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101
Sing Meditaons
“Have any of you ever captured an elephant?” I often ask this question at the beginning
of the first class. So far, no one has.
Imagine that an elephant has escaped from Munich’s Hellabrunn Zoo and is now on
its way to Marienplatz. He’s curious and just wants to have a look around.
Let’s imagine that we want to catch him and bring him back to the zoo. How might
we succeed at that? How would we capture him? For example, what would happen if we
tried to climb on him in order stop him?
It wouldn’t work! e elephant is too strong, and would simply continue on its journey.
One could also try to restrain him with a rope. What would happen? If one were to do
this, they’d certainly be dragged along behind the elephant. So, that wouldn’t work either.
We could, however, tie the rope to something particularly strong and stable, for exam-
ple to a firmly anchored bridge post or a large tree. For this we would have to know for
sure that the rope is very sturdy and could withstand a lot of force. What would happen?
e elephant would pull on the rope and perhaps also go around our stable anchor
several times in a circle until it was finally tired out. And in the meantime we could relax.
I share this short story because the elephant described is a metaphor for our thoughts
and our mind. When we meditate, we are confronted with the mind and its thoughts. If
we are not careful, they drag us along and we become lost in them.
When meditating, it’s important to learn to distance ourselves from thought. To make
this easier, you can concentrate on something else. In our story a bridge post or tree serves
the purpose. Maintaining this focus is an essential part of all forms of meditation.1
In class, four separate objects of focus for sitting meditation are presented, namely:
• the breath
• the mantra “Maranatha”
• the point between the eyebrows
• the mantra “So’ham” / “I am at”
To achieve an interior act, a man must collect
all his powers as if into a corner of his soul where,
hiding away from all images and forms, he can get to work.
Here, he must come to a forgeng and an unknowing.
Meister Eckhart (1260–1327)
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Exercises102
Breathing Meditation
Focussing on the breath is practiced in countless meditation schools. Some lines of tradi-
tion, such as the Vipassana tradition, are primarily concerned with insight into thoughts,
emotions and physical processes and their interactions. “When you are having a bad
time, examine that experience, observe it mindfully, study the phenomenon and learn its
mechanics. e way out of a trap is to study the trap itself, learn how it is built. You do
this by taking the thing apart piece by piece. e trap can’t trap you if it has been taken to
pieces. e result is freedom.”2 e observation of one’s breath works as an anchor point,
keeping one from getting lost in the various thoughts, emotions and physical reactions
that may arise in the mind during this exercise.
e MBSR program’s sitting meditations, also use the breath as a primary anchor
point for the purpose of “keeping one focused” and from here observing one’s thoughts
without judging.
In the breathing meditation we concentrate on the incoming and outgoing breath as
it enters and exits the nostrils, not paying attention to thoughts that may arise. e aim
is to linger in the silence, turning our awareness more inwards.3
Instrucons
e singing bowl is struck once
Sit relaxed and upright
Focus on the nostrils
e breath goes in
e breath comes out again
Completely relaxed, in your own rhythm; if your attention wanders, relax and return
to your nostrils
If you want to, you can also count to it, for example, inhale on 1, exhale on 1; inhale on
2 and exhale, inhale on 3 … and so on until 5, and then start again from the beginning.
Or you can also say “in” when you inhale and “out” when you exhale.4
Now and then, the singing bowl is struck once.
Now and then remind participants to focus on the nostrils …
At the end, the singing bowl is struck 3 times
If you want to practice this meditation technique regularly, it’s best to do it for 15 to 20
minutes once or twice a day.
In class, the meditation time is gradually increased. During the first session it’s only
practiced for a few minutes. With each consecutive teaching session, gradually more
minutes are added until we have reached 15 to 20 minutes by the end.
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Sing Meditaons 103
Primary literature used for the lessons
Gunaratana, Bhante Henepola (2019a). Mindfulness in Plain English. Somerville:
Wisdom Publications.
