Module One

The Kundalini Yoga Mind Model

Meditation Online Course Module One

The Kundalini Yoga Mind Model

Module One first introduces a model of the mind from the Kundalini Yoga tradition to help understand the mind’s functioning, how it creates problems, and how its use and service can be improved. Module One then guides you through a series of 18 meditation class videos that work on each of the aspects described in the model. This gives you a profound but playful introductory experience of a great variety of shorter and longer meditation exercises which strengthen and sharpen your psyche, mental clarity and concentration abilities. Module One includes ideas for regular self-evaluation, practical questions to evaluate your meditation practice from time to time.

Please proceed with reading

and conclude by practising class #250 Meditation: Negative, Positive & Neutral Mind by using the green button at the end of that page for accessing the video, then come back to this page.

In case you want to read more about the Kundalini Yoga mind model, please find this book: The Mind, Its Projections and Multiple Facets, Yogi Bhajan and Gurucharan Singh Khalsa, Kundalini Research Institute 1998, ISBN 0-9639991-6-8

Next, practise all meditation class videos for the Projections. Please read the short inspirational texts about the meditations before each practice, and always use the green buttons for accessing the videos:

Then practise all meditation class videos for the Archetypes. Please read the short inspirational texts about the meditations before each practice, and always use the green buttons for accessing the videos:

then come back to this page.

Ideas For Regular Self Evaluation

Some practical questions to evaluate your meditation practice from time to time:

Have you noticed any changes in your ability to concentrate, in meditation and otherwise?
Have you noticed differences in your mental and emotional activity and reactivity on days when you meditated or not?
How would you describe your meditation experience in general?
How is your personal meditation experience comparing to what you have read in the theory?
What are your most frequently occurring distractions and obstacles in meditation?
What can you do to NOT get up after meditation and lose and forget all that you have just worked for and experienced, and to NOT immediately fall back into the usual, habitual mode of unconscious emotionalised thinking and acting?
How is your meditation experience informing and influencing your need and practice of prayer (if applicable), and vice versa?

We want to acknowledge that the theories of meditation are ideal scenarios whereas the reality of meditation can be a bit messy and erratic at times. Maybe one of the most important lessons for us beginners (and we are all beginners on this immeasurable path into Infinity) might be to stop judging ourselves for our shortcomings, for the bad behaviour of our disobedient and ill-mannered minds, our lack of patience, the persistence of our desires, needs and wants, and our stiff and ever ageing bodies.

“My Lord God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself and the fact that I think I’m following your will does not mean that I’m actually doing so. But I believe that the desire to please you does in fact please you. And I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road though I may know nothing about it. Therefore, I will trust you always. Though I may seem to be lost and in the shadow of death, I will not fear, for you are ever with me and you will never leave me to face my perils alone.” – Thomas Merton, Thoughts in Solitude

Congratulations! You have now come to the end of Module One of this course. If you have any questions, feedback or want to discuss anything, please write to me or consider taking some consultation time with me. You can now move on to Module Two.