you mention this book,
Meditation Handbook, you will receive a 10% discount. To order,
go to www.thoughttechnology.com
Alternate Nostril Breathing
Alternate Nostril Breathing Instructions
By A. Martin Wuttke
PURPOSE & BENEFITS:
The following technique produces a state of

sympathetic/parasympathetic balance. It will also cause
brainwave patterns to become more synchronized. The result will
be a more settled, calm, and centered state of being.
26
WHEN TO PRACTICE:
Alternate nostril breathing can either be performed by itself or as

a preparation for any other type of relaxation exercise. (It is most
beneficial before meditation.)
HOW TO PRACTICE:
1. Sit up straight... feet flat on the floor... spine, neck and head in
alignment. Let your left hand rest on your left thigh, palm facing
up... eyes closed.
2. Bring your right hand up so that your palm is in front of your

face. You will be using your thumb to close the right nostril and
your ring finger and little finger together to close the left nostril.
Curl your index and middle finger into the palm of your hand and
just let them relax.
3. Take a deep inhalation ... close the right nostril with your
thumb and exhale through the left nostril ... inhale through the left
nostril ... close left nostril with your ring and little finger ... release
thumb and exhale through right nostril ... inhale through right
nostril ... (That completes one cycle.) … close right nostril with
your thumb . . . release ring and little finger and exhale through
left nostril.
EXAMPLE:
Exhale left
Inhale left
Exhale right
Inhale right
(These four make one full cycle.)
Exhale left, etc.
27
4. Your breath should flow quietly in a smooth even rhythm

without any pauses, breaks, or jerkiness. Your inhalation and
exhalation should be even in length.
5. Begin with five full cycles of alternate nostril breathing. When

the exercise becomes effortless and smooth, you can go as high
as twelve cycles.
Alternate nostril breathing is a useful prelude to your

meditation/prayer time. By balancing the two hemispheres of the
brain, positive conditions are created for deep meditations. When
you have mastered the technique, begin to make the exhalations
longer than the inhalations, eventually twice as long.
But remember to never strain while doing any of the breathing

exercises. If you find yourself gasping for air, back off
immediately! Just relax and breathe normally. With practice, you
will eventually develop better breath control and experience its
benefits.
Focus on eventually having the exhalation twice as long as the

inhalation. If you breathe in to the count of three, breathe out to
the count of six. You can gain more control over your breath by
using Ujjayi Breathing.
In Ujjayi Breathing you constrict your throat, slightly closing the

glottis, like you were trying to fog a mirror. Ujjayi Breathing makes
a slight sound and gives you more control over your inhalation
and exhalation.
But always remember, when doing pranayamas, not to strain.

Back off if you find yourself gasping for air. Because you are
dealing with such delicate organs as the lungs, heart, and the
nerve centers, take great care not to strain.
28
Pranayamas are so powerful that many yoga teachers never

teach them in beginning classes. So act responsibly!
In this book, I am not giving instructions on Kapalabhati (Skull

Shining), Bhastrika (Bellows Breath), breath retention, or
Bandhas (locks). I feel it is wiser and safer to learn these skills
while directly supervised by a teacher (guru).
Neti (Nasal) Wash
If your nose is blocked and you cannot practice alternate nostril

breathing, try clearing your nostrils by performing a neti (nasal)
wash. A neti wash involves pouring warm saline solution through
one nostril and then the other.
I once had an opportunity to discuss with John Clarke, M.D., the

Medical Director of the Himalayan Institute, my difficulty in doing
a neti wash (nasal wash). Years earlier I had tried doing a daily
neti wash because Roy Eugene Davis recommended it.
Almost immediately, I got an ear ache. Throughout my life, I

always had problems with ear aches and I feared nasal washes
would lead to them. So I decided I would never be able to
successfully do nasal washes because I could not tilt my head
while pouring water in my nostril without the procedure later
causing ear aches.
Dr. Clarke drew a picture of the human head on the board. He

insisted that, even if I held my head upright, I could pour water
into one nostril and it would come out the other without entering
the ear canal.
With this encouragement, I returned home and began a daily

nasal wash. I found that Dr. Clarke was correct and I
29
encountered no problems. I have continued to do nasal washes

twice daily, and am sure my health has improved because of it.
In yoga, breathing freely through both nostrils is said to aid in

harmonizing the active and passive systems of the body, and
therefore the neti wash is a helpful practice before meditation.
Alternate nostril breathing, a powerful pranayama, is very difficult
to do well if the nose is congested.
Neti wash (nasal wash) containers can be easily purchased in

most nationwide chain stores, near the pharmacy area. They are
not expensive. If you can buy a porcelain neti pot, it can be easily
cleaned and lasts a long time. If you buy a large container of salt,
make sure it pure salt and contains no additives, especially
iodine.
When you fill your neti pot with warm, clean water, use
approximately one-quarter teaspoon of salt. If you experience
discomfort while doing your nasal wash, vary the water
temperature and/or amount of salt. Neti wash should never be
uncomfortable!
FOCUSED AWARENESS
Serenity Meditation
Introduction to Serenity Meditation
I called this meditation technique the “Serenity Meditation”

because its use often left me feeling tranquil and serene. A
month of daily practice should allow you to decide if this
meditation technique is useful for you. Experience teaches me
30
that the Serenity Meditation can be useful for all people,

irrespective of their religious beliefs or lack thereof.
The following is my summary of the Serenity Meditation. If

anyone practicing this technique has questions, please feel free
to contact me.
Serenity Meditation Instructions
Imagine a round crystal (or, if you prefer, a small cross) which is

very clear, warm, and bright, and which has brilliant light waves
emanating from it. As you direct the path of the crystal around
and through your body, feel it illuminating and cleansing both your
mind and your body, leaving you with a profound sense of
tranquility. All movement of the crystal should be very slow and
deliberate. All circles are clockwise.
The mind is like a caged drunken monkey, stung by a scorpion,

dashing and darting about from one thought to another.
Concentration on the crystal acts as a “brake” on the mind and
empties the mind of other thoughts. In addition, the crystal
illuminates and cleanses both mind and body.
Path of crystal is as follows:
1. Start at your umbilicus (navel) and circle 9 times.
2. Move up to your xiphoid [xiphisternum – the small extension of

the lower part of the sternum (chest bone) between the ribs] and
circle 3 times.
3. Do figure eights around your breasts 3 times.