Kabat-Zinn, Jon (2013). Full Catastrophe Living. Using the Wisdom of Your Body and
Mind to Face Stress, Pain, and Illness. New York: Bantam Books.
Ott, Ulrich (2015). Meditation für Skeptiker. Ein Neurowissenschaftler erklärt den Weg
zum Selbst. München: Droemer Knaur.
Ricard, Matthieu (2015c). e Art of Meditation. London: Atlantic Books.
Mantra Meditation “Maranatha”
While nearly half of the class participants prefer breathing meditation, almost a third of
the participants find it easier to meditate with the help of a mantra (“Maranatha”). By
this means, they are not so preoccupied with emerging thoughts and more easily enter a
state of stillness.5 With the introduction of another mantra, “So’ham” (see p. 107), in the
2019 summer semester, there was an increase in the number of participants who prefer
to use a mantra.
e term “mantra” originates from Sanskrit and refers to a sacred syllable, word or
verse as the “sound body” of a spiritual force that is manifested through its recitation
(loud, soft or silent, inwardly). e repetition of the mantra provides a focus point and
serves to align the mind.6
e use of mantras is an ages-long tradition in both Hinduism and Buddhism, and
has been practiced for thousands of years. ere are also mantras from the Christian tra-
dition, such as the mantra “Maranatha”, which we have used in our classes. It’s an early
The mind thinks,
but we are not the mind.
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Exercises104
Christian mantra and derives from Aramaic, the language Jesus spoke. It was mainly
through the work of the Catholic priest and Benedictine monk John Main (1926-1982)
that use of this mantra in prayer and meditation came to be known. While working as a
civil servant for the British Colonial Service in Kuala Lumpur, Malaysia, he met Swami
Satyananda (1923-2009), who introduced him to the practice of meditation using the
mantra “Maranatha”. Main subsequently spread this approach among Christian circles.
From this, Christian meditation groups emerged who eventually joined together to form
the World Communion for Christian Meditation (WCCM).7
“In meditation our way forward to this growing awareness of the Spirit praying with-
in us lies simply in our deepening fidelity to the saying of the mantra. It is the faithful
repetition of our word that integrates our whole being. It does so because it brings us to
the silence, the concentration, the necessary level of consciousness that enable us to open
our mind and heart to the work of the love of God in the depth of our being.”8
e word stands for several meanings: “Our Lord has Come” (Maranatha) or “Our
Lord will come” or – most likely – “Come Lord. Come Lord Jesus.”9
Other possible meanings are “Jesus be with me” or “I invoke the divine in me”. is
latter translation is particularly suitable for people who don’t directly identify with the
Christian faith.
In this exercise, students can decide for themselves which translation for the mantra
“Maranatha” they find most suitable.
Instrucons
e singing bowl is struck once
Sitting relaxed and upright
You can put your hands in your lap or on your thighs
e eyes are closed and completely relaxed
Breathe in and out, consciously and calmly. e breath comes and goes by itself, in a
completely relaxed manner.
Now, inwardly, you can speak the mantra
As you say it to yourself, you can divide the mantra into four syllables:
MA – RA – NA – THA.
Pronounce the mantra inwardly and listen to the inner sound.
e breath flows naturally. You can also connect the breath more consciously with the
utterance of the mantra. For example upon the inhale you say MARANATHA, but
when you exhale you don’t say it, remaining in silence. Or you inhale with the first
two syllables MA-RA and exhale with the syllables NA-THA.10 It is important that the
rhythm remains fluent and natural and is not done mechanically.
At the end, the singing bowl is struck 3 times
As for the length of time needed for regular meditation practice, John Main suggests at
least twenty minutes, but twenty-five or thirty minutes, per meditation session is better.11
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Sing Meditaons 105
Primary literature used for the lessons
Main, John (2014). Word into Silence. A manual for Christian meditation. Norwich:
Canterbury Press.
