Meditation of Silence

Meditation of Silence
A simple method of deep relaxation
not confined or bound to any specific
philosphy or religion

Jrgen Waltersson

copyright:
Jrgen Waltersson

Meditation of Silence

Meditation of Silence
Content

1. Physiology and Meditation

2. Meditation of Silence

3. Thoughts don't disturb Meditation

4. The Focus of Meditation: Mantras

5. Side effects of Meditation

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6. Levels of thought levels of the universe

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7. Literature

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Meditation of Silence

1. Physiology and Meditation

Many of the positive results of meditation are due to
general accepted physiological and psychological laws of
nature. The cardiologist Herbert Benson from the "New
England Deaconess Hospital" in Boston made research
about traditional meditative techniques and modern
methods of relaxation in the seventies. After the
application of different phonetic combinations, words,
prayers and syllables he every times observed what he
called the "relaxation response":
- decreased metabolic rate,
- decreased heartbeat and breathing,
- decrease of the known stress symptoms.
There was no physiological and psychological
difference between modern techniques and traditional
forms of meditation (1).
The "relaxation response" observed by Dr. Benson is
one of the two poles our physiological and psychological
life is swinging in between. Physiologists call these two
poles the stress response and the relaxation response.
A) The stress response is the inevitable result of every
stress situation - physical or psychological, pleasant or
unpleasant. In a stress situation, hormones are poured
out by the hypophysis, stimulated by the hypothalamus (a
centre in the brain responsible for emotions and
fundamental impetus). This leads to secretion of
adrenaline by the suprarenal cortex. The complete body4

Meditation of Silence

mind system is mobilized. According to the intensity of the

stress response we experience an increased heart beat
and breath activity, we feel excitement, lust, fear, dread
or anger. If the stress diminishes, relaxation does not
follow automatically, especially if stress is experienced
very frequently. In this case a prolonged but superficial
relaxation is not enough to release the permanently tense
muscle tone, the nervousness and the many attendant
symptoms of frequently experienced stress.
B) The antipode of the stress response is the
relaxation response. For this also exist certain areas in
the brain, stimulated by the parasympathetic nervous
system under specific circumstances. Dr. Benson
discovered four prerequisites as being very conducive for
the release of the relaxation response:
1. A mental discipline. There should be a permanently
repeated stimulation, a sound, word or sentence, which is
repeated loud or silently in the mind. Another possibility is
to fix the sight to an object. By this the mind detaches
from the logical outward orientated thinking.
2. A passive attitude. If there are subtracting thoughts
during the permanently repeated stimulus or the fixation
of the sight, it is recommended not to pay attention to
them and to return to the stimulus of the technique. There
should be no analysis about how perfect one practices
the technique.

Meditation of Silence

3. Diminishing the muscle tone. It is important to have a

pleasant posture requiring only minimal muscle activity .
4. A calm environment. It is recommended to choose a
calm environment without too many distracting stimuli.
These clear and simple guiding rules are common for
most modern and traditional meditation techniques.

Literature:
(1)
Herbert Benson, "The Relaxation Response",
William Morrow and Company, Inc., New York.
(2)
Herbert Benson, "Beyond the Relaxation
Response"
(3)
Carrington, P. The Book of Meditation: The
Complete Guide to Modern Meditation, Element Books
Ltd.; Revised edition (May 7, 1998)
(4)
Gopi Krishna, The Biological Basis of Religion and
Genius, Harpercollins Publisher; 1st edition (January 1,
1972)
(5)
Stephen Levine, A Gradual Awakening, Anchor
(January 16, 1989)

Meditation of Silence

(6)
Science of Being and Art of Living:
Transcendental Meditation, Maharishi Mahesh Yogi,
Plume (October 30, 2001)
(7) Deeksha - The Fire from Heaven
by Kiara Windrider with Grace Sears, New World Library
(August 15, 2006)

Meditation of Silence

2. Meditation of Silence
Meditation of Silence has it's focus on the silence
between thoughts and the Higher Self becoming more
and more evident in this centre of inner silence. It is a
synthesis of the most effective and scientific proven
methods of meditation like Vipassana of Buddhism and
various deep relaxation meditations like CSM (Clinical
Standardized Meditation) and TM (Transcendental
Meditation). It was developed and trained in the course of
the last 20 Years by the Deeksha Garden, the former
Verein der ganzheitlichen Naturheilkunde e.V.
(Association of Natural Healing).
- In Meditation of Silence no concentration,
contemplation or visualization is needed. Even in times of
great stress and strain it is possible to meditate
effectively.
- The participant chooses a sound or sound
combination as vehicle for his meditation. He knows best
which one feels soothing and pleasant for him. Some
possible sounds are:
-One or Nine (syllables without meaning in
English pronunciation, Benson technique)
- OM (the most known Mantra of the Yoga
tradition, often used in combination with other Mantras or
Holy Names)