31
4. Move up to the sternal notch (jugular notch, right below Adam’s

apple) and circle 3 times.
5. Move up to your Adams apple and circle 3 times.
6. Move up to your lips and trace their outline 3 times.
7. Move up to your nostrils and trace each nostril opening 3 times,

beginning with the right nostril.
8. Move up to your eyes and trace the outline of each eye 3 times,
beginning with the right eye.
9. Move up to just above the junction of your eyebrow lines. Circle

3 times, imagining bright red streaks of fire moving from the
crystal into the head.
10. Move up to the center of forehead, just below hair line, and
circle 3 times. Imagine rays of white light illuminating your brain.
11. Move to the top of head and circle 9 times.
12. Move to occiput (back of head) and circle 3 times.
13. Move down spine to base of spine, directly opposite navel,

and circle 3 times.
14. Circle waistline 3 times.
15. Begin moving up from waist on right side of body. Move up to

right armpit, down inside of arm, over middle finger, up outside of
arm, over shoulder to right ear. Circle right ear 3 times.
32
16. Move up to top of head and circle 3 times.
17. Move to left ear and circle 3 times.
18. Move over left shoulder, down outside of left arm, over middle
finger, up inside of arm to armpit, down left side of body to waist.
19. INJECTION PROCESS – Imagine injecting a cord through

the center of your body, starting on your left side at your waist
and moving to your right side. Then imagine injecting a second
cord through the center of your body, starting at the navel to your
spine.
20. Move crystal up to your nostril. As crystal enters nostril,

silently repeat your sacred word or phrase 3 times.
Males: Crystal enters right nostril.
Females: Crystal enters left nostril.
Move crystal inside skull to spot just above junction of eyebrow

lines. This is the same position outlined in step #9 except now
crystal is inside of body. Once again imagine bright red streaks
of fire emanating from the crystal.
21. Imagine the crystal descending through the center of your

body, coming to rest at intersection of the two cords, previously
mentally created, running perpendicular to each other. This
resting point is in the center of your body, a distance of two fingers
above your navel. The crystal continues to emanate light rays in
all directions.
The crystal remains here during meditation. (When I practiced, I

found it useful to move the crystal back up to the position outlined
33
in #20. This position is sometimes called the “third eye” or “Christ

Center.”)
22. The crystal then moves up through the center of your body
and exits through your nostril.
Males: Crystal exits left nostril.
Females: Crystal exits right nostril.
Buddhist Concepts Because I wanted the Serenity Meditation

to appeal to a wide audience, I stripped the technique of its
Buddhist concepts. However, there may be some Buddhists (and
others) who will want to know what these concepts are.
In Thailand, where I first learned it, it was called Buddhanusati,

“Buddho,” meditation. Some of the Buddhist concepts include the
following:
1. Nine circles – eight times represent the Eightfold Path
(Right Understanding, Right Thought, Right Speech, Right
Action, Right Means of Livelihood, Right Endeavor, Right
Mind Control, and Right Meditation), and the ninth Nirvana.
2. Three circles – once for the Buddha, once for the Dharma
(law), and once for the Sangha (order of monks).
3. As the crystal enters the nostril, silently repeat “Buddho,

Buddho, Buddho.”
Mindfulness (Vipassana) Meditation
Mindfulness (Vipassana) Meditation Instructions
Vipassana Meditation is a powerful practice, opening areas

within me I did not know existed. When I did not have an
extended period of time to practice, I would do the Serenity
34
Meditation. When I had a longer period of time, I would do

vipassana meditation, both sitting and walking.
Meditation Exercises to Cultivate Presence
(Adapted from a summary by Robert Wootton, Ph.D. and used

with his permission. Robert has offered to answer any questions
you may have. He may be contacted at rw.home@frontier.com )
Two Principles:
(1) There is just what there is. Our task is to know (by direct
feeling, not thinking about it) what each moment's experience is.
When one sits, stands, or walks, know that there is sitting,
standing, or walking. When there is sensation in the body,
whether pleasant, unpleasant, or neutral, know that there is
pleasant, unpleasant, or neutral sensation.
When one sees something, know that there is seeing. When

thoughts or visual images appear, know that there is thinking or
seeing, without getting lost in the content, story line, or meaning
of the thought or vision. When sounds call attention, know that
at that moment there is hearing; and, if thoughts or feelings occur
about the sound, know that at that moment there is thinking or
feeling.
(2) Only the mind that clings to nothing, and is able to both open
to and let go of everything, can be fully present and know what
there is in each moment. Thus, when a sensation arises, one is
willing to experience it as it actually is for as long as it lasts and
to let go of it when it changes or ceases.
35
Let go of ideas about how meditation should be and acknowledge

what is actually occurring. This direct, non-judgmental contact
with experience allows and is a transformation of our normal
compulsive manner.
Two Occasions for Practice:
(1) Sitting: Focus attention on the sensations of breathing

wherever it occurs most predominantly, either at the nostrils or in
the chest-abdomen area. Allow breathing to occur and change
however it will. Feel the sensations of the in-breath or the rising
movement, and the sensations of the out-breath or falling
movement, however long or short, soft or tense, rhythmic or
irregular it may be. Be with the entire duration of each in and out
or rise and fall, noticing the beginning and ending moments.
To help maintain focus, make soft mental notes: “in,” “out,” or

“rising,” “falling.” If sounds, sensations, or thoughts call attention
away, experience these with equal attention and note “hearing,”
“feeling,” or “thinking.” As soon as sounds, sensations, or
thoughts recede, gently return to the sensation of breathing.
If there is discomfort and an impulse to move, notice the feelings

and the intention. Then move slowly enough to notice the
sensations of moving. If drowsiness or nodding occurs, focus
attention on those sensations. Do the same for other mental
states such as boredom, agitation, etc.
Maintain attention on the sensation of breathing as the

predominant object of awareness. At whatever point one notices
the attention elsewhere, note what is occurring and return to the
breath. There is no need for judgment or criticism; but, if they
occur, note them also. Do the same for controlling the breathing.
36
(2) Walking: Pick a short space in which to walk back and forth.
Walk at a slow enough pace to move one foot at a time and
distinguish the three parts – lifting, moving, placing.
Focus attention on the sensations of each part, however one

experiences each in the body. To aid focus, note “lifting,”
“moving,” “placing.” The technique is then the same as for sitting.
Try to feel directly and in minute detail exactly what the
experience of walking and breathing is.
The aim is to cultivate the kind of continuous, accurate

mindfulness that would allow one to give a summary afterwards
of the changing sensations and objects of consciousness that
occurred.
Mantra Meditation
Behavioral Medicine Applications
In Cape Cod, Massachusetts, I attended training in Behavioral

