On Communication of Spiritual Teachings

By George A. Boyd © 2021

Q: Why are spiritual teachings so hard to understand?

A: It depends on what level a spiritual teaching is being given. There are seven major levels at which a spiritual teaching can be communicated:

  1. Popular – This approach breaks down the teaching into very simple examples. It uses analogies to explain concepts. It gives key ideas without complex elaboration. You would find this level of teaching in “popular psychology”—magazine treatments of meditation and spirituality.
  2. Academic – This teaching level uses religious and scholarly citations to structure its presentation, which may be given as a lecture, a seminar, a scholarly paper, or a journal article. It constructs models to visualize the interrelationships between concepts. It comments on the meaning of the ideas presented in the scriptures and core texts of the teaching. It may compare and contrast these ideas with those presented in other religions or spiritual groups. It defines terms it uses in its exposition. It is based on established scholarship. This may require that you learn theological language to comprehend the teachings as they are presented at this level. Theologians and religious commentators communicate at this level.
  3. Metaphysical – The terminology used refers to essences and principles that can be readily understood and accessed, but an experience of the idea is necessary to fully grasp the meaning. Aspirants access these ideas through hypnosis or guided meditation. These essences and principles can be found in the Subtle Realm (“Pagan,” Wiccan, Magical, and Occult groups), the Biophysical Universe (Native American spirituality); Abstract Mind Plane (Process Meditation, Self-Hypnosis, Coaching and New Thought groups); Psychic Realm (Spiritualist, UFO groups, and channeling circles); Wisdom Plane (Forgiveness and 12-step groups); and First Exoteric Initiation (interpreting scriptural texts, symbols, and archetypes in Christian and Jewish sects). Many of the New Age, Christian and Jewish spiritual traditions tap into this style of teaching, where they will present an idea, elaborate upon it, and have those who are receiving the message contemplate upon it.
  4. Mystic – The languaging is designed to lead you into immersion in an altered state of consciousness. It cannot be understood intellectually. It is Gnostic: it can only be known through ineffable and wordless experience. It may be expressed through poetry. Christian and Jewish mystics, Sufis, Zen Buddhists and Taoists, and those who give Knowledge (initiation into the seventh Transcendental Path) convey their teachings in this way.
  5. Esoteric One – Here, the general narrative is understandable, but specific terms are not defined, so it is not possible to penetrate the teachings without initiation into the experience of the essence awakened in that Path and impartation of the Path’s core teachings. Buddhist and Hindu teachings, as well as many Paths established in the Cosmic, Supracosmic, or Transcendental bands of the Continuum utilize this style of teaching.
  6. Esoteric Two – The teachings are veiled in cryptic, arcane language and complex symbols. Only those with extensive training in the symbolic keys can fathom these teachings. This type of transmission of hidden knowledge typifies the Mystery School teachings, Kabala, and Theosophy.
  7. Esoteric Three – Only Masters or Initiates and their intimate disciples can penetrate this level of teaching. It is often shared as a telepathic impress, as a wordless glance, or spoken in the sacred Senzar language—the language of the Soul and of the angels. It is completely unintelligible outside the circle of initiation; this knowledge is not disseminated to those whom are not initiated—or to those whom are not highly advanced on the Path, who have not undergone the requisite preparation and spiritual development to understand these most profound spiritual insights.

Popular and academic treatments do not penetrate to the depths of a spiritual teaching. They can explain concepts, but they can’t provide an experiential means of fully grasping what is taught.

Metaphysical teachings span from the Subtle Realm to the First Exoteric Initiation. While they can share some experience of the idea they have explicated, but they can’t explain ideas that are outside of their narrow band of the Continuum.

Mystic spiritual teachings bypass intellectual understanding and opt for direct immersion in Mystery. This leads to mystification. But when you do have experiences at this level, it is timeless and ineffable.

Buddhist and Hindu teachings typically use the esoteric one approach, as do many other traditions anchored in the Cosmic, Supracosmic, and Transcendental Spheres. While you may follow part of what they are saying, you get stuck on the terminology they use and have no experience of the essence they indicate in their writings or oral teaching. Unlike metaphysical level teachings, the levels where these principles and essences dwell are at profound depths of the Continuum, so those who have not been trained in how to unite with the essences with which they do Pathwork, cannot be readily access this material. Only after initiation into their Path—and with study of books and scriptures and attendance at inspired discourse events—could you begin to grasp the meanings of the terms used in these teachings.

