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Miracle Raja Yoga  


You can stop for a "holy instant" at any time.
 Thus you can have a glimpse of eternity
 even while having a cup of tea.



    Miracle Raja Yoga helps you call upon the divine presence within by emphasizing meditation and contemplation. This form of Miracle Yoga includes all eight members of Patanjali’s classical yoga, plus one additional member. The first member is yamas, ethical restrictions, such as harmlessness, truthfulness, lack of covetousness, and sexual purity. The second member is niyamas, ethical observances, which would include contentment, moderation, asceticism as guided by the Spirit, study of scripture or spiritual writing, individual and/or group forms of prayer and worship, and surrendering to God’s will in all areas of your life. 

    Both of these first members would fall into the general category of “loving your neighbor as you love yourself” and developing purity of heart. These two members require your careful attention throughout your spiritual journey. It would be a mistake to leave these members behind because of advancing to the other members, since these members form a foundation for spiritual progress. In particular as you make progress from one member to another, there is a tendency in accomplishing these steps to also acquire a certain degree of pride in your achievements. Consequently, it is essential to be aware of the need for humility, which is a requirement for developing purity of heart. If you notice pride emerging at times, you can just observe it without encouragement and without self-condemnation. Like letting go of stray thoughts in meditation, sometimes negative attributes tend to fall away by themselves, if you do not cling to them and do not try to push them away. 

    The third and fourth members, asanas and pranayama, are the body postures and breathing practices that are included in hatha yoga, which also may include deep relaxation. These hatha yoga practices are important ways of preparing the body for making progress in meditation and contemplation. 

    The fifth member is pratyahara, the withdrawal of the senses from the sense objects. This practice restricts outward desires and turns the awareness toward inner desires that reflect seeking the divine. 

    The sixth member is dharana, concentration, which is intermittent mental focusing. The seventh member would be dhyana, meditation, which is continuous mental focusing. This is the holding of one thought in the mind continuously. The idea of contemplation as the overshadowing of the Holy Spirit that creates an inner absorption is not included in classical yoga, but in my opinion it needs to be considered a separate member of Miracle Raja Yoga. Consequently, the eighth member of Miracle Raja Yoga is contemplation, which is the letting go of all thoughts that occur in wordless attunement in contrast with meditation, which is the holding of one thought continuously.

     The ninth member of Miracle Raja Yoga is the experience of divine union, including other spiritual experiences leading toward divine union. This member would be similar to, but not the same as, the eighth member of classical yoga, samadhi. The term “samadhi” is sometimes interpreted as “ecstasy,” but it refers to many different kinds and levels of spiritual experiences. In the typical interpretation of the classical yoga of Patanjali, the highest samadhi is divine union in which the soul loses its individual identity, becomes dissolved in God (Brahman), and is free by escaping from this world. Miracle Raja Yoga would not include this idea of the soul dissolving into God and losing its individual identity. In the highest form of divine union in this life, which St. John of the Cross calls the illumination of glory, the soul joins with God and temporarily becomes God by participation in God. However, the soul does not lose its individuality, but finds its true Self in God in a transformed consciousness. The Course uses the word revelation to describe the direct experience of God, which can happen as a temporary instant of illumination in everyday life. This can be a foreshadowing of the ultimate divine union at the end of earthly life. 

    Furthermore, St. Symeon the New Theologian sets the example of the soul who experiences divine union while still in this world and who allows all the lower faculties to be filled with the divine light. This is similar to the tantric yoga ideal of jivanmukta—the seeker who is freed while still living in this world. This is the ultimate goal of Miracle Yoga, the total integration of the physical, emotional, mental, and intuitive perfectly joined and under the influence of your true spiritual nature. However, divine union does not have to be accomplished in this life in order to be successful in your practice of Miracle Raja Yoga. If your life is spent seeking divine union, your seeking will prepare you to awaken to your true nature in God when this life is completed. 