Main, John (2011). e Way of Unknowing. Expanding spiritual horizons through medita-
tion. Norwich: Canterbury Press.
Ware, Kallistos / Jungclaussen, Emmanuel (2004). Hinführung zum Herzensgebet.
Freiburg im Breisgau: Verlag Herder.
Focusing on a point between the eyebrows
Another form of meditation is the focusing on a point between the eyebrows.
Instrucons
e singing bowl is struck once
Relax and close your eyes
Focus your attention on a point between the eyebrows
Remain completely relaxed, there’s no pressure
Don’t look inwardly at this spot
e alignment is mental
Be relaxed, but attentive and present
e singing bowl is struck once, from time to time
Now and then say: “keep the focus between your eyebrows”
At the end, the singing bowl is struck 3 times
Primary literature used for the lessons
No primary literature was referenced in this teaching module.
The highest meditaon is the state of complete
inner sllness. In that state, not a single thought
arises in the mind. However, most people cannot aain
this state of sllness right away. For that reason,
it is of the greatest importance for a meditator
to understand how to deal with the mind.
Swami Muktananda (1908-1982)
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Exercises106
We are condioned, but we can also free ourselves from this.
1 condioning | 2 habit | 3 early in the morning, evenings | 4 cleaning | 5 resistance due to feelings of loneliness | 6 loneliness | 7 way | 8 soul, personality |
9 holding on, fear of being alone | 10 separateness | 11 I am that! So’ham | 12 P, soul, always remember
12
2
3
4
5
6
7
8
9
10
11
1
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Sing Meditaons 107
Mantra meditation “So’ham” / “I am That”
One form that was added to the curriculum much later – and therefore rarely appears in
the student’s meditation journal notes to date, is meditation with the mantra “So’ham”,
one of the main mantras of the Siddha Yoga tradition and means “I am at.”12
“So’ham is the natural mantra, the mantra of the Self. It does not belong to the East
or the West or to any religion. So’ham is inherent in all of us; it repeats itself continually,
along with our breathing. […] e breath goes out with the sound so and comes in with
the sound ham. Every time the breath goes out and comes in, one repetition of the So’ham
mantra takes place.”13 It is also important to pay attention to the moments of silence that
occur during breathing. “Between the inhalation and the exhalation, and between the
exhalation and the inhalation, there is a fraction of a second which is absolutely still and
free of thought. at space is the space of the Truth. When you breathe in and out, listen-
ing to ham and so, you should focus on that space for as long as it lasts. As you practice
the technique, the space will gradually expand.”14
is mantra meditation was made popular in the West primarily by the Indian spiritual
teacher Swami Muktananda (1908-1982), and his teachings are passed on today by his
successor Swami Chidvilasananda.
Instrucons
Strike the singing bowl once
Sit upright but relaxed, eyes closed
Breathe in and out consciously and calmly.
e breath comes and goes by itself. Completely relaxed.
Now silently repeat the mantra
On the exhale So, on the inhale Ham.
Let the sound So flow out with the breath.
Let the sound Ham flow in with the breath.
Pay attention also to the moments of silence and stillness
between exhaling and inhaling and inhaling and exhaling.
Strike the singing bowl from time to time
From time to time repeat: “On the exhale So, on the inhale Ham”.
To signal the end of the exercise, strike the singing bowl 3 times
Primary literature used for the lessons
Chidvilasananda, Swami (Gurumayi) (1995). Inner Treasures. South Fallsburg:
SYDA Foundation.
Muktananda, Swami (1999). Meditate. Happiness Lies Within You. South Fallsburg:
SYDA Foundation.
Muktananda, Swami (1989). Where Are You Going? A Guide to the Spiritual Journey.
South Fallsburg: SYDA Foundation.
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Exercises108
Beyond thoughts
Here follows an exercise from the teachings of Nisargadatta Maharaj (1897-1981), in-
troduced by his long-time student and the founder of quantum psychology, Stephen H.
