Showing posts with label secrets. Show all posts
Showing posts with label secrets. Show all posts

Sunday, February 09, 2014

TM Marketing Timeline

Guest contributor Michael H. Jackson has written this thought-provoking article for TM-Free Blog.  Thanks, Michael!
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TIMELINE:  Maharishi Sells the Soporific of TM and All Its Adjunct Programs


1950's:  Maharishi begins to sell TM; tells people they can live 200% of life and even get enlightened.


Beginning in 1961:  Maharishi begins to market his teacher training courses to train people to teach TM, in essence giving him as many salesmen and saleswomen as possible all over the world to sell him and his brand of meditation, and later all his other goods, products and services. He also begins offering and selling in-residence courses to give people longer experience in meditation.

1967:  After announcing he is retiring back to India, he meets the Beatles, and every reporter in the world shoves a camera and microphone in his face.

1967 on:  Capitalizing on his Beatles-fueled notoriety, Maharishi continues to sell TM as a means of spiritual rejuvenation. At some point Maharishi sells "advanced techniques" for the devoted to accelerate their race to enlightenment, including techniques to sleep better and quit smoking. Maharishi also, in response to questions about time, states that 3-5 years is how long it takes to get enlightened through the practice of TM. This time frame is later expanded to 10 years or more after many complain they have been meditating longer than 5 years and are still not enlightened.


Early 1970's:  Maharishi realizes that all the long-haired hippies who are coming to him asking all kinds of spiritual questions are not going to give him what he wants.  He realizes it's their parents who have the money, so he begins to market TM to "the responsible people of society" from the cradle of science - and dubious pseudo-science at that.


Merv Griffin learns TM and gives Maharishi a big boost by having him on Merv's talk show.  Lots of people get initiated into TM on the strength of their love for Merv.


Early to mid-1970's:  Maharishi continues to use celebrity endorsements from Clint Eastwood, Mary Tyler Moore and others to try to keep the Merv wave going. It doesn't last long.


1974:  With initiations and therefore revenues down, Maharishi secretly begins to experiment on TM teachers, charging them for the privilege of being human guinea pigs on expensive courses as Maharishi develops his own version of the sutra yoga of Patanjali. Very secret.


1976:  Ignoring the massive amounts of physical and emotional distress (called "unstressing" by Maharishi) that some initiators experience during the sutras courses, Maharishi directs all TM centers to reveal the TM-Sidhi Program for regular folks. TM loses much of its scientifically-backed credibility upon Maharishi's announcement that he can teach people to fly. Many people, including some TM teachers, distance themselves from TM at this time.


But Maharishi knows what he is doing, because those who are left in the TM fold, who can stomach his ridiculous and unfounded claims, could possibly (and hopefully, from his point of view,) be hooked for life. Maharishi claims that the TM-Sidhi practice is "10,000 times more powerful" than practicing TM alone.


The race to inner space is on, and those who have the money rush to become supermen or superwomen through the practice of the TM-Sidhis. Maharishi markets the new program at one point with exactly that blandishment: "Learn TM-Sidhis to become a superman."


Due to intense and ongoing physical and mental distress (still called "unstressing") on the part of MANY participants of the new program, Maharishi announces that from now on, one has to take OTHER courses, such as the TM-Sidhi Preparatory courses, to qualify for the TM-Sidhis themselves. Odd that an enlightened man couldn't have foreseen that happening. More money is taken in through the TM-Sidhi Prep courses.


Late 1970's to early 1980's:  Problems crop up with TM-Sidhi revenues.  People begin to question how a program that is 10,000 times more powerful than TM alone, which in itself is supposed to bring enlightenment within 10 years, has not yet produced any enlightened individuals. Also no one actually levitates, which brings up more questions.


Maharishi states that there are stages of levitation, hopping like frogs being the first.  He later amends that to shaking being the first and hopping being the second.  Since people are already at stage 2 (hopping like frogs on floors covered with thick foam), Maharishi claims that very soon people will be flying above the taxis, and that TM teachers will be running to the mountains to get away from all the people who want to learn TM.


Maharishi shifts the emphasis from getting enlightened more quickly through TM-Sidhi practice to the effect of the practice of TM-Sidhis in groups. Maharishi claims group practice will reduce negativity in the spiritual and psychic atmosphere, and eventually lead to world peace - another fine marketing ploy to redirect TM believers' attention away from what they are not getting to promises of future rewards. Maharishi emphasizes the importance of living and working in the same locale so as to be able to practice "program" together. This also has the effect of concentrating the people who are contributing regular revenue to Maharishi into a group that can help manage group point of view to keep the believers believing.


