GUIDED IMAGERY IN EDUCATION

BEVERLY-COLLEENE GALYEAN is a Confluent Education

consultant for Los Angeles City Schools and is well known
internationally for her work with holistic staff development and
curriculum models. She teaches at the California Graduate In-
stitute in West Los Angeles, maintains a private therapeutic
practice, and is also the co-director of KenZel Consulting ser-
vices, a New Age Education resource team founded for the
purposes of designing and implementing holistic training mod-
els in education, counseling, and business firms. She has suc-
cessfully completed three empirical research projects providing
evidence that children taught via affective/intuitive modes increase their capacity to learn cog-
nitive material while increasing positive behaviors toward themselves and others. She is
the author of Language from Within, Art and Fantasy and a series of taped recordings on
the "Brain/Mind" and "Meditating with Children and Adults." She holds a PhD in Con-
fluent Education from UC Santa Barbara.

SUMMARY

Guided imagery, a technique involving introspection, awareness of inner

imagery and symbolic expression, focusing and subsequent heightened
self-understanding, has recently come to the attention of educators as a
valuable tool for learning on many levels. Classroom observations, articles
and research reports, workshops and conferences on humanistic/holistic/
transpersonal education show that educators tend to use imagery processes
for one or more of the following purposes: ( ) higher consciousness; (b) re-
a
laxation and receptivity to learning; (c) increased mastery of information.
Although much research needs to be done in the field of imagery in
education and transpersonal approaches to learning, successes from various
projects lead us to conclude that education models of the future will include
imagery activities as a core aspect of the standard curriculum.
The purpose of this article is to explore the value of guided imagery,
especially in education. Guided imagery is defined by several writers as a
set of structured mental-visual exercises that enable one to perceive clearly
various aspects of one’s personality, both on the conscious and subcon-
scious levels of being, and also, to perceive transcendent levels of Being.
The purpose of using imagery activities is to provide individuals with a
framework from which they can: (a) contact ultimate levels of their own
being, (b) delve into specific aspects of personality such as archetypal and
subpersonality energies expressed as emotions and subsequent behaviors,
(c) view past life experiences, (d) solve problems, (e) change emotional and
physical development through positive visualization exercises, and
( f ~ communicate with others through mental images and sensations
57

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58

(Assagioli, 1965; Clark, 1975a; Crampton, 1975; Naranjo & Omstein,

1971; Stevens, 1965; White, 1972).
The idea of mastering processes for surfacing and working with internal
imagery is not new. The ancients of all cultures filled their folkloric epics
with tales of visions, dreams, intuitive insights, and internal dialogues with
higher beings whom they saw as the sources of ultimate wisdom and
knowledge. By accepting as true the narratives of spiritual seekers from all
cultures, we now have evidence of various levels of consciousness possible
to human beings. From Delphi’s &dquo;Know thyself,&dquo; through Scripture’s
&dquo;You shall be as gods!,&dquo; we are left with the certitude that we are, indeed,
multi-dimensional beings capable of works beyond our imagining and
that our primary purpose in life is to discover who we are and who we
can become.
Modern day humanistic and transpersonal psychologists posit beliefs
similar to these ancient theories concerning human possibility. Allport
(1955) proposes that the basic need of a person is &dquo;to become who he or
she is fully capable of becoming.&dquo; He concludes that the human organism
has fundamental drives toward perfection that must be satisfied if
happiness is to be achieved. Rogers (1961) holds a similar position. He
believes that the basic tendency of the human organism is to activate all of
its capacities. Maslow (1962, 1971) writes that a person’s inexhaustible
task is to become everything that he or she potentially is. He differentiates
between the realization of ordinary human potential and the realization of
transpersonal potential. Normal (ordinary) potential refers to the ful-
fillment of &dquo;lower&dquo; needs such as security (job, profession, finance, fam-
ily, home, sex), and esteem (friendship, popularity, acclaim). Transper-
sonal or transcendent potential refers to &dquo;meta&dquo; or ultimate life values
such as joy, harmony, unity with all beings, ecstasy, and transcendence.
Assagioli ( 1965, 1974) and De Soille (1965) indicate that imagery can serve
as a primary means for increasing the capacity to learn. They conclude
that a quiet mind disciplined to focus intensely on one item achieves a
state of relaxedness and receptivity that in turn leads to an increased
capacity for learning on a personal and transpersonal level of awareness.
Individuals who learn the skills of focusing recollectedly are more able to
recognize and work with latent subconscious needs and desires than those
persons whose inner concentration is less focused. The underlying as-
sumption in each position is that the realization of human potential on all
levels of being, intrapersonal, interpersonal, extrapersonal, is possible
through recognition and use of one’s inner sources of knowing.
How does this self-knowing and understanding come about? How does