Esoteric two requires in-depth immersion in the teachings to understand the “secret code” that enable you to understand these highly abstruse teachings. Highly abstract meditations like Gematria, working out anagrams, unraveling complex symbols or figures that represent esoteric concepts, decoding ciphers and encryption, performing Pathwork on arrays of archetypes, finding correspondences, and penetrating to the esoteric meaning veiled in scriptures and other writings that the uninitiated cannot understand. Systems like Tarot, astrology, and numerology have derived from these deeper concealed systems of knowledge.

Esoteric three is the language by which Masters and their most intimate disciples communicate among themselves. It is not anything you might understand unless you have reached these same heights and entered the Sublime Abode where the Masters dwell.

Mudrashram® teachings, like many other teachings sourced in the Transcendental Sphere, are currently disseminated at the esoteric one level. While we provide an extensive glossary and articles going into greater depth on many of the concepts we present, you still cannot truly grasp what we teach unless you learn to meditate with us and awaken the three immortal principles—attentional principle, spirit, and ensouling entity—and truly experience what we describe at the seven stages of the Path.

You can learn these methods in our intermediate meditation courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program, and build upon this foundation in the Mudrashram® Advanced Course in Meditation.

Perhaps some intrepid ones will attempt to popularize Mudrashram® teachings in the future, through producing basic introductory materials written at the popular and metaphysical levels, so beginning aspirants can grasp them. As Mudrashram® becomes a larger movement, this might spur some academic researchers to study our novel teachings and attempt to integrate them into a larger rubric of related spiritual teachings.

Ways Kundalini Can Be Fixed in Cosmic Consciousness

By George A. Boyd © 2021

Q: How does Kundalini get raised and fixed in cosmic consciousness? How is it lowered to terminate Kundalini syndromes?

A: There are four factors that can play a role in fixing the Kundalini in cosmic consciousness:

  1. Presence of the Shakti within cosmic consciousness – Shakti comes to dwell in this center and activates this nucleus of identity and its vehicle of consciousness
  2. Form of the Goddess behind cosmic consciousness – This archetype appears in some Yogi Preceptor traditions—particularly in Kundalini groups. This archetypal, intelligent form has been described as a creative intelligence that can be programmed or directed to carry out the Yogi Preceptor’s commands.
  3. Attunement from a Yogi Preceptor – When this “wheel attunement” is established, the Yogi Preceptor, in effect, claims those individuals, who receive this attunement in their cosmic consciousness, as his or her disciple.
  4. Rising Kundalini energy becomes fixed in cosmic consciousness – this can occur actively through using selected meditation practices that awaken Kundalini to this level. It can occur passively through generating a energetic short circuit when cosmic consciousness is moved off of the axis of being and creates a severe imbalance.

These four factors can generate Kundalini syndromes individually, or in combination with other factors. There appear to be seven major types of Kundalini syndrome scenarios in which these factors play a role:

Type One – Cosmic consciousness is moved out of alignment with the axis of being and creates an energetic short circuit. Kundalini becomes fixed in cosmic consciousness. This primarily results from the passive form of factor four.

Grounding can sometimes bring this energy down; dynamic rebalancing can rectify the imbalance.

Type Two – Shakti is anchored in cosmic consciousness, and it draws up the Kundalini. This is an example of factor one.

When the Shakti withdraws, it is sometimes possible to use grounding to lower the energy.

Type Three – The individual receives an attunement from a Yogi Preceptor, which lifts Kundalini into union with cosmic consciousness. This derives from factor three.

We call this type an induced type of Kundalini awakening. Since this type of attunement, establishes a disciplic relationship with the Yogi Preceptor, the individual must break the relationship with the Yogi Preceptor to release this energy.

In this scenario, we cannot assist until the individual is freed from the Yogi Preceptor’s supervision and control.

Type Four – The aspirant fixes attention upon cosmic consciousness and identifies with it. The aspirant typically attempts to enhance and maintain this union through Pranayama, Yoga Bandhas, and repetition of mantras, which serve to actively fix Kundalini in cosmic consciousness. This is the active type of factor four.