    In order to practice Miracle Raja Yoga, you will have to choose a form of meditation and/or contemplation that best meets your individual needs. Christian Yoga Meditation is a good choice because this combination of six techniques integrates well with the other aspects of Miracle Yoga. In the first technique of Christian Yoga Meditation, focusing on the navel center is related to the physical body, which is the vehicle for expressing dedicated action in Christ karma yoga. In the second technique of Christian Yoga Meditation, focusing on the heart center is related to emotions and specifically to love, which is important for expressing devotion in Miracle Bhakti Yoga. In the third technique of Christian Yoga Meditation, focusing on the brow center is related to the mind, which is the means for expressing the intellectual discernment needed to practice Miracle Jnana Yoga. The final three techniques of Christian Yoga Meditation involve the activation of the crown center and are related to awakening universal awareness. The awakening and integration of this higher awareness is the purpose of Miracle Raja Yoga. The full explanation of how to practice Christian Yoga Meditation and detailed descriptions of other Christian meditation practices are provided in the book titled Christian Meditation Inspired by Yoga and “A Course in Miracles”: Opening to Divine Love in Contemplation. This book would very much benefit Course students because it emphasizes experiencing the divine contact called the "holy instant." The holy instant is an experience of letting go of the past and future that allows you to enter the eternal present moment.

Yet in the holy instant you unite directly with God, and all your brothers join in Christ. Those who are joined in Christ are in no way separate…. For Christ is the Self the Sonship shares, as God shares His Self with Christ…. With Love in you, you have no need except to extend it. In the holy instant there is no conflict of needs, for there is only one. For the holy instant reaches to eternity, and to the Mind of God. And it is only there love has meaning, and only there can it be understood.1 

    This meditation manual includes all the various forms of attunement in the Course. However, it is also includes methods not specifically mentioned in the Course, such as the Jesus Prayer of the Heart, which involves repeating the name of Jesus. Thus this book is written for any Christian seekers interested in learning Christian meditation and contemplation regardless of their spiritual philosophy. 

    The Course is actually very traditional in its overall approach to meditation. It introduces many different ways of seeking the divine vertically and leaves the impression that focusing on your purpose of seeking God is more important than the specific technique chosen. This flexibility in the Course in regard to techniques is an indication that a variety of techniques, including yoga methods, would be acceptable if the emphasis is placed primarily on the intention of seeking God rather than on the techniques themselves. Your attitude is the single most important factor in determining how effective your meditation will be. For this reason the Course goes to great lengths to fully articulate the best attitude for meditation. Any meditation method always has two components. One is attention and the other is intention. Of these two the Course places the greatest emphasis on your intention. The Course specifically encourages the seeker to be aware of the sacredness, the holiness, of entering the divine presence.

Think of what you are saying; what the words mean. Concentrate on the holiness that they imply about you; on the unfailing companionship that is yours; on the complete protection that surrounds you.2 

While no particular approach is advocated for this form of exercise, what is needful is a sense of the importance of what you are doing; its inestimable value to you, and an awareness that you are attempting something very holy.3 

    Whatever method of meditation or contemplation that you choose will probably change as you make progress. To be effective meditation requires consistency of practice at regular times every day because the results are cumulative. However, it should be emphasized that even when you are not meditating, the Holy Spirit is always calling you to awaken. When you listen to that call, you can have a holy instant of opening to the divine influence. Thus you can have an experience of timelessness at any time—for example, at a sunrise (shown in the picture below) or while you are having a cup of tea (shown in the picture above). In the holy instant, you experience your union with God and with all your brothers and sisters in Christ. The holy instant does not make this union happen. The holy instant is merely a temporary uncovering of an eternal union that has been hidden but not lost. That’s why salvation is total awakening in which you will have the full recognition of your true nature, your true Self.