Wolinksy, Ph.D., in the film I am that I am. Experience the teachings of Sri Nisargadatta
Maharaj.15
Instrucons
(Original text Stephen H. Wolinsky, Ph.D.)
e singing bowl is struck once, if desired
What is the “I am”?
To give you an experience of what the “I am” is, I want to ask you as the listener to “let
your eyes close for a moment.”
Without using your thoughts, memory, emotions, associations or perceptions, are you
a man, a woman or neither?
If you do not use your thoughts, memory, emotions, associations or perceptions, are
you defined, undefined or neither?
Without using your thoughts, memory, emotions, associations or perceptions, are you
limited, unlimited or neither?
If you do not use your thoughts, memory, emotions, associations or perceptions, are
you in a body, out a body, or neither?
When you do not use your thoughts, memory, emotions, associations or perceptions,
notice the no-state state of the “I am”. Without thoughts, memories, emotions, associ-
ations or perceptions.
In a moment I will ask you to open your eyes, just come back to the room a part of
your awareness back there in the no-state state, without thoughts, memory, emotions,
associations and perceptions.
And when you let your eyes open, a part of your awareness can be back here in the
room, so you are splitting your awareness in two directions.
Maharaj spoke about the “I am” in terms of the verbal “I am” and the non-verbal
“I am”. For example: the verbal “I am” would be “I am good. I am bad. I am smart. I’m
stupid, or whatever!”
He said, cut that out first and just stick with the “I am”; let go of “bad, good, whatever
shows up and just stick with the verbal ‘I am’.”
Without your thoughts, memory, emotions, associations or perceptions, you have what
he would have called the non-verbal “I am”.
Let’s go over it again.
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Sing Meditaons 109
Let your eyes close for a moment.
If you do not use your thoughts, memory, emotions, associations or perceptions, are
you perfect, imperfect or neither?
If you don’t use your thoughts, memory, emotions, associations or perceptions, what
does the word perfect or imperfect even mean?
If you do not use your thoughts, memory, emotions, associations or perceptions, are
you worthy or unworthy or neither?
If you do not use your thoughts, memory, emotions, associations or perceptions, what
does worthy or unworthy even mean?
If you do not use your thoughts, memory, emotions, associations, or perceptions, are
you alone, connected, or neither?
If you do not use your thoughts, memory, emotions, associations, or perceptions, what
does alone or connection even mean?
When you do not use your thoughts, memory, emotions, associations, or perceptions,
are you powerful, powerless, or neither?
If you do not use your thoughts, memory, emotions, associations, or perceptions, what
does powerful or powerless even mean?
Slowly we open our eyes again …
e singing bowl is struck 3 times, if desired
After a short moment of silence, a reflective conversation can now follow, to discuss how
the participants experienced the exercise. First in groups of two, then in the entire group
session.
Nisardgadatta Maharaj repeatedly said that everything you know about yourself comes
from the outside and is defined, and therefore advocated that one take the path inside to
meet one’s own true Self.
A student, in tears, once remarked after the exercise that during it she suddenly expe-
rienced how much she had allowed herself be influenced by others thus far in her life,
through so many external opinions, ie: how she should look, how she should behave or
what she should later become.
I once did this exercise as part of a seminar for managers. Answering my question as to
how the participants experienced the exercise, one sitting next to me remarked, “It was
completely silent.” He was so deeply impressed by that moment that he subsequently said
almost nothing during the entire seminar. Some students are also impressed and pleas-
antly surprised that they are able to go beyond their thoughts, even for a short moment.
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Exercises110
Primary literature used for the lessons
Maharshi, Ramana (2011). “Wer bin ich?” Der Übungsweg der Selbstergründung.
Norderstedt: BoD.
Nisargadatta Maharaj (2014). Beyond Freedom. Talks with Sri Nisargadatta Maharaj.