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 59

that which is hidden, latent, subconscious, and previously unknown sud-

denly emerge, challenging the individual to scrutinize it, name it, and give
it meaning? Again a review of ancient myths, primitive narratives, mem-
oirs of spiritual seekers from all over the world point to the primacy of
symbolic expression. People express themselves in symbolic ritualistic ac-
tion, and through scrutinizing these symbols and rituals, are presented with
a means for direct knowledge of the world within. Dreams, visions, inner

imagery, sounds, voices, intuitive flashes, hunches, moments of &dquo;knowing

without knowing how&dquo; constitute the &dquo;language&dquo; of this world.
Jung (1963), perhaps more than anyone, studied the phenomenon of
personal symbology. His life’s work attests to the reality of personal
imagery as a means to self-knowing and to &dquo;wholeness.&dquo;
... all
symbolic expression of activity has an inner purpose. This purpose is
precisely that of individuation, of the birth and growth of the invisible &dquo;whole
man.&dquo; This, then is an urge that operates with or without consciousness, but
the degree of achievement is nevertheless dependent upon the realization
and understanding of which the conscious ego is capable. (de Laszlo, 1958,
p. xxviii)
It is evident, then, that if self-realization comes about through recogni-
tion and understanding of personal symbology expressed most poignantly
in personal imagery, a conscious perception and understanding of symbolic
activity is a requisite for self-realization. Introspection and reflection are two
primary processes necessary for working with inner imagery. Introspection
demands a &dquo;turning within,&dquo; a looking for and uncovering those energies
latent within the various dimensions of consciousness. Reflection is the
process whereby we make meaning out of the material discovered within
these various dimensions. Once meaning has been determined, individ-
uals are then capable of acting upon the discovery to change attitudes,
behaviors, and life patterns.
Along with introspection and reflection, specific techniques for work-
ing with inner imagery are also necessary. They are available through re-
cent work accomplished by transpersonal psychologists, counsellors, and
practitioners. These techniques stimulate the psyche to surface its own
material such as images, archetypal symbols, sensations, feelings, and
voices which make the deepest self knowable to the conscious self.
Vaughan (1979) describes the power of imagery activities:
Imagery is the universal language of the unconscious. Thinking in pictures
precedes thinking in words, and this type of primary thinking continues to be
a part of subjective experience throughout life in the form of dreams, fan-

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 60

tasies, and imagination. Imagery is a powerful tool for self-regulation and

self-development, and can also be a vehicle for profound intuitive insights.

Imagery is associated with direct perception, and conveys in an instant
feelings and observations which would take many words to describe. (p. 85)
Along with Vaughan (1979), Assagioli (1965), De Soille (1965), and
Schorr (1977) suggest that structured exercises can induce inner images to
manifest themselves: these inner images correspond to fundamental
needs, drives, and subsequent attitudes and behaviors that need to be
expressed. Thus we come to know ourselves through probing our inner
imagery. Jung (1963) instructed his students to look for a symbol or
archetypal figure behind every strong personality urge. Assagioli (1965,
1974), De Soille (1965), Gendlin (1978) and Perls (1971) made use of inner
focusing to help clients recognize personal influences in their lives em-
bodied in various symbols and mental images. Imagery processes were
especially effective in dream analysis. Proponents of contemporary holis-
tic therapies such as mind control, esoteric healing, biofeedback, psycho-
synthesis, and psychoimagination, along with members from the tradi-
tional medical profession teach their clients specific techniques related to
pain control, healing, and problem solving (Assagioli, 1974; Brenner,
1978; Gerard, 1976; Green & Green, 1977; Jaffe, 1980; Jaffe & Bresler,
1980; Joy, 1979; Krippner, 1973, pp. 17-20; Pelletier, 1977; Schorr, 1977;
Simonton, 1978.)