1986:  Revenues need a boost.  Maharishi reveals that he, with his amazing enlightened consciousness, has delved into and revealed the full value of natural law in the ancient Indian system of health care called ayurveda. Of all the rishis and holy men and women in India, only Maharishi was able to revive the real deal of ancient ayurveda that had fallen into corruption over the years. 


(A little research will reveal that Maharishi actually didn't cognize or know anything about ayurveda, and relied on ayurvedic practitioners like Dwivedi, Balraj Maharishi and Triguna, whom he flattered into working for him.)


"Maharishi Ayurveda" gives a plentiful opportunity to market goods and services to true believers who were once told that all they needed to lead a high-quality life was TM 20 minutes twice a day.


Ayurvedic consultations, herbal formulas, massages and various therapies are marketed and sold.


A month or two after ayurveda is rolled out, Maharishi reveals that another part of ayurveda is jyotish, a form of astrology practiced in India. This was after years of Maharishi warning TM meditators not to do or be involved with astrology.  Maharishi never gives any explanation on why astrology is suddenly acceptable, except to say that his "Maharishi Jyotish" is superior to Western astrology.


Now Maharishi and the TM Movement recommend that everyone get a yearly jotish chart done to improve the quality of one's life and be able to discern if one has any negative karma that one could then alleviate with jyotish remedies. These remedies include wearing very expensive gemstones, using certain kinds of mantras to curry favor with whatever planet is out of whack in your jyotish chart, and having Hindu sacrifices or prayers called "yagyas" done for you regularly.  Yagyas cost from $1,000 to $1,000,000 apiece.


What came to be known with typical hubris as "Maharishi Yagyas" becomes an important source of revenue for Maharishi and the TM Movement.


1970's or 1980's:  Maharishi solicits funds for constructing many different kinds of buildings called by various names that purport to have various purposes. Most of these are never built,  and no accounting is ever given as to the whereabouts of the funds that had been raised for them. Most of the ones that are built fall into disuse or are sold. This includes Maharishi Veda Land, a vedic-themed fantasy park that the TM movement heavily marketed, promoted and raised money for. It was never built.


1986 on:  The emphasis is on selling TM, TM-Sidhis, teacher training courses, various kinds of in-residence courses, ayurveda and all its herbal and massage and consultation products, jyotish charts and jyotish remedies, especially yagyas, for unpleasant karma. At one point a "vedic observatory" was offered, or rather a plastic model of an astronomical observatory that supposedly was used in ancient India. This was offered for several thousand dollars, and all one had to do was look at it a few minutes a day to get the good vibrations from it.


1990's:  Maharishi announces to his TM teachers that the emphasis is to be on selling TM and all its adjunct programs to the millionaires and billionaires of the world. From time to time Maharishi asks the wealthy people of the world and the governments of the world to give him huge amounts of money so that he can formulate courses to create world peace. The amounts he requests range from $20 million to $1 billion.


1990's(?):  Maharishi begins to offer various healing techniques from various Indian healers, using what sound like shamanic techniques - blowing the breath on the client, making various kinds of sounds directed toward certain parts of the client's body and so on. These cost from several hundred dollars to more than a thousand for each session.


1990's and 2000's:  Maharishi continually exhorts the world to give him money to create permanent groups of people practicing the TM-Sidhi program and Maharishi Yagya program. Much money is donated, few of the groups are ever created.



2000:  Maharishi creates the "Global Country of World Peace," a non-existent country that exists only in the minds of the true believers in Maharishi and everything he says. This is interesting because in...

2002:  Maharishi creates what he calls "the global development currency Raam Mudra." The Raam is a generally unrecognized and nearly unusable currency that Maharishi claims he created to alleviate poverty in the world. The only places the Raam is used are in TM facilities and communities. In these communities, one Raam is said to be worth ten US dollars. The TM organization attempts to sell the Raam to anyone who will buy it.

2004:  Maharishi and Dr. Benjamin Feldman, Minister of Finance and Planning of the Global Country of World Peace, announce that the Raam development currency is now backed by gold. No word is given on who owns the gold or where the gold is located.

Today the TM organization says, "Some might claim that since there is no gold
or other material asset backing up the issue of the complementary currency, it will lead to inflation. This is not a valid argument, because the RAAM is backed by material assets—the new and more profitable crops that can be grown in the nation’s precious soil, and the underutilized energy and creativity of the people of the nation."  Source  http://www.globalcountry.org/wp/finance-and-planning/

No word from the TM movement as to what happened to the gold that once backed the Raam currency.

2005:  Maharishi creates the Raja training courses. Maharishi charges $1,000,000 per person for these courses.

He also tells all TM teachers (whom Maharishi has retitled "Governors of the Age of Enlightenment") that they will no longer be permitted to teach TM until they take a "Refresher and Recertification Course." The TM teachers are required to pay for this out of their own pockets at a cost of a couple thousand dollars per person.