1. T-15.V.10:8-9, 11:3-6, p. 314
2. W-41.9:2-3, p. 64
3. W-44.8:1-3, p. 70

                                                                                                                                                                                     Holy Instant of inspiration


     The section below is an excerpt from An Overview of “A Course in Miracles”: Introduction to the Course—What Beginners Need to Know. This excerpt describes the Course perspective on spiritual experiences, which often involve letting go of body awareness. 

    Since it is your purpose to awaken, let’s address what awakening really means at an experiential level. The concept of awakening is a fundamental idea of Eastern philosophy. In Zen Buddhism the Buddha is considered the Awakened One, and his experience of awakening is called “enlightenment.” There are lower levels of enlightenment and higher levels. Examples of the lower level are seeing a tree, looking at a sunset, or hearing a bird chirp and then experiencing a deep sense of oneness. These are examples of joining with what you are experiencing so there is no feeling of separation. There is a sense of being lifted beyond the boundaries of your body. In the Course the statement, “I am not a body. I am free. For I am still as God created me,” is repeated twenty times for emphasis. The freedom you feel when the body limitations are lifted is called a “transportation” in the following quotation:

If you will consider what this “transportation” really entails, you will realize that it is a sudden unawareness of the body, and a joining of yourself and something else in which your mind enlarges to encompass it. It becomes part of you, as you unite with it. And both become whole, as neither is perceived as separate. What really happens is that you have given up the illusion of a limited awareness, and lost your fear of union. The love that instantly replaces it extends to what has freed you, and unites with it. And while this lasts you are not uncertain of your Identity, and would not limit It. You have escaped from fear to peace, asking no questions of reality, but merely accepting it. You have accepted this instead of the body, and have let yourself be one with something beyond it, simply by not letting your mind be limited by it.

    This can occur regardless of the physical distance that seems to be between you and what you join; of your respective positions in space; and of your differences in size and seeming quality. Time is not relevant; it can occur with something past, present or anticipated. The “something” can be anything and anywhere; a sound, a sight, a thought, a memory, and even a general idea without specific reference. Yet in every case, you join it without reservation because you love it, and would be with it. And so you rush to meet it, letting your limits melt away, suspending all the “laws” your body obeys and gently setting them aside.1

    This kind of transportation is the same as what the Zen Buddhists would call a mild experience of enlightenment because it is a sudden experience of oneness, and this oneness can be triggered by anything. The Course does not use the term “enlightenment,” but it does say this transportation is similar to what was described previously as the holy instant. “Yet in the holy instant you unite directly with God, and all your brothers join in Christ. Those who are joined in Christ are in no way separate. For Christ is the Self the Sonship shares, as God shares His Self with Christ.”2 This joining with God and with all your brothers that occurs in the holy instant may happen inwardly in meditation, in the joining of a holy relationship, or in other events in daily life. But the vast majority of holy instants that occur are not typically as outwardly dramatic as this transportation, even though there are similarities.

    The body is not attacked, but simply properly perceived. It does not limit you, merely because you would not have it so. You are not really “lifted out” of it; it cannot contain you. You go where you would be, gaining, not losing, a sense of Self. In these instants of release from physical restrictions, you experience much of what happens in the holy instant; the lifting of the barriers of time and space, the sudden experience of peace and joy, and, above all, the lack of awareness of the body, and of the questioning whether or not all this is possible.3

    The Course is making the point that the release of body limitations and the experience of your freedom are directly related. The more you can let go of the body, the more you will experience your freedom. When Zen Buddhists experience the deepest levels of enlightenment, and likewise when Tantric yogis experience the most profound levels of samadhi, the body is released altogether, and there is the greatest experience of freedom, which is always an experience of blazing light. It is the blazing light of awakening, and so that is why the reference in the Course to seeing a blazing light is not a metaphor. Since the body awareness is released, this blazing light is not seen with the physical eyes. It is an inner spiritual vision that is literally seen by the mind. Traditional Christian mysticism uses the word “illumination” to describe the highest vision, which is equivalent to the experience of light in the most profound enlightenment and samadhi.