Medicine Applications. It was taught by Herbert Benson, M.D.,
and others in his program.
Herbert Benson’s use of the term “relaxation response” really

appealed to me. It was a neutral term, a Western, science-based
concept that was easily accepted by the people with whom I was
working. Learning about the relaxation response simplified my
presentations to groups representing a variety of religious
affiliations.
Many of the conservative, fundamentalist, Southern Appalachian

folks got very nervous when I talked of meditation, mantra
meditation, etc. Hearing talk of “eliciting the relaxation response
by using a focus word or phrase” was much more acceptable to
them. Generally, unless individuals are comfortable with the
37
terms and concepts presented, they are unlikely to practice and

learn relaxation skills.
The following are copies of some of the handouts I received

during training. I have used them often in my work and have
found them quite helpful:
The Relaxation Response
The mind/body model of health suggests that our modern world

– with its stresses, strains, and incessant changes – causes or
aggravates many of our symptoms. You cannot always change
your environment, and in many cases may not want to. But what
can you do about the stresses of modern life? One answer lies
within you.
By learning to use your awareness and your mind, you can begin
to control your physical reactions to stress. You can cultivate the
ability to turn within to give yourself a respite – a chance to slow
down, relieve tension and anxiety, and renew yourself. First let
us examine the physiology of stress.
The Fight-or-Flight Response The fight-or-flight response, also

called the stress response, was first identified by Dr. Walter B.
Cannon of the Harvard Medical School early in this century. It is
a profound set of involuntary physiological changes that occur
whenever we are faced with a stressful or threatening situation.
This response, critical to the survival of primitive humankind,
prepares the body for a physical reaction to a real threat – to fight
or flee.
Today, however, we do not often face the life threatening

situations that primitive people responded to frequently, and the
fight-or-flight response cannot distinguish between a serious
threat and the everyday stresses of modern life. In fact, simply
recalling a threatening or frightening situation is often enough to
trigger the fight-or-flight response.
38
The fight-or-flight response is an integrated reaction controlled by

the hypothalamus, an area of the brain. Confronted by a threat –
physical or emotional, real or imagined – the hypothalamus
causes the sympathetic nervous system to release epinephrine
and norepinephrine (also called adrenaline and noradrenaline)
and other related hormones. When rapidly released into the
body, these powerful messengers propel you into a state of
arousal. Your metabolism, heart rate, blood pressure, breathing
rate, and muscle tension all increase.
Recently, researchers studying the long-term effects of the fight

or-flight response have concluded that it may lead to permanent,
harmful physiological changes. The fight-or-flight response is
useful and, in fact, necessary in times of emergency. But the
stressors of modern living elicit it at times when it is inappropriate
for us to run or fight.
We must find ways to control the harmful aspects of this primitive

physiological response and so neutralize the negative effects of
modern stress on our health and well-being. The relaxation
response can do just that.
A Counterbalancing Relaxation Response As demonstrated

by researchers around the world and suggested by age-old
wisdom, there is a counterbalancing mechanism to the fight-or
flight response. Just as stimulating an area of the hypothalamus
can cause the stress response, so reducing the stimulation
results in relaxation. The relaxation response is an inborn set of
physiological changes that offset those of the fight-or-flight
response. These changes are coordinated; they occur together
in an integrated fashion.
The physiological changes of the fight-or-flight response and the

relaxation response are polar opposites. In the fight-or-flight
response, metabolism, heart rate, blood pressure, and muscle
tension all increase. In the relaxation response, metabolism,
heart rate, blood pressure, and muscle tension all decrease.
39
If the stresses of modern life cause the fight-or-flight response,

the relaxation response can be used to counteract the harmful
effects of stress. Just as the heart begins to beat rapidly when
you imagine a frightening situation, your mind can be used to slow
your heart rate.
There is one other significant difference between the fight-or

flight response and the relaxation response – the fight-or-flight
response usually occurs involuntarily, whereas conscious
elicitation of the relaxation response most often needs to be
practiced.
[Worksheet adapted from The Wellness Book: The

Comprehensive Guide to Maintaining Health and Treating Stress
related Illness (pp. 33-38), courtesy of Benson-Henry Institute for
Mind Body Medicine, www.bensonhenryinstitute.org]
Learning to Elicit the Relaxation Response

The relaxation response is a state of profound rest that can have
lasting effects throughout the day if you practice it
regularly. What is relaxation? Many of us use the image of
“letting go.”
Physically, we mean releasing muscles from habitual,

unconscious tension. We try to breathe more slowly and
regularly, letting go of tension with each outbreath. Emotionally,
we mean cultivating an attitude of greater equanimity. Mentally,
we mean observing and letting go of troubling, worrisome
thoughts. All of us can experience an enhanced ability to relax
as we practice these different approaches to letting go.
Many people have difficulty relaxing their bodies: you think you
are relaxed, when, in fact, your neck muscles are still tense.
Cultivating a state of quiet acceptance in a world that demands
so much is a new experience for many of us.
To use an automotive image, shifting down from overdrive can be

difficult for those accustomed to the fast lane. Yet, to restore a
40
healthy balance, your body and mind need exactly such a change
in pace.
To elicit the physiological state called the relaxation response,

you need to develop techniques that help you “let go” more
deeply than most of us can without such help. Remember that
the relaxation response is a physiological response inborn to
everyone, and it can occur at times when you are not even aware
of it.
Bring to mind, for example, a time when you were lying on the
beach on a warm summer day or moments at night when you drift
into sleep. In both instances, the relaxation response is believed
to account for the pleasant state and its measurable physiological
changes. You can develop your innate ability to use these
techniques in the most beneficial ways possible.
The relaxation response can be elicited by a number of

techniques that involve mental focusing. All of these techniques
have two basic components: the first is the repetition of a word,
sound, phrase, prayer, image, or physical activity; the second is
the passive disregard of everyday thoughts when they occur
during relaxation.
As you try the different methods of eliciting the relaxation
response, you may find that one method works better than others
or that one or two of the techniques prove to be the most helpful.
Or you may choose to make a combination of all the techniques
part of your personal health regimen.
Find your own balance. Bear in mind that the goals of eliciting
the relaxation response are straightforward, practical, and
potentially transformative. Those who practice eliciting the
relaxation response commonly report these kinds of changes:
 decrease in stress-related physical symptoms

 decrease in anxiety
 freedom from compulsive worrying, self-criticism
 increase in concentration and awareness
41
 improved sleep
 greater self-acceptance
 enhanced performance and efficiency
Spirituality Research studies confirm that such changes can