Sometimes returning attention to the waking state of consciousness and disidentifying with cosmic consciousness can help bring the Kundalini back down in this type—but the individual must stay away from meditation practices that associate attention with cosmic consciousness again to avoid triggering a reoccurrence of the Kundalini syndrome.

Type Five – In this type, the Yogi Preceptor anchors suggestion in the form of the goddess that Kundalini will remain fixed in cosmic consciousness. When this is operating, we typically see the Kundalini will lower in response to grounding, but it will rise back up. This employs factor two.

A Power beyond and greater than the Yogi Preceptor—like a Cosmic Master, a Supracosmic Guru, or a Transcendental Sat Guru—can sometimes overrule this suggestion and allow the Kundalini energy to be released. The Yogi Preceptor can also cancel his or her suggestion to the goddess, which will also allow this energy to return to the grounded state.

Type Six – Here, the aspirant uses mantras or other types of invocation of to ask for Light and Grace from gods, goddesses, or Yogi Preceptors. This can sometimes raise the Kundalini into cosmic consciousness during the time of invocation, but usually, the Kundalini will go back down when the ceremony is completed. This is an alternate presentation of type three.

This type can become complicated if the aspirant uses mantras that open conduits to a god or goddess. In this type, the god or goddess can keep the Kundalini raised in an alternate form of factor two. In some individuals, this can result in a possession-like state where they become the involuntary channel of the god or goddess.

Type Seven – In this scenario, the Yogi Preceptor awakens Kundalini through Shaktipat. This is another form of factor three.

Certain Yogi Preceptors have the ability to awaken the Kundalini through touching the aspirant on a particular center on the body [e.g., the top of the head, the point between the eyebrows, on the “chakra points” along the spine, or on the right side of the chest (Hridaya)]. They can also do this through steady gaze (Tratakam), a spoken mantra, or through a charged object [e.g., a piece of fruit or a picture].

In this type, aspirants can sometimes lower the Kundalini energy, if this Shaktipat does not permanently fix the energy in cosmic consciousness, and this does not result in any permanent attunement, like type three.

In our Kundalini consultations, we can sometimes assist others to bring down the Kundalini permanently; in other cases, the Kundalini syndrome seems immovable.

  • Type one and type four appear to be the most amenable to our intervention.
  • Types three and five are particularly resistant to change, as the aspirant must break the connection and the spell of the Yogi Preceptor.
  • If types two, six and seven are temporary in nature, the Kundalini experience may be self-delimiting—when the Divine Shakti or attunement is withdrawn, the Kundalini would normally go back to ground.

In a Kundalini Syndrome Reading, we can assess which types of Kundalini awakening is operating in you, and we can identify options to work with it. While this might not work for everyone, sometimes just clearly knowing what is at work can allay some of your anxiety about the Kundalini syndrome.

Grounding does seem to help many people. With this simple technique, the Kundalini feels more manageable. We typically train those who are in the midst of a Kundalini awakening experience in this technique in our follow-up consultation.

If you or one of your loved ones has what you believe is a Kundalini awakening and it is causing you problems, please contact us to obtain a Kundalini reading—and if warranted—a follow-up Kundalini consultation.

This is a service to the meditation community. Those wishing to make a donation for these readings may do so on our donations page.

Common Issues for Meditation Students

By George A. Boyd © 2021

Q: Are there common types of issues you encounter with meditation students?

A: There appear to be seven major categories of difficulties with which students struggle:

  1. Necessity to remediate basic meditation skills – These students have difficulties with seeing and hearing within, accessing intuition, moving attention, gaining discernment, and other key skills required for meditation mastery.
  2. Distractions of family, work, dependent care, or health issues – These students cannot find the time to meditate, because of the many demands placed upon them. As a consequence, they little progress towards their spiritual aspirations.
  3. Psychological problems and recovery from addiction – These internal temptations, compulsions, and distractions require that the student spend time in therapy and recovery groups to support stable functioning and serene sobriety. This may make meditational practice difficult, as the mind is continually processing these issues; instead of depth meditation, the student wrestles with turbulent thoughts and emotions.
  4. Ogre on the Threshold – These students encounter inner blocks that don’t let them progress beyond a certain level. For some, this tenacious resistance to deepening into meditation may keep them locked in the waking state of awareness. For others, they can go within a certain depth, and then they encounter an insurmountable barrier they cannot cross.
  5. Kundalini syndromes – Some of our students have come to us with a background of having experienced a powerful Kundalini awakening, which interfered with their personality functioning and left them with painful energetic anomalies. For some, these fires have largely died down, but they are left with trepidation to do deep meditation, lest this fiery energy reemerge. Others still grapple with this energy, and attempt to bring into under control when they recapture the imbalanced spiritual essence that is creating the energetic short circuit.
  6. Conflicts of values and beliefs – Students who toil with this type have a difficulty fully embracing Mudrashram® teachings and practices. They may harbor conflicted loyalty, for they wish to attempt to do the Mudrashram® work and the work of their former tradition. This leads to inner conflict, as the moral values and teachings of each tradition may contradict each other.
  7. Need for advanced guidance – Advanced students who reach the sixth and seventh stages of spirituality need guidance about developing their Multiplane Master form, shepherding, and engaging in spiritual teaching and ministry. These students need additional supervision beyond what they can glean from the Mudrashram® Correspondence Course and available advanced webinars.

We suggest that Mudrashram® students—and students of other spiritual traditions who are struggling with their practice—reflect upon the following questions:

  • Which of these categories describe your issues with meditation?
  • What specifically do you need to work on in these areas?
  • What have you done previously to attempt to address this issue? What were the results? Did it help resolve the issue?
  • What would be the markers to let you know you have resolved each of these issues?
  • What would be a next step you could take in the next 30 days that could help you make progress with each of these issues you have identified?

Some potential places that Mudrashram® students—and those affiliated with other traditions—could start include:

If category one is a concern, Mudrashram® students can take the Breakthrough Meditation Coaching Program. It specifically addresses many of these issues with targeted article and webinars, plus coaching to help you make movement in the problematic areas for you.

Students from other traditions can seek help from advanced students and your spiritual Master. We could also assist you with a meditation consultation to teach you an alternative approach that may allow you to make a breakthrough, if you cannot get the guidance within your own sangat.

If category two is an issue, you need to find a way to structure your life, so you have two to three hours daily to do study, meditation, prayer, personal inventory and planning, or carry out service to others and your spiritual organization.

If category three holds you back, continuing to go to your therapy and support groups will help you maintain stable functioning.

Those whose lives have been impacted through growing up in a dysfunctional family or who are survivors of an abusive relationship will find our Dysfunctional Family Recovery Coaching Program helpful.

Those in stable recovery from an active addiction may find our Addiction Recovery Coaching Program will assist them get to the bottom of the issues that led them to the destructive addictive patterns that vitiated their lives.

If category four holds you back, sometimes a meditation consultation can help you find a method to transcend the barrier that blocks you.

Sometimes a past life reading might help you uncover the original incident that led to the establishment of the block, when this seems a likely source of the problem.

If category five is your ongoing problem, a Kundalini Syndrome reading, coupled with regular coaching can help you cope with the energy dynamics you must face as you move forward towards re-integration and a subsidence of the intensity of the Kundalini.

If category six troubles you, you need to journal and clarify your values, and discover what is truly important and essential in your life. You need to explore your beliefs and identify what is genuinely true for you.

Some of our Mudrashram® students have found it helpful to utilize the templates in the Mudrashram® Home Study Workbook to delve into their issues in a methodical way.

Those attempting to sort out what they want to do, be, and have in their unique human life may find support in our Life Coaching Program.

Those of you, whose confusion and conflicts stem from your prior involvement in a religious or political cult, will find our Cult Recovery Coaching Program may help you discover who you are and what is an authentic spirituality that resonates with you.

If category seven is your main issue, you will need to schedule more time with the Lineage Holder or our most advanced mentors and coaches, who can assist you navigate the part of the journey in which you are now.

We suggest to you that you have resolved problems in the past; you can apply your intelligence and constructive effort to solve these problems as well. Just like a safe unlocks when you enter the correct combination, when you grasp what is the salient change factor, you will also solve your problem and make a breakthrough.

If we can assist you in any of these areas, please reach out to us.

Personal and Spiritual Cognitive Strategies

By George A. Boyd © 2021

Q: What cognitive strategies would help me make progress in my personal life? Which cognitive strategies are helpful in spiritual development?