    Only the mind is capable of illumination. Spirit is already illuminated and the body in itself is too dense. The mind, however, can bring its illumination to the body by recognizing that it is not the learner, and is therefore unamenable to learning. The body is, however, easily brought into alignment with a mind that has learned to look beyond it toward the light.4

     1. T-18.VI.11:4-11, 12:1-5, p. 387
     2. T-15.V.10:8-10, p. 314
     3. T-18.VI.13:2-6, pp. 387-388
     4. T-2.V.6:3-6, p. 26


Meditation on Light

Darkness has no power over you
 unless you fail to call upon the light.


    There is no one method of meditation recommended consistently throughout the Course. The Course Workbook lessons start with easier methods first and gradually include a variety of options leading to more advanced methods. Workbook lessons sometimes include visualizations and often require repeating of an affirmation for the day. A few lessons include repeating the Name of God. The earlier lessons lead in the direction of wordless contemplation, which is the most advanced form of attunement. Since contemplation is difficult for many seekers, a method called Christian Yoga Meditation is recommended for Miracle Raja Yoga because it leads in the direction of contemplation. This is actually a combination of six techniques that incorporate focusing on certain spiritual centers in the body, called chakras in yoga terminology. The section below is an excerpt from the book Christian Meditation Inspired by Yoga and “A Course in Miracles”: Opening to Divine Love in Contemplation. This excerpt describes wordless attunement, commonly called "contemplation," as it is presented in the Course: 

   The most common method of attunement recommended in the Course is mentally focusing upon the divine presence. This involves mentally repeating an affirmation of inspiring words only if thoughts temporarily distract you from feeling the divine presence. The beginning Workbook lessons all include affirmations to repeat as part of the practice. Workbook Lesson 124 states: “This is our first attempt at an extended period for which we give no rules or special words to guide your meditation.”1 Later Workbook lessons lead in the direction of relying less on words and more on dwelling in the divine presence. “Instead of words, we need but feel His Love.”2 In the end of the yearlong cycle of lessons there is this summary: “Our final lessons will be left as free of words as possible.  We use them but at the beginning of our practicing, and only to remind us that we seek to go beyond them.”3 The Course is systematically leading the seeker in the direction of wordless contemplation described below:

    Simply do this: Be still, and lay aside all thoughts of what you are and what God is; all concepts you have learned about the world; all images you hold about yourself. Empty your mind of everything it thinks is either true or false, or good or bad, of every thought it judges worthy, and all the ideas of which it is ashamed. Hold onto nothing. Do not bring with you one thought the past has taught, nor one belief you ever learned before from anything. Forget this world, forget this course, and come with wholly empty hands unto your God.
    Is it not He Who knows the way to you? You need not know the way to Him. Your part is simply to allow all obstacles that you have interposed between the Son and God the Father to be quietly removed forever. God will do His part in joyful and immediate response. Ask and receive. But do not make demands, nor point the road to God by which He should appear to you. The way to reach Him is merely to let Him be. For in that way is your reality proclaimed as well.
    And so today we do not choose the way in which we go to Him. But we do choose to let Him come. And with this choice we rest. And in our quiet hearts and open minds, His Love will blaze its pathway of itself. What has not been denied is surely there, if it be true and can be surely reached. God knows His Son, and knows the way to him. He does not need His Son to show Him how to find His way. Through every opened door His Love shines outward from its home within, and lightens up the world in innocence.4 

    Contemplation is a simple practice of opening to the divine presence beyond
words. Some seekers have a natural ability to go beyond words. Most seekers, especially beginners, find this silence difficult to achieve, even after doing all of the Workbook lessons. After completing the one year of Workbook lessons, what’s next in regard to inner attunement? The end of the Workbook the Course describes itself by saying, “This course is a beginning, not an end.”5 The Manual advises having a “quiet time” of attunement in the morning and another one in the evening. If you have been successful in dwelling in the divine presence, continue your wordless practice of contemplation.