TRANSPERSONAL EDUCATION

Why guided imagery in education? As transpersonal techniques became

available for general use, there was a need to educate people to use
them effectively for their own goals. Thus emerged the movement known
as Transpersonal Education. Transpersonal psychologists and counselors
had earlier conjectured that if their techniques worked so well as thera-
peutic tools, they could possibly be more effective as tools for maintaining
healthy personalities. Thus those who were ready and willing to engage the
use of imagery activities took part in workshops and training sessions to

develop the expertise for applying the processes to their own lives. Many
of those who took part in these early sessions were educators who saw
the value of teaching students to use these activities for their own per-
sonal growth.
At present there is a paucity of literature available on Transpersonal
. Education because the field is relatively new, and educators are just

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 61

beginning to design curricula based on the fundamentals of Transpersonal

Psychology. A scan of available material, however, reveals the rudiments
of an emerging model.
The foundations are rooted in assumptions formulated in Transper-
sonal Psychology: (Roberts & Clark, 1976)

1. Physical, emotional, intellectual, and spiritual growth are interre-

lated and growth in one area is contingent upon and affects growth in
’. the other areas.
2. Human beings have the capacity for transcending ordinary physi-
cal-mental states of consciousness.
3. Optimal learning environments nurture the intuitive as well as the
rational, the imaginative as well as the concrete, and the dynamic as well
as the receptive functions of persons.
4. Human potential is inexhaustible and is realized through new modes
of exploration (i.e., meditation, guided imagery, dream work, yoga, body
movement, sensory awareness, energy transfer (healing), reincarnation
therapy, and esoteric studies).
5. The modes of learning mentioned in number 4 are basic tools for
expanding intelligence on all levels.
By translating these psychological assumptions into education princi-
ples, we conclude the following:
1. Equal attention should be given to developing:
(a) intuitive and rational functions,
(b) spiritual/emotional and intellectual/physical growth,
(c) creative and receptive learning processes,
(d) qualitative and quantitative thinking,
(e) intrapersonal and interpersonal communication,
( f ~ spontaneous and deliberated expressions.
2. Meditation and guided imagery activities are the core of the curric-
ulum.
3. Meditative events work best as a regular occurrence and are valued
as a primary means for establishing self direction (&dquo;internal locus of

control&dquo;) within the students.

4. Learning activities should be based on the new modes of exploration
mentioned in assumption number 4.
5. Learning seems to be three-fold: intrapersonal (learning about one-

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62

self), interpersonal (learning about other persons and reflectively, about

oneself), and extrapersonal (learning about things and events and reflec-
tively, about oneself).
6. The dual processes of introspection/reflection (inner imaging) are
the basis for increasing intellectual capacities.
All of these principles expressed in curricular activities should be ob-
servable in classrooms, learning centers, or learning settings directed
toward transpersonal educating.
A number of educators have already begun creating transpersonally
oriented learning settings. By observing what is being done, we note that
transpersonal or imagery activities seem to be implemented in one or more
of three ways: 1 (a) as a direct means for students to work with their &dquo;higher
selves&dquo; and to open avenues to more profound levels of consciousness and
Being; (b) as a means for relaxing, centering, and focusing, thereby en-
hancing the possibility for achieving a state of attentiveness and recep-
tivity to learning; (c) as a vehicle for merging standard curriculum (basic
subjects) to each person’s own scheme of relevance and meaning.
In the first instances, &dquo;direct awareness of profound levels of Being,&dquo;
educators such as Canfield and Klimek (1979), Clark (1975b), Crampton
(1975), Hendricks and Fadiman (1976), and Vaughan (1979) propose that
the ultimate in developing human potential is to achieve transcendent
states of consciousness where one’s true or higher self is directly available
as a source of information, inspiration, and guidance. They also promul-

gate using transpersonal practices as a means for helping students achieve

higher levels of awareness.
Teachers who themselves live with spiritual awareness, and who seek
states of transcendence in their daily lives, tend to seek the same for their
students. It is these educators who talk to their students about higher levels
of Being, and who provide them with learning activities to help them
experience transpersonal consciousness. Canfield and Klimek (1979) pre-
sent an activity titled &dquo;The Radiant Student.&dquo;

To begin, we ask the students to help each other trace an outline of their body
onto full-sized art utility sheets. We then ask them to close their eyes and to

The author of this article has spent the last four years observing teachers in the Los
1
Angeles area who are implementing transpersonal practices in classrooms. These observa-
tions and a scan of education-related workshops presented at humanistic/holistic/transper-
sonal conferences over the past four years reveal that educators seem to be implementing
transpersonal approaches in the manner indicated in this article.