occur with regular elicitation of the relaxation response. In
addition, a recent study of the relationship between spirituality
and health conducted by Jard Kass, Ph.D., and colleagues at
Boston's Deaconess Hospital, found that a significant number of
those who regularly elicit the relaxation response, regardless of
method, reported an increase in positive attitudes associated with
spirituality.
Spirituality in this study was linked to increased life purpose and

satisfaction. They also found that increases in positive attitudes
contributed to improvements in health. Regular elicitation of the
relaxation response cultivated health-promoting attitudes which
decreased the frequency of medical symptoms.
People who regularly elicit the relaxation response generally

begin to describe themselves as more peaceful, energetic, self
accepting, happier, and so forth. Less preoccupied with past and
future, they learn to enjoy the present moment more fully. In short,
whatever their cultural or spiritual tradition, people can enjoy the
benefits of the relaxation response in whatever way is most
appropriate for them.
[Worksheet adapted from The Wellness Book: The

Comprehensive Guide to Maintaining Health and Treating Stress
related Illness (pp. 33-38), courtesy of Benson-Henry Institute for
Mind Body Medicine, www.bensonhenryinstitute.org]
Relaxation Response Instructions
1. Sit in a comfortable place but try not to lie down. If you lie
down on your bed, chances are you will fall asleep. You may sit
in a chair, on the floor with a cushion against the wall, or on the
42
bed with a pillow behind you. If you must lie down, then the floor
is recommended.
2. It is much easier to elicit the Relaxation Response (RR) in the

same place each day. Try reserving that place for your
relaxation; you will find that you will start to relax simply by sitting
there. Make sure that the phone is unplugged, the door is closed,
and your pets are absent (pets are strangely attracted to a
relaxed person!).
3. It is also easier to elicit the RR at the same time(s) each day.

This helps make it a habit.
4. If you are eliciting the RR on your own (i.e. not with a tape),
do not set a timer. Sit opposite a clock and when you think that
the time is up, slowly get up. If the time is not up, simply close
your eyes and go back to what you were focusing on.
5. It is quite normal for thoughts to come and go as you elicit the

RR. Simply note that your mind has wandered, passively ignore
the thoughts, and go back to what you were focusing on.
6. If you regularly exercise, try eliciting the RR immediately after

you exercise; the sense of deep relaxation should come more
easily.
7. Try not to elicit the RR either when you are very hungry or
when you are full. Try having a glass of juice or a piece of fruit if
you are hungry before sitting down. Wait a couple of hours after
a full meal.
We generally advise eliciting the RR twice a day for 20 minutes

each session. If you simply cannot fit in a session, try focusing
on your breath for even five minutes. The only “bad RR” is one
not done.
(Worksheet, courtesy of the Benson-Henry Institute for Mind

Body Medicine, www.bensonhenryinstitute.org)
43
Focus Word or Phrase

The most universal methods of focusing your mind are linked to
breathing, either by concentrating on your breathing itself or using
it in conjunction with a focus word. Your focus word or mantra
can be a word, phrase, or short prayer. “Mantra” means “the word
that protects.” When your mind is focused, you cannot dwell on
negative, anxious thoughts.
A mantra has been a part of meditation and prayer in both

Eastern and Western cultures for thousands of years. It is an
anchor that helps you to quiet the self-talk chatter of your mind as
you begin to meditate and pray.
Choosing your focus word is an important personal step. Tailor

your focus word to your personal beliefs. This is often the best
way to get maximum benefit from the relaxation response.
If your focus word has special meaning, it will not only be more
effective in meditation and prayer, but also you will likely become
more deeply involved in practicing the relaxation response. The
combination of the relaxation response with a personal belief
system is sometimes called “the faith factor.”
Some, however, prefer their focus word to have no connection to

a belief system and choose a more neutral word or phrase. It
may be meaningless, without any emotion or intellectual
associations. It is usually a soothing, pleasant sound that has no
sharp or irritating characteristics. Regardless of the particular
word or phrase chosen, it is a key to eliciting the relaxation
response through meditation and prayer.
Keep the word or phrase short enough to coordinate easily with

your breath. The list below offers a range of focus words or
phrases from which to choose. Choose one that most appeals to
you or create your own if you prefer.

44

Common Focus Words or Phrases
General
One Peace Calm Let go Relax Light Ocean Oh well
Let it be My time Love Joy
Christian
God Come, Lord Lord, have mercy Our Father
Our Father, who art in heaven Jesus Saves
Lord Jesus Christ, Son of God, have mercy on me (a sinner).
Lord Jesus Christ, have mercy on me. Hail Mary
The Lord is my shepherd Abba ("Father")
Jewish
Sh'ma Yisroel ("Hear, o Israel") Echod ("One")
Shalom ("Peace") Hashem ("The Name")
Eastern
Om (the universal sound) Hong-sau
Shantih ("Peace") So-ham
Aramaic
Maranatha ("Come, Lord")
Islamic
Allah

I do want to add a note of caution about selecting your mantra.

Powerful mantras are often individualized, often have special
meaning to the user. But they should be spiritually uplifting.
Most people would say that is obvious, but experience teaches
45
me otherwise. I once had a student who chose the following

mantra: “Hate” on the in-breath, and “Kill” on the out-breath.
Unfortunately, he practiced this mantra for several weeks before
I learned what he was doing. He reported that practicing this
mantra left his mind “agitated and unsettled.”
Christian Centering Prayer

Introduction to Christian Centering Prayer
I was excited to discover and learn about a Christian

contemplative spiritual tradition. I knew that Christian Centering
Prayer would be more acceptable to the many Christians with
whom I worked, and encourage them to practice contemplative
meditation/prayer. Many Christians were uncomfortable learning
about meditation/prayer unless it was presented in a Christian
tradition.
Not Teaching Religion but God-realization I am not interested

in teaching religion. What I want to teach is how to be closer to
God, how to enter into the Kingdom of God! Each of us has this
river of God’s grace flowing beneath us. We need to dig a deep
well to tap into this grace. If one is fortunate enough to have
developed a heart connection to God during religious training in
childhood, then that existing well should be dug deeper through
meditation/prayer practice.
It makes no sense to change religions and start digging a brand

new well. I am convinced that all religions, all meditation/prayer
techniques, eventually bring the practitioner to the same place.
“Truth is One; Paths are Many!” The challenge is to motivate the
person to actually begin a meditation/prayer practice.
Father Thomas Keating is a founder of the Centering Prayer

