Here you two general practices.

The first is for stilling the mind :

Sit either on the floor, or upright but not rigid on a chair. Make a mental salutation either to an incarnation of God, or to the abstract, all-pervading Spirit, and breathe in and out for a few minutes, bringing in the breath as from the feet to the head and releasing it as from the head to the feet. Imagine that this breath has the power to dissolve all thought, as a light wind dissolves a mist. When you feel that the mind is still— or stiller than it was—cease the breathing and remain quiet yet alert, for a short time. Then place one sentence in the mind and look at it and absorb it. You must choose your sentence before you start. It could well be one which will introduce you to your second practice which produces the sense of universality.

For instance : “All life is one ”, or “ I was, I am, I shall be ”.

Spend, say, five minutes in pondering over its meaning, then make another salutation and close the practice.

The second practice is one which opens the heart to the universality of Consciousness or God, and the consequent oneness of all. Sit still in the posture, but now your mind must be ready to receive thought.

You say to it: “I will not injure any by thought, word or deed they are my Self ”,

or “ May no-one fear me and may I fear no-one ”,

or “ I forgive all, may all forgive me ”,

or “ May all derive good from me, may I derive good from all ”,

and meditate on the thought for say five minutes.

You will notice that each idea has two stages. “ May all derive good from me, and may I receive good from all ”, “ I forgive all, may all forgive me ”.

The second part of the thought is inserted to prevent the ‘ Lord of the Manor ’ attitude from developing in the pupil, for the sense of being a universal benefactor and the subtle satisfaction this produces spells a temporary victory for the ego, and must be avoided at all costs, and this is a sure way to do it.

Well no doubt these practices will look as if they were very childish and easy, but this is not always found to be the case when they are tried out.

You will only get to know how wiry your mind is when you try to quieten it and make it supple for even a few minutes, and many will only realise how much they dislike being forgiven, or assisted, when they use their imagination and their sense of humour to test their reactions in the second practice.

If the practices do begin to have a result, which should take the form of a sense of security, peace and expansion, then you can go forward into the practice of meditation with a hopeful heart.

May this be so.

These practices were taken from:How to know yourself to be fearless, unassailable, completed and capable of passing strength and hope to others.

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