Mumbai: YogiImpressions.
Nisargadatta, Maharaj (2009). I Am at. Talks with Sri Nisargadatta Maharaj.
Durham: e Acorn Press.
Wolinsky, Stephen H. (2000). I Am at I Am. A Tribute to Sri Nisargadatta Maharaj.
Capitola (CA): Quantum Institute.
DVD
Wolinsky, Stephen H. (2009). I Am at I Am. Experience the Teachings of
Sri Nisargadatta Maharaj – Part 1. Stuttgart: Mouna GmbH.
Internet
Kornfield, Jack (2014). “Jack Kornfleld on Nisargadatta Maharaj (2)”,
www.youtube.com/watch?v=bXuF8qmv5Nc (accessed September 13, 2020)
Wolinsky, Stephen H. (2010). “Nisargadatta Maharaj / Experiential Meditation”,
www.youtube.com/watch?v=rE6kS7vVsXw (accessed September 13, 2020)
1 Cf. Gunaratana 2019a, p. 23 f. and p. 119.
2 Gunaratana 2019a, p. 92; An introducon to Vipassana meditaon is given by Gunaratana, 2019a.
3 A brief descripon of breathing meditaon exercises can be found in Ricard 2015c, p. 75 ; O 2015,
p. 49 . and Kabat-Zinn 2013, p. 39 . For short forms of meditaon in connecon with breath, see also
text module Sutras, p. 159 .
4 Cf. Gunaratana 2019a, p. 110 f.
5 Cf. Main 2014, p. 14 f.
6 See Devananda 1981, p. 44 f.; “The root ‘man’ in the word Mantra comes from the rst syllable of that
word meaning ‘to think’ and ‘tra’ from ‘trai’ meaning ‘to protect or free’ from the bondage of the phenomenal
world. A Mantra generates the creave force and bestows eternal Bliss. A Mantra when constantly repeated
awakens the consciousness.” (Swami Sivananda in Devananda 1981, p. 44)
7 See Main 2014, p. 84 f.; see also the website: www.wccm.org.
8 Main 2014, p. 12 f.
9 Main 2014, p. 10; see also Main 2011, p. 107.
10 Cf. Main 2014, p. 12 f.; see also Main 2011, p. 28 f. and p. 108.
11 Cf. Main 2014, p. 11.
12 Muktananda 1989, p. 98 as well as p. 131 and p. 200. See also Chidvilasananda 1995, p. 71; “Ham, the
syllable that comes in with the inhalaon, is the supreme ‘I’-consciousness, the perfect ‘I am’, which is God.
So the syllable that goes out with the exhalaon, is God’s power, Shak, which takes the form of the uni-
verse.” (Muktananda 1989, p. 99)
13 Muktananda 1989, p. 98. Here one also nds a guide to the pracce of So’ham.
14 Muktananda 1989, 99 f.
15 See the lm: I Am That I Am. Experience the Teachings of Sri Nisargadaa Maharaj – Part 1 (2009, 7:33-
16:39 min.). See as well: Wolinsky, Stephen H. (2010). “Nisargadaa Maharaj / Experienal Meditaon”,
www.youtube.com/watch?v=rE6kS7vVsXw (accessed September 13, 2020). This exercise is reprinted with the
kind permission of Stephen H. Wolinsky, Ph.D.
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Si ng Medita ons 111
In uences that condi on us.