Movement and of Contemplative Outreach. (I am grateful for
permission to use this material. For information about
Contemplative Outreach, see www.contemplativeoutreach.org)
46
In Open Mind, Open Heart, Father Keating states, “There are all
kinds of ways in which God speaks to us – through our thoughts
or any one of our faculties. But keep in mind that God’s first
language is silence.” (p. 57)
The root of prayer is interior silence. We may think of

prayer as thoughts or feelings expressed in words, but
this is only one of its forms. … Contemplative Prayer is
not so much the absence of thoughts as detachment from
them. It is the opening of mind and heart, body and
emotions – our whole being – to God, the Ultimate
Mystery, beyond words, thoughts, and emotions –
beyond, in other words, the psychological content of the
present moment. (p.14)
Father Thomas Keating explains that, through the regular

practice of contemplative prayer, interior purification occurs.
“This dynamism is a kind of divine psychotherapy, organically
designed for each of us, to empty out our unconscious and free
us from the obstacles to the free flow of grace in our minds,
emotions, and bodies” (p. 93).
Through this divine psychotherapy, one moves from the “false

self” to the “true self.” Father Thomas Keating describes the
“false self” and the “true self”:
False Self–the self developed in our own likeness rather

than in the likeness of God; the self-image developed to
cope with the emotional trauma of early childhood, which
seeks happiness in satisfying the instinctual needs of
survival/security, affection/esteem, and power/control,
and which basis its self-worth on cultural or group
identification.
True Self – the image of God in which every human

being is created; our participation in the divine life
manifested in our uniqueness. (Keating, T. (1992). Open
47
mind, open heart: The contemplative dimension of the

Gospel. New York, New York: Continuum. pp. 146-147.)
Proponents insist that Christian Centering Prayer is not mantra

meditation, but in many ways it certainly looks like it.
One difference cited is that a mantra is loudly repeated, totally

occupying the mind, while the sacred word is introduced gently,
“as laying a feather on a piece of absorbent cotton.” [Keating, T.
(1995). The method of centering prayer. Butler, NJ:
Contemplative Outreach. Used with permission.] I am not going
to argue such distinctions, because I have great respect for both
traditions.
And I urge you not to disregard Centering Prayer because you

are not a Christian. Please always keep in mind, “Truth is One;
Paths are many.” If you read Father Thomas Keating’s writings,
it is obvious he has spent many hours in God-consciousness.
Many points in Centering Prayer apply to all meditation
techniques and are worth your time studying.
The Method of Christian Centering Prayer
The Guidelines
1. CHOOSE A SACRED WORD AS THE SYMBOL OF

YOUR INTENTION TO CONSENT TO GOD'S
PRESENCE AND ACTION WITHIN.
2. SITTING COMFORTABLY AND WITH EYES

CLOSED, SETTLE BRIEFLY AND SILENTLY
INTRODUCE THE SACRED WORD AS THE SYMBOL
OF YOUR CONSENT TO GOD'S PRESENCE AND
ACTION WITHIN.
3. WHEN YOU BECOME AWARE OF THOUGHTS,

RETURN EVER-SO-GENTLY TO THE SACRED
WORD.
48
4. AT THE END OF THE PRAYER PERIOD, REMAIN

IN SILENCE WITH EYES CLOSED FOR A COUPLE OF
MINUTES.
Contemplative Prayer Contemplative Prayer is the

normal development of the grace of baptism and the
regular practice of Lectio Divina. [Lectio Divina is the
reading and listening to biblical texts and is the most
ancient method of developing the friendship of Christ.]
We may think of prayer as thoughts or feelings expressed
in words, but this is only one expression.
Contemplative Prayer is the opening of mind and heart –

our whole being – to God, the Ultimate Mystery, beyond
thoughts, words, and emotions. We open our awareness
to God whom we know by faith is within us, closer than
breathing, closer than thinking, closer than choosing –
closer than consciousness itself. Contemplative prayer
is a process of interior purification leading, if we consent,
to divine union.
The Method Centering Prayer is a method designed to

facilitate the development of contemplative prayer by
preparing our faculties to cooperate with this gift
It is not meant to replace other kinds of prayer; it simply

puts other kinds of prayer into a new and fuller
perspective. During the time of prayer, we consent to
God's presence and action within. At other times our
attention moves outward to discover God's presence
everywhere.
Explanation of the Guidelines
I. “Choose a sacred word as the symbol of your intention

to consent to God's presence and action within.” (cf.
Open Mind, Open Heart, chap. 5)
49
1. The sacred word expresses our intention to be in

God's presence and to yield to the divine action.
2. The sacred word should be chosen during a brief

period of prayer asking the Holy Spirit to inspire us with
one that is especially suitable to us.
a) Examples: Lord, Jesus, Father, Mother, Mary; or in

other languages: Kyrie, Jesu, Jeshua, Abba, Mater,
Maria.
b) Other possibilities: Love, Peace, Mercy, Silence,

Stillness, Calm, Faith, Trust, Yes; or in other languages:
Amor, Shalom, Amen.
3. Having chosen a sacred word, we do not change it

during the prayer period, for that would be to start
thinking again.
4. A simple inward gaze upon God may be more suitable

for some persons than the sacred word. In this case, one
consents to God's presence and action by turning
inwardly to God as if gazing upon Him. The same
guidelines apply to the sacred gaze as to the sacred
word.
II. “Sitting comfortably and with eyes closed, settle briefly

and silently introduce the sacred word as the symbol of
your consent to God’s presence and action within.”
1. By “sitting comfortably” is meant relatively

comfortably; not so comfortably that we encourage sleep,
but sitting comfortably enough to avoid thinking about the
discomfort of our bodies during the time of prayer.
2. Whatever sitting position we choose, we keep the

back straight.
50
3. If we fall asleep, we continue the prayer for a few

minutes upon awakening if we can spare the time.
4. Praying in this way after a main meal encourages

drowsiness. Better to wait an hour at least before
Centering Prayer. Praying in this way just before retiring
may disturb one's sleep pattern.
5. We close our eyes to let go of what is going on around

and within us.
6. We introduce the sacred word inwardly and as gently

as laying a feather on a piece of absorbent cotton.
III. “When you become aware of thoughts, return ever

so-gently to the sacred word.”
1. “Thoughts” is an umbrella term for every perception

including sense perceptions, feelings, images,
memories, reflections, and commentaries.
2. Thoughts are a normal part of Centering Prayer.
3. By “returning ever-so-gently to the sacred word”, a