    However, if you are not satisfied with your progress, then you might want to consider alternatives not specifically recommended in the Course. The Course does not offer any form-related aids to meditation. For example, there are no instructions provided for breathing, posture, or concentrating on parts of the body. The whole message in the Course is to simply allow your mind to move past any interfering thoughts and enter into the awareness of the divine presence. Yet the omission of form-related aids does not mean they cannot be used if you find them helpful. Indeed, I feel these aids are very helpful as a transition to wordless contemplation. When you attain the ability to dwell in the divine presence, these aids can be set aside altogether. I recommend using the six practices included in Christian Yoga Meditation. These six techniques lead the seeker to become increasingly comfortable with the practice of wordless contemplation. The description of Christian Yoga Meditation, described previously in this book, can be used successfully by any Course student. As you become proficient in this combination of methods, you can reduce the time for the first five techniques and increase the time for the sixth technique, Inner Silence Meditation. This last method leads directly to contemplation. It is very close to the basic Course approach of repeating words to let go of interference and then letting go of words to dwell in the divine presence. Hopefully you will learn to open your mind, as the Course instructs:

    Listen in deep silence. Be very still and open your mind. Go past all the raucous shrieks and sick imaginings that cover your real thoughts and obscure your eternal link with God. Sink deep into the peace that waits for you beyond the frantic, riotous thoughts and sights and sounds of this insane world. You do not live here. We are trying to reach your real home. We are trying to reach the place where you are truly welcome. We are trying to reach God.6 

    Open your mind and rest. The world that seems to hold you prisoner can be escaped by anyone who does not hold it dear. Withdraw all value you have placed upon its meager offerings and senseless gifts, and let the gift of God replace them all.7

    Open your mind to Him. Be still and rest.8

      The first five methods of Christian Yoga Meditation can be dispensed with altogether once you can consistently rest in the silence of wordless contemplation by opening your mind as instructed above. Contemplation is about opening your mind to the divine presence, but is not about opening your mind to new perceptions. A major goal of this meditation manual is to help you understand the value of practicing daily meditation and to provide instructions in how to experience contemplation in which you let go of all perception.

     Although the Course affirms the benefits of wordless attunement, it primarily addresses how to use your perceptions positively. According to the Course manifesting forgiveness and changing your perceptions—changing your thought system—is your primary work in regard to spiritual growth. All five aspects of Miracle Yoga include an emphasis on forgiveness in some form, and Miracle Raja Yoga is no exception. The relationship between meditation and forgiveness can be found on this website’s page titled “Forgiveness and Awakening,” which also describes your special function of forgiveness.
1. W-124.pI.8:4-5, p. 223
2. W-pII.In.10:3, p. 399
3. W-Fl.In.1:1-2, p. 485
4. W-189.pI.7:1-5, 8:1-8, 9:1-8, p. 360
5. W-ep.1:1, p. 487
6. W-49.4:1-8, p. 78
7. W-127.8:2-4, p. 231
8. W-128.7:7-8, p. 234

Click here for “Forgiveness and Awakening”


   The Christian meditation website (www.christianmeditation.org) is for traditional Christians who would like to know more about how to practice inner attunement. This website describes the Jesus Prayer and provides specific simple guidelines for practicing meditation. 

Click here for www.christianmeditation.org 

Christian Meditation Inspired by

Yoga and "A Course in Miracles

Christian Meditation, Yoga, and "A Course in Miracles"

Memory Walk in the Light: 

My Christian Yoga Life as

"A Course in Miracles"


Read the full introduction to this autobiography


Donald James Giacobbe



    “The central message of the Course is forgiveness, and the key to yoga is opening to the divine presence. As a teacher of Miracle Yoga based on Course principles, my goal is to live my life as an expression of forgiveness and openness to the experience of Spirit.”


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