1 inner matrix | 2 PATTERNS OF INTERPRETATION | 3 meaning | 4 experience | 5 contents of the ”container“ vehicles | 6 body, emo onal, mental |
7 PERCEPTION | 8 sensory percep on; lter | 9 ”Matrix“ in uences from the outside | 10 sound | 11 color | 12 shapes; symbolism; thought pa erns;
man as a symbolic being | 13 experience; permanent atoms | 14 impressions | 15 tastes | 16 smells | 17 BEHAVIOUR
12
2
3
4
5
6
7
8
9
10
11
13
14
1
15
16
17
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Exercises112
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113
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Journal Notes
Si ng Medita ons
A. B.
Time: 2:15–3:45 p.m. (10+5+5 minutes)
Place: Meditation room of the KHG (sitting)
Method: MA-RA-NA-THA, deep contemplation,
fi rst aid for diffi cult thoughts
Utensils: singing bowl, thought: “waves”, CD
At the beginning of our session today we meditated for 10
minutes each in our own way. I was able to get my head
free of thoughts, and I thought only twice very briefl y
about food and the sounds from outside in the form of
birdsong and street noise. I also noticed the smell in the
meditation room very strongly. It smelled like the mats
we were sitting on. I had never really noticed this smell
before. As I recited the mantra to myself, I thought of
waves going up as I inhaled and down as I exhaled.
After the meditation we did two smaller exercises from
the CD from the meditation book for children. e ex-
ercises were totally unsuitable for me because the speaker
spoke too fast and I didn’t have time to think clearly.
A. v. W.
10/24/19–10/30/19
I asked my mother if she’d like to meditate with me, and
she agreed. In the afternoon, around half past four, we
sat down on blankets on the living room fl oor. I thought
it would be nice to light a candle. We placed the candle
in the middle, between us on the coff ee table. Since my
mother had never meditated before, I explained the ex-
ercise to her by concentrating on breathing through the
nose. I myself concentrated on a point in the middle of
my forehead. We meditated for fi ve minutes. Instead of a
singing bowl, I simply said, “We will now begin, closing
our eyes.”
When I asked my mother how it had been for her, she
said that at the beginning it was hard for her to think
of nothing, and therefore she often [thought] “think of
nothing”. But towards the end she concentrated exclu-
sively on her breathing, paying more attention to the
chest area.
It went quite well for me, but I think I was a bit excited
because I thought several times about how it was for my
mother. Maybe I just wasn’t calm and composed. Before
that, we had coff ee and went for a walk, which is why I
might not have been able to completely relax. In any case,
I found myself thinking about my mother several times. I
could imagine that some students think about their class-
mates while meditating together in class.
MA NA
RA THA
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Exercises114
C. M.
5/26/19 – sitting meditation
After getting up, I did a meditation for 10 minutes while
sitting down. It helped me to organize my thoughts very
well and to start the day with a clear head.
5/3/19 – sitting meditation
I did the meditation after the night shift for 15 minutes,
to clear my head from the many thoughts and impres-
sions from work. is worked well for me and helped me
to sleep better afterwards.
F. E.
I actually like the Breathing Meditation best, because it
is the easiest to do and can be applied anywhere (bus,
train, bicycle, walking …). It can also be done quickly
in between [activities], so that you can switch off for a
moment and then concentrate on one thing again. Some-
times it’s hard not to pay attention to your thoughts, so
I find it easier to meditate in the evening when you’ve
already finished the day to some extent, than earlier in
the day when you think about all the things you might be
doing or need to do.
I have also practiced the Ajna center meditation sever-
al times […]. As a mantra, instead of MA-RA-NA-a,
I have always thought up my own motivational sayings,
which I have said to myself, for example: “Today is a beau-
tiful day”, “I can do everything I want to do today”. is
was then internalized, and these days went really well!
F. S.
4/21/19, MA-RA-NA-THA
Duration: approx. 10 min.
For days I have been very pensive and rather sad. I try to
listen more to myself and my needs (psychologically and
emotionally). I am very restless inside all the time. My
thoughts begin to circle and there’s no end [to them]. I
can’t even find a solution, so then I just go round in cir-
cles, which makes me more tense and dissatisfied.