minimum of effort is indicated. This is the only activity we
initiate during the time of Centering Prayer.
4. During the course of our prayer, the sacred word may

become vague or even disappear.
IV. “At the end of prayer period, remain in silence with

eyes closed for a couple of minutes.”
The additional 2 or 3 minutes give the psyche time to
readjust to the external senses and enable us to bring the
atmosphere of silence into daily life.
51
Some Practical Points
1. The minimum time for this prayer is 20 minutes. Two

periods are recommended each day, one first thing in the
morning, and one in the afternoon or early evening.
2. The end of the prayer period can be indicated by a

timer, provided it does not have an audible tick or loud
sound when goes off.
3. The principal effects of Centering Prayer are

experienced in daily life, not in the period of Centering
Prayer itself.
4. Physical Symptoms:
a. We may notice slight pains, itches, or twitches in

various parts of the body or a generalized restlessness.
These are usually due to the untying of emotional knots
in the body.
b. We may also notice heaviness or lightness in the

extremities. This is usually due to a deep level of spiritual
attentiveness.
c. In either case, we pay no attention, or we allow the

mind to rest briefly in the sensation, and then return to
the sacred word.
5. Lectio Divina provides the conceptual background for

the development of Centering Prayer.
6. A support group praying and sharing together once a

week helps maintain one's commitment to the prayer.
52
Points for Further Development
1. During the prayer period various kinds of thoughts

may be distinguished. (cf. Open mind, open heart, chap.
6-10):
a. Ordinary wanderings of the imagination or memory.

b. Thoughts that give rise to attractions or aversions.
c. Insights and psychological breakthroughs.
d. Self-reflections such as, “How am I doing?” or, “This
peace is just great!”
e. Thoughts that arise from the unloading of the
unconscious.
2. During this prayer we avoid analyzing our experience,

harboring expectations or aiming at some specific goal
such as:
a. Repeating the sacred word continuously.

b. Having no thoughts.
c. Making the mind a blank.
d. Feeling peaceful or consoled.
e. Achieving a spiritual experience.
3. What Centering Prayer is:
a. It is at the same time a relationship with God and a

discipline to foster that relationship.
b. It is an exercise of faith, hope, and love.
c. It is a movement beyond conversation with Christ to
communion.
d. It habituates us to the language of God which is
silence.
Adapted from Keating, T. (1995). The method of centering

prayer. Butler, NJ: Contemplative Outreach. Used with
permission.
53
Don’t judge centering prayer on the basis of how many

thoughts come or how much peace you enjoy. The only
way to judge this prayer is by its long-range fruits:
whether in daily life you enjoy greater peace, humility and
charity. Having come to deep interior silence, you begin
to relate to others beyond the superficial aspects of social
status, race, nationality, religion, and personal
characteristics. (Keating, T. (1995). Open mind, open
heart. p. 114.)
Inner Sound and Light Meditation
Caffeine
The Bible states, "In the beginning was the Word, and the Word
was with God, and the Word was God" (John 1:1, KJV). In yoga,
the Word is Om (Aum). The sound of Om is primordial,
omnipresent, omnipotent, and omniscient.
I realize that most people do not consider caffeine to be a

powerful drug or a problem. But my caffeine use kept me from
hearing the inner sound of God, the sound of Om, which
permeates the universe.
I discovered this quite by accident. During my seven- and ten

day silent retreats, caffeine was not available and, by the end of
the retreat, I was clean, cleared of its effects. Over the years I
learned that, when I was not on caffeine, I could hear the sound
of Om, the sound of God. When I was on caffeine, I could not.
I also found listening to Om, the sound of God, to be very

comforting, and strengthening. So I had a choice to make. On
one hand I could have caffeine; on the other hand I could have
the sound of God. It was an easy choice to make.
I chose God!
54
The evidential aspect of God is Om. [Sustained]

meditation on Om culminates in knowledge of it and God
realization. – Yoga-sutra 1:27&29
Technique of Primordial Sound and Light Contemplation
I realize that you may wish to learn to listen to your inner sound,
the sound of God, and see the inner light. Roy Eugene Davis, in
his book, Seven Lessons in Conscious Living (CSA Press, 2013,
pp. 56-58) outlines the steps to follow to listen to your inner sound
and see the inner light:
 Use your usual technique to meditate to the stage of tranquil,

thought-free awareness.
 With your awareness at the spiritual eye center and higher
brain, listen inside your ears and in your head until you discern
a subtle sound. When a sound is heard, endeavor to hear a
subtle sound behind it. Continue until you hear a sound that
does not change.
 Blend your awareness with that sound. Merge in it.
 If you perceive inner light, blend your awareness with it as you
merge your awareness with the sound.
 Gently inquire into the source of sound and light.
 Continue to meditate until you perceive that you are one with
Om or until, having transcended it, you experience pure
awareness of Being or a perception of oneness or wholeness.
The first sounds you hear may be those which occur naturally in
the inner ear. As your attention becomes more internalized, you
may discern the various subtle sound-frequencies of the vital
centers (chakras) in the spinal pathway.
55
Eventually, when you hear a constant sound, use it as a mantra.

Hear and perceive it in and outside of your head. Consider it as
an aspect of Om which pervades your body and the universe.
Expand and merge your awareness with it. If you perceive inner
light, merge your awareness in it and Om.
Some meditators perceive a golden light, or a field of dark blue

with a golden halo. They may also see a brilliant white light in the
blue field. The teachers of this kriya yoga tradition declare golden
light to be the radiance of Om; the dark blue to be the radiance of
Consciousness-Intelligence that pervades the universe; and the
brilliant white light to be the radiance of Consciousness itself.
If inner light is not easily perceived while contemplating Om, do

not despair. Light perception, while of interest, is not as important
as the clarification of awareness and the emergence of Self- and
God-knowledge. Light perception is more likely when the waves
of thoughts and emotions are pacified and remain dormant.
Any subjective perception of mental imagery (of people or other

kinds of images) should be disregarded. The purpose of
meditation practice is to transcend such phenomena. They are
indications that desires, restlessness, and tendencies arising
from the subconscious level of the mind are still influential. Be
alert and attentive when meditating, yet patient as you learn by
practice to acquire control of your attention and your states of
awareness.
I am dyed in the color of the Lord’s name [Om],

In a hue that can never fade;
There is no color in the world
That can be compared to the Lord’s name. (Kabir)