A: Personal cognitive strategies are primarily functions of the intellect. Spiritual cognitive strategies are functions of the intuition and Illumined mind in the Superconscious mind.

Personal cognitive strategies include:

  1. Goal setting – This visualizes a clear goal image. It determines a plan to achieve it. Then, you execute that plan.
  2. Empathic listening – This operates when you listen to the words of other people and sense their meaning; this can take the form of internal dialog with subpersonalities to understand your psychological issues.
  3. Project management – This identifies the steps of multiple activities and scheduling them so they are coordinated, and the end product is delivered on time and within the allotted budget. This can be applied to organizing homework assignments in school, caring for children and family and coordinating each family member’s schedule, and to achieve work objectives.
  4. Creative listening – This receives ideas from the Subconscious and Metaconscious mind and organizes them in a “presentation envelope”—for example, as music, poetry, an essay, a screenplay, or a marketing proposal.
  5. Analysis and testing – This subjects hypotheses to rigorous testing and uses specific criteria to determine whether the findings are valid. This is the primary approach of scientific research.
  6. Introspection – This searches your conscience and notices how you have deviated from your standards and moral values. It looks for solutions to improve your behavior and reform your character.
  7. Synthesis – This ties together the contribution of multiple factors in a system to enable you to visualize the whole, and to understand the relative influence of each factor with that system. It identifies key factors within the system that can be “perturbed,” to bring about necessary, desired changes.

There are also spiritual cognitive strategies drawn from Jnana Yoga, the Yoga of Intuition; Raja Yoga; and other invocational techniques. These include:

  1. Yoganidra – This examines the track of one level of the unconscious mind and identifies each issue within it. You then apply methods to work with each issue that you find there.
  2. Contemplation – This focuses attention on a particular object of meditation. You allow your awareness to open until you are able to become aware of the content that surrounds and arises from your object of meditation.
  3. Studying Interrelationships – This studies individual elements in an array and notes their interrelationships with other elements in that array. This cognitive strategy plays a role in Pathwork and the intuitive sciences. In Pathwork, you might adopt this strategy in working with an Enneagram, or studying the Tree of Life (Kabala). In intuitive sciences, this is used in doing an astrology reading, a tarot card reading, or in numerology.
  4. Becoming Mystery – This enables you to penetrate beyond words to become one with the object of meditation. This state of fusion has been called Gnosis, Samadhi, and Oneness.
  5. Finding the origin – This strategy uses a technique to trace a trace an issue to its origin. Examples of techniques that help you achieve this aim include sustained attention to an issue as a felt sense in the body and opening into it (Vipassana); asking repetitive questions to the unconscious mind (Process Meditation); identifying progressive layers of the issue down to its core (Mandalic Reasoning, the Mandala Method); and dialoguing with the issue and finding its core (Rainbow Method).
  6. Remembrance and Invocation – In this strategy, you bring your attentional principle or spirit into “center”—this may be the nucleus of identity or the ensouling entity in your spiritual tradition upon which you meditate—and from this location, you invoke the Grace and Guidance of the Divine or the Masters of your tradition. This inner listening—to the voice of the Soul, the Holy Spirit, an angel, or a guide—is called Receptive Meditation.
  7. Dimensional expansion – This progressively opens the mind to encompass a broader experience of the object of meditation. These dimensions include:
    • 0 – the point where attention focuses (focal point)
    • 1 – the thread of consciousness that connects focal points
    • 2 – the field of perceptual content contained within each focal point
    • 3 – The space containing the focal point, which appears as a form or inner body, which we call a vehicle of consciousness
    • 4 – The present time experience at that focal point, where you notice what arises in that level of the mind in each moment
    • 5 – Integration center; this is the aspect of the mind that contains and operates that facet of the mind. In the Conscious mind, ego is the integrating center; in the Metaconscious mind, the Self is the nexus; and in the Superconscious mind, the Soul ties together the functioning of the vehicles in this zone of the mind.
    • 6 – Inner witness; this is the essence of consciousness and intention, which we call the attentional principle. It witnesses each of these dimensional states and can use intention to open the origami-like folds of the mind to expand awareness into these larger perceptual and experiential frames.

Depending on your dominant Personality and Soul Rays, and your training and experience with these different personal and spiritual strategies, you may find that certain of these approaches are easier for you to utilize. These personal and spiritual strategies that are almost like second nature to you are your strengths.