So I tried to lie down on the couch and do the medi-
tation with a mantra. In the beginning I couldn’t get into
it, and the MA-RA-NA-THA ran just in the background
with my thoughts in the foreground. After a few minutes
I noticed this and I tried to push my thoughts further
away. I didn’t succeed very well. So I tried it the other
way ’round. I no longer tried to compulsively push the
thoughts away, but allowed myself to let them be. at
went much better.
In the final minutes I was able to concentrate very well
on the mantra and the thoughts were gone. I was proud
to have found a way to switch off the thoughts for a few
minutes and felt more self-composed.
4/22/19, MA-RA-NA-THA + breath
Duration: approx. 10–15 min.
Since it went so well yesterday, I thought I’d again try
the mantra meditation to fall asleep, because that’s when
the thoughts like to start circling. So I lay in bed and
said the mantra inside. I combined this with a steady
breathing. Inhaling on one syllable and exhaling on one.
In the meantime I lost myself in thought again. I noticed
this quickly and concentrated again on the mantra and
breathing. is time it also worked, because I fell asleep
and was able to sleep very well.
L. K. M.
For 10 minutes I meditated on a bench at the Nordfried-
hof. I used the breathing meditation and concentrated
on my nostrils. At the beginning of the meditation I di-
gressed – I noticed that I tried to use the free time to
order my thoughts. With time, however, I was more suc-
cessful in letting my thoughts pass.
In retrospect, I noticed that I concentrated less on
breathing and more on the sounds of nature (the chirp-
ing, rustling) around me. Before that I went to the cem-
etery to jog. erefore I felt strained going into medita-
tion. Afterwards I had a very pleasant feeling and realized
that I was calm and relaxed.
I sat down in my room for 10 minutes and closed the
door behind me. is time I concentrated on the Mantra
MA-RA-NA-THA. I succeeded in doing this at the be-
ginning of the meditation as well. I was able to imagine
the word before my eyes and concentrate on it. In the
course of the meditation, however, I digressed again and
again. I noticed how I used the time of rest to order my
thoughts and to calm down. For the next meditation, I
therefore decided to plan fixed times for meditation at
the beginning of the week, so that I don’t feel that I’m
otherwise lacking the time.
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115Journal Notes Si ng Medita ons
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Exercises116
L. R.
7/11/17, 3:00–3:30 p.m., Mantra
Mat in the garden at my home
ere are days when nothing succeeds at all. ere are
days when I question myself and my current actions. I
often have such self-doubt before exam situations. ere
I stand beside myself, so to speak. is Tuesday was just
such a day. I was in a negative mood. at’s why I took
some time off and lay down on my back on a mat on our
terrace. I closed my eyes and continuously told myself
“I love me” in front of my inner spirit. In the beginning
it was hard to keep thinking it over and over again, but
after a while soft tears rolled down my face and gradually
a warm feeling spread inside me. e exercise was really
good for me, because I took my time and sometimes I let
my soul cry and listened to it.
M. N.
4/12/19
Duration approx. 30 min. in total
At the end of the week I took a lot of time to meditate.
First I started with the breathing meditation, but I got
tired quickly and after about 5 minutes I fell asleep for a
few seconds.
Afterwards it was clear to me: even if I’m tired, I should
meditate with a mantram. So I continued with “Marana-
tha”, which helped me to relax without falling asleep. I
noticed how I became more relaxed and the thoughts
came down on me like a sprinkle of rain, grazing me
slightly but never quite hitting me.
P. S.
12/17/16, about 10 minutes, at my home
Result: sitting meditation (mantra)
I felt totally tired and indecisive today. I still had so many
thoughts in my head about presents for Christmas. Who
should I give presents to? How should I wrap the pre-
sents? What is still missing? I took another 10 minutes
and withdrew from everyday life. e mantra is some-
how stored in my subconscious, so I can recall it relatively
quickly. e rhythm of speaking the individual syllables
is also balancing. e individual syllables appear before
my eyes as if I were singing karaoke. As I hoped, the min-
utes (a little time out) did me good and I was then able to
wrap the remaining presents.