56
UNINTERRUPTED AWARENESS
To develop uninterrupted awareness, most people must practice
meditation/prayer consistently for a long period of time with great
effort. For many years after I learned the Serenity Meditation and
later vipassana, mantra, and Kriya Pranayama meditations, I
faithfully practiced meditation and reaped many positive benefits
from my practice.
However, it was not until I participated in my first Integral Yoga®

class series and added a regular Yoga practice to my spiritual
practices did my meditations immediately deepen to levels I had
never previously experienced. In fact, the impact was so
profound that I resolved to become a Yoga teacher and share this
jewel of Yoga with others.
After all, I had discovered meditation as the key to entering the

Kingdom of God within. Anything that deepened meditation
practice was precious knowledge and demanded to be shared
with all!
From the many yoga training programs available, I chose Integral

Yoga® teacher training. Every Integral Yoga® class included
meditation. I knew that some yoga teacher training programs
dealt only superficially with meditation. Some ignored meditation
altogether.
In the West, yoga has been de-spiritualized! Meditation, the heart

of yoga, is the most important part and food for the spirit. It is
often ignored. Only the postures, the asanas, food for the body,
are emphasized.
57
Integral Yoga® feeds both the body and the soul. In every class,
it integrates four major practices – asanas (postures), pranayama
(breath control), yoga nidra (deep relaxation), and meditation.
I wanted to learn a balanced approach, an approach that included

the jewel of meditation. As part of my Integral Yoga® training, I
learned yoga philosophy and began to incorporate these
teachings into my daily life. I include them here and recommend
that you (the reader) study them and adopt them into your life,
consistent with your own spiritual beliefs.
Once again let me emphasize that I am not interested in teaching

religion. My goal in this book is to teach spiritual practices that
you can incorporate into your own personal philosophy.
Yoga Philosophy
Eastern philosophy and psychology teach that the human psyche

is veiled with many layers of ignorance that obscure our ability to
see the Divine within us. However, at the deepest levels of being,
we search for ways to re-establish our connection with our
spiritual nature. For this reason, according to Eastern wisdom, we
take on a human form.
Our activities while on Earth help us to work through the layers of

ignorance, one by one. Finally, after much time and experience,
we come to understand the true meaning of Self. In the moment
of Self-realization, the ego is made free – free from the weight of
all its illusions and free to reach its eternal destiny.
In this context, the body is a temple and also an instrument that

allows us to experience life. A musician regularly tunes his
instrument to improve its performance, cleaning and preparing it
in a series of movements that look to us like little rituals. Similarly,
58
taking care of the body is a ritualistic tuning by which we grow

and perfect ourselves.
Regular exercise can do more than establish good health and a

youthful appearance. When practiced with a devotional attitude,
as a form of worship, physical activity keeps us in tune with life's
purpose. Worship means devotion to something we love, admire,
and respect. By exercising the body we show respect for the
physical instrument that houses the spirit.
We should never begin a routine of physical exercise because we

want to be superior to others in strength, or beauty. Sometimes,
the more we become accomplished in life's activities, the more
our ego is inflated. We see ourselves as masterful and, therefore,
better than others.
There are two motivations for any activity in life. We can improve
ourselves at the expense of others and obstruct our own growth,
or we can improve our surroundings, help others to improve and,
thereby, expand ourselves.
As we develop more physical and mental balance and strength

we participate more fully in creating healthier societies and
environments and, finally, a healthier planet. Of all forms of
movement, Yoga exercise ranks at the top because its purpose
is to create balance in the body and mind.
Unfortunately, some people associate Yoga with mystical

religions and cults. This misinterpretation of the science and
philosophy of Yoga has discouraged many seekers of health who
might, otherwise, benefit from this ancient practice.
We have found no other system that is as comprehensive and

contributes as much to mind-body wellness as Yoga. The word
“Yoga” means union. All exercises in Yoga, both physical and
mental, are designed to unite the body with the mind and the
individual self with the Self of all.
59
The physical exercises in Yoga, balance, stretch, tone, and

strengthen the body in such a way that the nervous system and
the mind can also be balanced and strengthened. Yoga exercises
are based upon the premise that our mental and physical bodies
work in synergy and that wherever there is synergistic harmony,
there is health.
In Yoga there is no winning, or losing, and no competition with

self, or others. Instead, all of our physical and mental activities
become means to achieving the ultimate goal in life, the
realization of our Divine Nature.
Integral Yoga®
Integral Yoga is the synthesis of the various branches of Yoga. It

is a scientific system for the harmonious development of every
aspect of the individual. The following are some of its different
branches.
HATHA YOGA: Predominantly concerned with the physical

development, through asanas (postures), pranayama (breath
control), deep relaxation, etc.
RAJA YOGA: Predominantly concerned with the control of the

mind, through ethical perfection and regular practice of
concentration and meditation.
BHAKTI YOGA: The path of devotion. By constant love, thought,

and service of the Divine (either as God, a Divine Incarnation, or
the spiritual teacher), the individual transcends his/her limited
personality and attains Cosmic Consciousness. The path of
Bhakti can be practiced by everyone. All that is needed is faith
and constant remembrance of God.
60
JAPA YOGA: Japa Yoga is a part of Raja Yoga. Japa means

repetition of a mantram. A mantram is a sound structure of one
or more syllables which represents a particular aspect of the
Divine Vibration. Concentrated mental repetition of the mantram
produces vibrations within the individual's entire system which
are in tune with the Divine Vibration.
KARMA YOGA: The path of action. By surrendering his/her

individual will to the Cosmic Will, the practitioner becomes
attuned to the freedom of his own actionless Self.
JNANA YOGA: The intellectual approach. Through the

knowledge of what really exists, that is, what is not changeable,
the Jnani (one who engages in the Path of Wisdom) realizes
Oneness with the entire Universe.
It is useful to remember that all these paths to God are equally

valid; all lead to the same goal. “Paths are many; truth is one.”
Some personalities are better suited to a particular path. For
example, I am drawn to Bhakti Yoga, the path of devotion.
Raja Yoga: The Yoga of Meditation
As a lamp placed in a windless spot does not flicker – to

such is compared the Yogi of controlled mind, practicing
Yoga in the Self (or absorbed in the Yoga of the Self).
Bhagavad Gita, 6.19
In the study of Raja Yoga no faith or belief is necessary.