The challenge for the aspirant and disciple is to learn to use these non-dominant strategies when required. This ability to switch Rays and dimensional perspectives empowers you to understand what you currently cannot grasp; to solve problems employing new methods that you do not currently apply; and to find ways to surmount your obstacles through an alternate approach.

See if you can learn to use each of these personal and spiritual cognitive strategies to enhance your ability to function in your life and to receive insight and guidance from your spiritual pole. For those of you who would like to learn several of these evocative spiritual cognitive strategies, we teach them in our intermediate meditation courses, the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program.

Identity Meditation in the Conscious Mind

By George A. Boyd © 2021

Q: You mention that when attention moves along the thread of consciousness, it is able to detect the identity state of each level of the mind. Could you shed some more light on this?

A: In addition to the subtle sensory faculties that you can access through the mind’s eye of the attention, it can also tap into the intuitive, discernment, volitional, and identity functions that can be detected in each vehicle of consciousness. For example:

Intuition reveals the content of the vehicle in a global sense. You put together the different streams of sensory information into the big picture of how the vehicle is operating and what it does.

Intuition also allows you to shift dimensions of how you perceive each vehicle of consciousness… from the single point of the attentional focus… to the line of the thread of consciousness that leads to the seed atom of that vehicle… to the field of perceptible content in that vehicle… to the sense of the form of the energetic vehicle as a shape or volume… to the present time experience in that vehicle… to the integration center that operates it [in the Conscious mind, this is the ego]… to the detached witnessing of the attentional principle that observes the activity of each of the centers of the Conscious mind from beyond it.

Discernment enables you to recognize where you are in your inner journey through the inner vehicles of consciousness. This function labels each level of the mind: this is my movement center… this is my sensory center… this is my deep body awareness… this is my feeling center… this is my mental center [the faculty of reason]… this is the volition of my Conscious mind… this is my ego… this is my preconscious…

Volition is the conative force that operates the vehicle of consciousness. In the Conscious mind, this aspect of volition is anchored in the ego. It enables you to perform selected activities through each of the vehicles of the Conscious mind. For example:

You can make movements with your body… you can voluntarily focus on a particular sensation… you can tense your muscles and slow down or speed up your heart rate and breathing with visualization… you can focus on a particular emotion or thread of experiences… you can apply your reasoning ability to analyze why something isn’t working… you can carry out discrete individual behavior you have learned… you can communicate from the different identity states of the ego… you can request specific memories from the Subconscious mnemonic temporal band…

Identity arises from you realization of the seed atom of each vehicle of consciousness. You typically experience this state of realization when you are in the state of Samadhi, and the seed atoms of each of your vehicles of consciousness in the Conscious, Subconscious, Metaconscious, and Superconscious mind declares itself. For the Conscious mind, these identity statements might take the following form:

  • I am the one who is aware of my body position and movement.
  • I am the sensorium: the switchboard of the senses.
  • I am the awareness of the deep body sensations and the activity of each of my organs and physiological rhythms.
  • I am the awareness of my feelings as they arise, and the attachment bonds of love and caring I form with other people.
  • I am my analytical mind, the faulty of reason.
  • I am the aspect of will that allows me to carry out individual units of behavior.
  • I am the ego, the one who lives the experience of my life.
  • I am the preconscious: I interface with the reservoir of memory of the Subconscious mind.

Once you have isolated attention and have been able to move it at will through each of the focal points of the Conscious mind, we encourage you to see if you can tease out these higher order functions at each focal point. In addition to noticing what visual, auditory, olfactory, gustatory, and tactile impressions arise at each focal point, you can also tap into the functions of intuition, discernment, volition, and identity.

We train you to access each major focal point of the Conscious, Subconscious, and Metaconscious mind in our Introduction to Meditation Course. This practice of focusing on each level of the mind improves your ability to concentrate and contemplate. It enables you to utilize the abilities in each vehicle of consciousness consciously. It leads to enhanced self-knowledge and insight.

Those of you who wish to gain a thorough grasp of the rudiments of meditation to prepare yourself for the more advanced work presented in our intermediate meditation courses—the in-person Mudrashram® Master Course in Meditation and the by-mail and online Accelerated Meditation Program—will benefit from taking this introductory meditation program.