Meditation of Silence

- Amen or Jeshua (Christian tradition)

-Tao (Chinese tradition)
- Shirim (singing, Hebrew tradition)
Such a silently repeated syllable is a focus for the
attention which is constantly distracted by thoughts. It is
not supposed to fill the mind with words and symbols.
Meditation in itself is a condition in which the mind is only
permeated by the wordless Reality of his own Self. A
Reality experienced as Love, creative power and total
relaxation.
Many systems of meditation emphasize a more or less
mechanical repetition of
the chosen thought-focus.
Although this leads to an increasing experience of deep
rest, the attention is focused mainly on a concrete
thought level. In the Meditation of Silence the focus is
more on the silence between thoughts.
In the beginning of meditation sit comfortably, close your
eyes and take a few deep breaths. Feel into every part of
your body and relax every part.
Then be aware of the body. And be aware that there is
some relaxation, some silence. Out of this silence look if
you can perceive your mantra. Take it up very softly out
of the silence, out of the relaxed feeling of existence of
your body. It is not so much an explicit mental thinking of
the mantra, it is more a recognizing, an experiencing of
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Meditation of Silence

the subtle sound before it develops into a clear and sharp

thought. The mind thinks, but the heart feels. Feel the
mantra. Experience its sound emerging out of the silence
of your existence. And then after e few seconds look
again, if you perceive it again out of the silence, perhaps
a little bit subtler, softer than before.
If a deep tiredness comes up, lay down for a few minutes.
The rest and sleep after meditation is very refreshing.
If there emerge many thoughts due to the relaxation, take
again a few breaths and have the attention on the breath.
Then again, out of the silence of your existence look at
your mantra and perceive it out of the silence.
Do this for 20 minutes, for 2 to 3 minutes sit with eyes
closed, shifting the awareness slowly from inside to
outside, to the surroundings again. Then slowly open your
eyes, stretch your body and apply the energy you got by
the meditation.

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Meditation of Silence

3. Thoughts don't disturb Meditation

Emerging thoughts need not be suppressed. With
increasing relaxation, physical and psychological tensions
which are very deep rooted in the body mind system are
released. This release is observed as a corresponding
thought. If there is a lot of stress release, there can be
many thoughts, or a feeling of boredom. This is a good
sign that the meditation works. In this case one usually
does not feel the profound relaxation, but it is there. A
device measuring the skin resistance would show a rest
much deeper then the rest during sleep.
If you become conscious that you are not thinking the
mantra, but any other thoughts, you can focus again on
the silence between two thoughts and try to "perceive"
your mantra or object of meditation. Take it up or
perceive it very tender.
In his book "Sri Aurobindo ou l'Aventure de la
Conscience" (Editions Buchet / Chastal, Paris) Satprem
mentions the importance of "never to make the mistake of
struggling with thoughts mentally - it is the attention that
has to be shifted or displaced." (1) A very useful advice
which is given in every modern and ancient "permissive"
method of meditation.

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Meditation of Silence

Mother Meera, an Avatar from India that lives in

Germany since many years, explaines:
"If you try to meditate for the first time, thoughts
appear. Then they calm down. Then you see visions.
Finally the mind becomes empty. Some people think that
there is nothing else and stop meditating. But when you
continue you will finally get Realization." (2)
Experiences are very different and even after years of
meditation it is possible that, especially in times of stress
and strain, there are lots of thoughts during meditation.
But this is due to the release of deep rooted stress and
should be evaluated as positive and necessary. It is even
possible to fall asleep during meditation and this will be a
very deep and regenerating sleep. It is much more
important how you feel after meditation than during
meditation. Is there a relaxed, wakeful feeling, better
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Meditation of Silence

concentration, more sympathy for everything, an

increased ability to give and to love?
The duration of the meditation should be judged by
these criteria. 20 minutes in the morning and evening is a
optimum for most people in the beginning.
Literature:
(1) Satprem, "Shri Aurobindo oder das Abenteuer des
Bewutseins", page 39
(2)

Mother Meera, from "Answers", page 63,64

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Meditation of Silence

4. The Focus of Meditation: Mantras

All mantras help to experience the silence of the
Higher Self and have a positive influence on health.
Some are supposed to lead to God, especially the
Names of the Divine in every tradition of the world:
Christ, Krishna, Mother Maria, Lord, Paramatma etc.
We ourself should choose the object of our meditation.
The "Mother" of Auroville and companion of Shri
Aurobindos, Mirra Alfassa, gives some hints:
The true mantra can't be given from a teacher. It is
no thing which can be given, but something streaming
forth of our inner Self. It must come from within,
suddenly, of one's own accord, like a deep urge,
intensive in its being in this case it contains the
power. Because it is no thing from outside it is the
inner voice to yourself.
(L`Agenda de Mre, 1963, Volume IV, Page 135,136
or Claude Grard Sarrazin, "Mre Meera", ditions de
Mortagne, Page 246)
Mother Meera (in India and by many devotees in the
whole world looked as an Incarnation of the Divine
Mother) also gives the advice to be lead by something
meaningful:
"In Japa (Meditation) we repeat the name of
something we believe in. ... The Mantra which comes
easy and spontaneous to you should be used. It should
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Meditation of Silence