Believe nothing until you find it out for yourself – that is
what it teaches us. Truth requires no prop to make it
stand.
Raja Yoga, Swami Vivekananda
61
Yoga means union. Union with the Divine is the ultimate aim.
Raja Yoga is the royal path, for Raja means king. Raja Yoga
deals with the mind directly and is, therefore, called the Kingly
Yoga. It is also called Ashtanga Yoga, ashtanga meaning eight
fold. There are eight steps in the ladder of Raja Yoga. These
are:
1. YAMA (Restraints)
a. Ahimsa (harmlessness, non-violence)

b. Satya (truthfulness)
c. Brahmacharya (continence)
d. Asteya (non-stealing, non-covetousness)
e. Asparigraha (non-hoarding)
2. NIYAMA (Observances)
a. Saucha (purity, internal and external)

b. Santosha (contentment)
c. Tapas (austerity)
d. Svadhyaya (spiritual study)
e. Ishwarapranidhana (self-surrender to the Lord)
3. ASANA (Physical posture)
4. PRANAYAMA (Breath regulation)
5. PRATYAHARA (Withdrawing of the senses)
6. DHARANA (Concentration on one point)
7. DHYANA (Meditation, the steady flow of thought upon

one point)
8. SAMADHI (Absorption, subject and object become one)

62
Note that the Yamas (Restraints) and Niyamas (Obervances)

form the foundation practices. That is, success is unlikely without
living the Yamas and Niyamas. Samadhi, union with God, is
improbable. If you want to develop uninterrupted awareness, you
must live a moral life. For example, if you lie, steal, cheat, kill,
and engage in sexual misconduct, etc., it is highly unlikely that
your mind will be calm and peaceful enough to experience
uninterrupted awareness.
In addition to living a moral life, for most folks to achieve

“uninterrupted awareness” requires a great deal of practice. The
mind is like a wild, drunken monkey trapped in a cage and stung
by a scorpion. To tame the mind requires a lot of loving patience.
I have now been meditating for over thirty years, and there still
are days that I experience “monkey mind.” When I remind myself
that God loves me just as I am, I am encouraged and continue
my practice.
I am also comforted by what Swami Satchidananda says about

meditation:
Meditation is to calm the mind, to bring the mind together.

If you are already restful and peaceful, why do you need
meditation? Meditation is a sort of medication. So, if you
feel any disturbance in the mind, try to calm down the
mind by practicing meditation. Don’t get disappointed if
you can’t meditate right away. Nothing is achieved
overnight. When did you learn to walk or run? From the
beginning? No. When you were a baby, you couldn’t
even stand up, you couldn’t even crawl. Then you
gradually learned to crawl, and walk, and run. Meditation
is also like that. (Used with Permission)
63
In Conclusion
Meditation is a relaxed, focused, uninterrupted awareness.

This short book outlines how you may develop and deepen
your own personal meditation/prayer practice.
As my meditations deepened, I experienced a great deal of fear.

I had to learn to “let go and let God.” After I was born, I spent
many years building, developing, my ego. But success in
meditation required that I let it go and merge in the infinite. It was
my path to Self- and God-realization.
It is ironic that this struggle exists for most of us. You may
experience it also. I discovered, and you may too, that there is
no need for fear. This struggle is a paradox. The ego, the bubble,
can become part of the sea, and yet will still be the bubble. The
individual ego can survive, though transformed!
Remember, meditation/prayer is not about getting high; it is not

about bliss. Often, I have to remind myself not to be too satisfied
resting in Bliss-consciousness. As much as I love it, that is not
my goal.
Rather, my goal is Self- and God-realization. I once asked Roy

Eugene Davis, my guru (teacher), how I could become fully Self
and God-realized. He laughed and said that he wished he could
tell me but he could not. Then he gently explained that is a path
I have to discover for myself.
You, too, will have to discover the path for yourself. I wish you
God speed on this very special journey and stand ready to assist
you in any way that I can.

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i

Emerson D. Brooking, Ph.D.

© 2016 Emerson Dean Brooking, Ph.D.

Emerson D. Brooking, Ph.D.

Panther Brook Spiritual Center

1000 Panther Brook Lane

Turnerville, Georgia 30580

©2016 Emerson Dean Brooking, Ph.D.

Publisher: Panther Brook Spiritual Center

Publication Date: September 8, 2016

Diaphragmatic Breathing Exercise – 6

Progressive Muscle Relaxation – 15

Introduction to Progressive Muscle Relaxation – 15

Introduction to Autogenic Training – 18

Koshas (Deep Relaxation and Meditation) – 20

Alternate Nostril Breathing – 25

Alternate Nostril Breathing Instructions – 25

Introduction to Serenity Meditation – 29

Mindfulness (Vipassana) Meditation – 33

Mindfulness (Vipassana) Meditation Instructions – 33

Behavioral Medicine Applications – 36

Christian Centering Prayer – 45

Introduction to Christian Centering Prayer – 45

Inner Sound and Light Meditation – 53

Roy Eugene Davis states that regularly meditating to a level of

1. Physical Benefits: Stress reduction; relief from stress-related

2. Psychological Benefits: Increased ability to focus,

3. Spiritual Benefits: Experience of wholeness; increased

(Above Section Used with Permission)

Meditation Handbook Summary

Meditation is a relaxed, focused, uninterrupted awareness. In

Probably the easiest way to relax is to focus on belly breathing.

The Introduction to Progressive Muscle Relaxation (p. 15)

During and at the end of your progressive muscle relaxation, do

to Autogenic Training (p. 18) and Autogenic Training

To help you understand more deeply how powerful deep

Begin your meditation/prayer practice with Alternate Nostril

In this book, I outline several techniques to help focus and relax

My “hook” into meditation practice was the Serenity Meditation.

Mindfulness (Vipassana) Meditation Instructions (p. 33) are

Kriya Pranayama Meditation is a simple, but powerful, meditation

Mantra meditation is another meditation technique. Behavioral

Introduction to Christian Centering Prayer (p. 45) and The

Other meditation techniques include listening to the inner sound

To be successful in meditation/prayer usually requires consistent

Until you live a virtuous life, success in meditation/prayer is

and/or engages in sexual misconduct quiet the mind? That mind

If you do not develop a strong moral foundation, you may learn

PURPOSE & BENEFITS:

The purpose of this exercise is to make you very conscious of

Four times a day, 5-10 minutes each practice session.

1. Get as comfortable as possible – relax your muscles.

2. Take three complete, deep, cleansing breaths.

3. Breathe diaphragmatically: Concentrate on your abdomen –

4. Breathe only moving your abdomen: As you inhale, your

abdomen should contract. Keep your shoulders and the rest of

5. (b) For insomnia, hyper arousal and panic symptoms (NOT

6. Breathe only through your nose – make your breath smooth,

7. If thoughts intrude, just keep returning your attention back to