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 63

imagine the quality or qualities the gift represents in their life. Such qualities
as joy, love, silence, harmony, energy, beauty, and peace usually emerge. We
then talk about qualities in general and then qualities in specific and what
they mean to their own life experience. Next, we list the qualities on the chalk
board. There are usually duplicates and similarities.
The first group of students we worked with commented that we all needed
the qualities of each other and asked if we could explore all of the group’s
qualities. Acknowledging the importance of group purpose and cooperation
in new age thought, we have continued to work with the results of the whole
group. The students then decide the parts of the body that each quality seems
to correlate with most. Usually there are about eight to ten qualities. Over the
next eight to ten sessions we take a different part of the body and work with
music, movement, and imagery to explore the quality they have decided
&dquo;lives&dquo; there. After each experience the students write in their journals, draw
on their radiant bodies, and share their discoveries with the class. If individ-
uals do not feel that they wish to draw in the part of the body reflecting the
group decision, they are free to choose a more appropriate place.
Other imagery activities (Canfield & Klinek, 1979, pp. 8-9) that have
worked well are as follows:
1. Courage: Go to a time and place past or present, where you can meet a
person whom you feel had great courage. Spend time with the person and ask
what courage is, and how you can be more courageous in your life.
2. Serenity: Imagine a beautiful summer day, being in your favorite place,
being filled with warmth and an intense feeling of serenity. Play &dquo;Summer
Breeze&dquo; by Seals and Crofts.
3. Harmony: Find yourself entering a magical land where everything is
harmonious. Look around, experience, and be in harmony.
This next example is one I use in teacher education seminars to help
teachers communicate with their own inner source of wisdom and intelli-
gence, and also, to illustrate ways in which the same activity may be used in
the classroom.22

Imagine you are standing in the warmth and brilliance of the sun. The place
where you are is incredibly beautiful, quiet, peaceful. You sense yourself
loved and cared for more intensely than ever before. You look at the sun for a
few moments, experiencing its warmth and friendliness, thinking about how
good you feel. (Pause) Now ask the sun to descend slowly upon you, stopping
a moment above your head. (Pause) Just as the sun is about to enter you

The author of this article is directing three federally funded projects in Confluent Edu-
2
cation for Los Angeles City Schools. She uses variations of the activity in teacher in-service
seminars and in private therapeutic practice as well.

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64

through the top of your head, you ask the sun to enlighten you, to show you
the perfect person you are. Ask the sun to trail through you, removing all
tiredness, tension, and negativity, replacing these energies with pure light.
(Pause) As the sun enters your head, you begin to sense this light filling every
cell in your head. Gradually, as the sun descends through you, you sense
yourself becoming lighter and lighter and more and more brilliant. You see
the perfect You. You sense a harmony, a peace, a calm, a certainty that all is
well. You sense yourself loved with an intensity that is profound. (Pause)
Once the sun has descended completely through you, exiting through the
bottom of your feet, you see yourself as absolutely perfect. You see the True
You. (Pause) Notice the intense light around and within you. (Pause) Take
this light now, and send it into the room where you are now. Call into your
memory someone whom you love dearly and see them bathed in this light.
(Pause) Now see your students, the other faculty members, and ask the light
to bathe them as it has bathed you. (Pause) Now if there is anyone in your life
with whom you are in conflict, see them filled with this light. (Pause) Note
how your feelings change as you stand in the presence of another who is &dquo;in
the light&dquo; as you are. (Pause) Now send this light to remain in your classroom,
or in your home, wherever you prefer. (Pause) When you are ready, take three
slow deep breaths and begin to feel air in your lungs. As you do this, call the
sun to ascend through your body until you are satisfied it has returned to the

sky. (Pause) When this has been done, open your eyes.
Teachers clarify their experiences by drawing their imagery, examining
it, and then sharing personal insights with the others.
A second way in which imagery activities are used is for relaxing,
centering, and focusing. It is assumed that the possibility of learning is
greater when the mind is slowed, freed from &dquo;mind chatter&dquo; and distrac-
tion, and consequently more receptive to outside stimuli such as those
provided within the standard curriculum. Besides accelerating the possi-
bility of learning, these activities also serve to calm individuals, and thus
lessen the possibility of disruptive behavior. In a pilot study completed in
one Los Angeles City School, students who practiced meditation three or
more times per week in their regular classes showed 25% fewer instances of

disruptive behavior than students in other classes. Statistical analyses

showed that these students exhibited significantly (p ~ .01) more positive
behaviors than did a comparison group (Galyean, 1979a).
Rozman (1975) provides an example of an imagery activity shown to be
highly effective in working with young children.
Now let us sit down again in a circle, cross-legged, no one touching or talking.
We sit up very straight so energy from the Source within can flow up and
down our spine into our brain. Let’s put our hands on the place where our legs