give a strong feeling and be like music flowing from the

heart.."
It is not necessary to always meditate with the same
word. We should take that, for which we are open right
now: "Whatever attracts the attention is OK." (Mother
Meera, "Answers", Page 63,64)
Some examples:
Meditaters of the Benson technique use words
without meaning:
ONE or NINE (English pronunciation)
Many mantras of the Yoga science are given without
their meaning. This leaves the meditater free of limiting
conceptions and thoughts. Only the vibration is
important. Mantras with one syllable begin with a vowel
and end with a consonant. They are called root
mantras
OM (a mantra similar to "Amen" with the meaning of
the
whole universe)
ING or IM
AING or AIM (spelled with a long a as in large)

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Meditation of Silence

Combinations with a known meaning in Sanskrit:

OM (universal consciousness)
OM Namo Bhagavate Paramatmane (the Self of the
universe)
OM Namo Bhagavate Vasudevaya (Krishna)
OM KRISCHNA
RAMAH

(an Avatar, that means an incarnation of

universal consciousness)
OM MEERA ( an incarnation of the Divine Mother)
Christian tradition:
AMEN
Jeshua or JESUS or CHRIST
JESUS CHRIST
MY LORD. THY WILL BE DONE.
HALLELUJA

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Hebrew:
SCHIRIM (Singing)
Taoistic:
TAO (spoken DAO)

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5. Side effects of Meditation

Deep relaxation releases deep rooted tensions.
Therefore intermediate side effects or uncomfortable
feelings are sometimes connected to deep meditations.
This can be a jerking of muscles, an itching of the skin,
irritation, nervousness, headache, tiredness, different
kinds of pain, anxiety, sadness, loneliness, anger,
depression, need of swallowing, dullness or intense
uncomfortable thoughts.
Most people experience these side effects only
seldom and only to a less degree. At the end of
meditation they are usually dissolved. All these
experiences are positive because that which was
subdued and disturbed chronically is now resolved and
released from the body mind system.
Nevertheless there exist a lot of possibilities to
handle these side effects if they are very disturbing or
continue throughout the day. Remedies are for
example reducing the time of meditation, resolving the
discomfort by feeling it consciously without judging and
simple breathing- and physical exercises.

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Meditation of Silence

6. Levels of thought levels of the universe

The following holistic outline of the human body-mind
system is inspired by Shankara, a Master of the age old Indian
vedic tradition, theosophic literature, Deepak Chopra, modern
science and direct experiences of people like Robert A.
Monroe, Dora van Gelder-Kunz and C.W.Leadbeater. It shows
that meditation has an important influence on all levels of the
body-mind-system. Shankara subdivides the body into several
different fields:
1. The physical body, called sthula sharira, which has a
material aspect "annamaya kosha" and an energetic aspect
"pranamaya kosha" (kosha is the Sanskrit word for cover,
coat, veil. Sanskrit is the age old Indian language);
2. the underlying subtle body, "sukhshma sharira", has also
2 aspects: the mind "manomaya kosha" and the intellect and
ego "gyanomaya kosha";
3. the causal body beyond the subtle body: "karana sharira"
he is connected to the impressions of past experiences and
the body of bliss "anandamaya kosha";
4. beyond the causal body is the individual unbounded field
of consciousness called "Atma" or "Purusha" and beyond this
the universal unbounded field of consciousness called
"Paramatma" (atma is the Sanskrit word for soul, param is the
word for beyond).
The words of the Indian language are used, because the
equivalent in our language is sometimes a little bit vague.
Despite this, every aspect of our Self is more or less familiar to
us and open for experiences. This becomes clearer if it is
explained in common words:

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Meditation of Silence

The physical body, annamaya kosha

The most obvious fact about our body is that he is physical.
We can touch it, smell it, taste it etc. Anna in Sanskrit means
nourishment.
Annamaya kosha is the body created out of food, which
permanently changes, although from moment to moment he
gives us the illusion of being unchangeable. In Ayurveda, the
ancient Indian health system, the physical body is treated by
sound food, simple exercises, the so called yoga asanas,
breathing exercises, intense purification therapies like Pancha
Karma and several very pleasant massage techniques.
Hundreds of studies show that meditation has a very healthy
influence on the circulatory-, endocrine-, immune-system and
the whole metabolism