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 65

meet the rest of the body and turn the palms up so energy can flow through
our hands.
Now close your eyes and listen ... very carefully to your breathing, in and
out, listen to it slow down, now put your attention on your heart and listen to
it beating inside you. Now breathe in slowly through your nose, keeping your
mouth closed as I count to 5. Now hold to 5 (count 1-5). Repeat 5 times. Now,
while keeping your eyes closed, look inside your forehead to the spot right
between your two eyebrows and stare at that spot. That spot is one of the
doors into the Center of your being, the Source from where your awareness
comes to you. Now concentrate on the Source at that
spot by putting every-
thing you feel or think right there and see if you feel a deep peace, deeper than
when you sleep at night ... stay there with it, be still.... Now come out of
the Source, slowly, come out of your inner eye, back into your heart and
open your eyes. (p. 34)
A third way in which these imagery activities are used is to teach
individuals traditional subjects more effectively. Students are asked to
participate in &dquo;guided imagery&dquo; activities to help them achieve a deeper
understanding of (or proficiency in) certain academic disciplines or skills.
It is expected that students will not only become more proficient in the
material being studied (and learned), but will also develop the skills of
introspection, reflection, and understanding of personal symbology. The
following example taken from a foreign language project in Los Angeles
shows how teachers use specific imagery activities to teach the foreign
language and, at the same time, to help students acquire the three skills
just mentioned. Researchers in this project found that those students who
used the foreign language to describe their experiences motivated by the
imagery activity, tended to score significantly higher (~<.01) on tests of
oral and written communicative competence than did students taught via
less personal methods. (Year End Report, 1977-1980).
The following activity was used by foreign language students in their
French and Spanish classes while working with the structure &dquo;I used
to ...&dquo;

Remembering Happy Moments As A Child ...

Teacher: Close your eyes and use your breathing to help you relax. Go back in
time to when you were a youg child. Relive some happy moments. Notice
where you are, who is with you, what you are doing, and how you are feeling.
Do you ever do these same activities now? When you are ready, open your
eyes, take some colors and draw your experience. Somewhere on the drawing
use French (or Spanish) to describe the experience.
Student: Once, when I was very young, I used to go to the elementary school.

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66

It was beautiful there. There huge trees and a large house in the
were some

center of the school There was a teeter-totter in front of the large

grounds.
house. The house had a red and blue roof. The house was white. I used to play
there with my friends. We played on the teeter-totter and we jumped rope. I
was happy and that was a great time for me. (Galyean, 1979b; pp. 6-7).

The field of Transpersonal Education is in neophyte stages of develop-

ment, and practitioners are just beginning to write curricula that seem to
show desirable results in the concomitant areas of learning mastery and
personal development. Observational reports and pilot studies cited in this
article point to the potential effectiveness of transpersonal methods as a
source of personal-spiritual growth, increased positive classroom interac-

tion, and subject proficiency. More research is needed, however, to deter-

mine the long and short term effectiveness of using imagery activities in a
variety of classroom settings. Questions such as, &dquo;Which techniques for
which teachers and students?&dquo;, &dquo;Which activities for certain age groups?&dquo;,
&dquo;What disciplines lend themselves to intervention by transpersonal ap-
proaches ?&dquo;, &dquo;Is imagery for everyone?&dquo; remain unanswered until re-
searchers probe them with the scrutiny of empirical methods.
We have already noted that educators tend to use transpersonal ap-
proaches as: (a) a means for students to contact and work with higher
levels of consciousness, (b) a strategy for relaxing, centering, focusing,
and receptivity to learning, or (c) a vehicle for increased subject mas-
tery. All three can co-exist in one set of learning objectives as there is
considerable overlap in the benefits accrued from regular use of the
imagery activities accordingly. We have here the foundations of a design
for transpersonal curriculum development and teacher education.
The evidence we now have available points to the desirability of pur-
suing imagery activities as a viable component in the scheme of education
methods. Early successes, teacher and student enthusiasm, and encour-
aging results from pilot studies and some empirical projects indicate that
transpersonal approaches (imagery activities) promise to be effective
agents of physical, emotional, intellectual, and spiritual growth in educa-
tion settings.
The highest function in education is to bring about an integrated individual
who is capable of dealing with life as a whole.

J. Krishnamurti
Education and the Significance of Life

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 67

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