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Meditation of Silence

The energetic body, pranamaya kosha

What lies beyond the permanent change of the body?
Energy. In the yoga language this fundamental life-energy is
called "prana". The word prana means Energy - biological
energy which causes transformations in matter. The physical
body is like a garment which is permanently renewed by
matter fields and energy fields of the pranamaya kosha. In the
body of energy our five senses and organs of action are
structured. Prana or life energy can be experienced by any of
the five senses and the mind. Thats why we feel enlivened
and energetic in natural surroundings, at the beach and in the
mountains. Here, the prana energies are much more
concentrated than in the cities or in air conditioned bureaus. In
ayurveda, this is utilised by facilitating all the five senses with
pleasant experiences:
- healing music for the hearing;
- massage for the feeling;
- rooms with pleasant colours, flowers and a natural
surrounding with trees, lakes or gardens for the sense of
sight;
- many spices and tasty prepared foods for the taste;
- aroma therapy and harmonizing oils for the smell;
deep relaxation or meditation to reconnect the mind to its well
of unbounded energy which then permeates all levels inclusive
the pranamaya kosha.

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Literature
(1) Patricia Carrington,
Meditation", Scherz Verlag

"Das

groe

Buch

der

(2) Herbert Benson, "The Relaxation Response",

William Morrow and Company, Inc., New York.
(3) Abraham H. Maslow, Psychologie des Seins,
Kindler Verlag
(4) Hal und Sidra Stone, Du bist viele, Wilhelm Heyne
Verlag, Mnchen, und Wenn zwei sich zu sehr trennen,
Simon und Leutner, Berlin
(5) Shri Chinmoy, Samadhi und Siddhi, Shri Chinmoy
Verlag, Zrich, 1982, Seite 54
(6) A course in miracles, Penguin Books, Greuthof
Verlag, Gutach, deutsche Ausgabe Ein Kurs in Wundern,
ab Herbst 94 im Greuthof Verlag, Gutach.
C) Meditation und Bewutseinsforschung
Patricia Carrington, Das groe Buch der Meditation,
Scherz Verlag
Joseph Goldstein, Jack Kornfield Einsicht durch
Meditation, Scherz Verlag.

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Shri Chinmoy, Samadhi und Siddhi, Shri Chinmoy

Verlag, Zrich, 1982, Seite 54
Ken Wilber Das Spektrum des Bewutseins, Scherz
Verlag.
Ken Wilber, Jack Engler, Daniel P. Brown Psychologie
der Befreiung, Scherz Verlag.
Transformation
Ariel Tomioka, Vom Atem der Liebe getragen, Ansata
Verlag.
Shakti Gawain, Wege der Wandlung, Heyne Verlag.
Dr. Deepak Chopra Die unendliche Kraft in uns, BLVVerlag, Mnchen.
D) Spiritual crisis
Christina Grof, Stanislav Grof: "Die strmische Suche nach
dem Selbst. Praktische Hilfe fr spirituelle Krisen"

Christina Grof, Stanislav Grof: "Spirituelle Krisen.

Chancen der Selbstfindung"
Emma Bragdon: "Spirituelle Krisen. Wendepunkte im
Leben"
Ken Wilber, Jack Engler, Daniel P. Brown: Psychologie
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der Befreiung. Perspektiven einer neuen

Entwicklungspsychologie - die stliche und die
westliche Sicht des menschlichen Reifungsprozesses"
D) Voice Dialog
Hal und Sidra Stone, Du bist viele, Wilhelm Heyne
Verlag, Mnchen, und Wenn zwei sich zu sehr
trennen, Simon und Leutner, Berlin
Robert Stamboliev Den Energien eine Stimme geben,
Synthesis Verlag.
Erika J. Chopich, Margaret Paul Ausshnung mit dem
inneren Kind, BauerVerlag, Freiburg im Breisgau.

E) World Wide Development of consciousness

Arjuna Ardagh: "The Translucent Revolution. How
People Just Like You Are Waking Up and Changing
the World" --- Deutsch: Arjuna Ardagh: "Die lautlose
Revolution. Wie eine im Alltag gelebte Spiritualitt uns
und die Welt verndert"

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F) Transformation of consciousness
Arjuna Ardagh: "Oneness. Erwachen zur Einheit.
Deeksha als Weg zur persnlichen und globalen
Transformation."
Kiara Windrider: "Deeksha. Energie des Erwachens"
Eckhart Tolle: "Eine neue Erde. Bewusstseinssprung
anstelle von Selbstzerstrung"

G) Energy, Body and consciousness

Paramhans Swami Maheswarananda: "Die
verborgenen Krfte im Menschen. Chakras und
Kundalini"
Drunvalo Melchizedek: "Die Blume des Lebens. Bd. 1"
Drunvalo Melchizedek: "Die Blume des Lebens. Bd. 2"
Osho: Body Mind Balancing. Using Your Mind to Heal
Your Body"

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