2005-2006:  Maharishi rolls out yet another fabulous aspect of the vedas, this time called sthapatya veda, the "science"
of vedic architecture, an Indian version of feng shui that promises all sorts of benefits for people who live in a home with a proper alignment and orientation.


Maharishi claims that he suddenly realized that the whole world needed to redesign all buildings in the world to conform not just to ancient Indian ideas of architecture, but to HIS version. 

Maharishi is very clear that not any kind of sthapatya veda or vastu veda would do, only his brand, appropriately called "Maharishi Sthapatya Veda." All others are off-base. Maharishi is also very adamant that if one lives or works in a building with a south-facing entrance, all sorts of problems would occur in that individual's life and family.

No word on why TM (which was once all one needed to improve life on all physical, mental, emotional, spiritual and relationship levels) and the TM-Sidhi program (which is 10,000 times more powerful than TM alone) would be ineffective if one were not living in a Maharishi Vastu Veda home.

2008:  Maharishi dies.  Since that time, the leaders of the TM movement are using David Lynch and his foundation to market TM as a scientifically-backed and proven program. They are attempting to sanitize the image of TM using the exact same marketing techniques and even the same language that was used by the TM movement in the early 1970's.

Using celebrity endorsements and TM practitioners who are placed in news media outlets such as Soledad Obrien, George Stephanopoulos and various writers for the Huffington Post, they are marketing pre-TM- Sidhis-program TM, ignoring or minimizing all the other programs and aspects of the TM movement. It is my understanding that when potential students visit Maharishi University of Management in Fairfield, Iowa for their Visitors Weekend, the gold-crowned, silk-robed "rajas" who administer the TM movement are never seen nor mentioned, just to pick one example.

I may have missed some things, but that's a part of the TM timeline as it has unfolded.

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Michael H. Jackson is a former TM junkie who feels learning TM was one of the biggest mistakes he ever made. He lives in South Carolina running his own computer repair business and working part time as a freelance writer. 

Sunday, January 23, 2011

Book Review: "Robes of Silk Feet of Clay" by Judith Bourque

"Robes of Silk Feet of Clay" by Judith Bourque, published 2010, is the true story of Ms. Bourque's 1971-1972 love affair with Maharishi Mahesh Yogi. I'd like to share some of my thoughts about the book.

First of all, I believe Ms. Bourque did not make up this story. One, because her account, along with the photos, make internal sense, and fit with other things I have learned over the years about Maharishi and his international staff. Two, because the book is profoundly non-sensational. If Bourque's goal was to write a (fictional) best-selling, the book would not have been so temperate, so lacking in spicy, sexy, torrid, tell-all details.

The gist of this book is that Maharishi did indeed break his vow of celibacy, and then kept it a secret from the world. That's the explicit message. However, what I also found educational were the insights I could tease out from between the lines - details that help me continue to piece together the mystery that was Maharishi. So I will share my musings here, hoping they will be helpful to others.

First, I notice that Maharishi never courted Bourque in the way that many other supposedly celibate gurus courted their students. That is, he didn't promise her that having sex with him would benefit her spiritually, that it was a special privilege to have sex with him, that he would give her spiritual energy, or anything like that. This is surprising to me, since I have read so much about Maharishi being an opportunist and a liar. I wonder why he did not court her in this way. What do you think?

I also note that Bourque did not feel an awe-inspiring super-human overwhelming energy coming from Maharishi, as some people, including myself, have experienced. Why didn't she? (Or why did I? Did you?)

I was very surprised by Maharishi's reaction after the first time he had intercourse with Bourque. It was so different from what I would have expected from a celibate Western religious who had broken his vow. A Westerner, I am guessing, would have felt shame, or guilt, or would have tried to hide it, or would have rationalized it, or would have gone to his superior for confession and counsel. Maharishi, instead, called together his Indian celibate buddies, and they spent the afternoon with him. It seemed as if breaking a vow of chastity was a common event, calling for neighborly consolation and tried-and-true advice. Maharishi seemed to view his slip-up not as a moral or spiritual issue (as perhaps a Catholic monk might), but rather as a practical health/spiritual energy issue. "The energy is used to going up!" he told Bourque, as if the core of the dilemma were physical, not ethical. (Come to think of it, isn't that how he looked at the path to enlightenment? A mechanical physical approach, repeated by rote, rather than a path of prayer or self-examination, as a Westerner might.) In line with this view of his problem, one of his solutions to his slip-up was, logically, also physical: someone gave him a foot massage.

This whole event just confirms for me how little we in the West really understand of Maharishi's worldview.

As I read this particular section of the book, I was reminded of Maharishi's comment at (I think) Humboldt State College in Arcata, California, USA, in the summer of 1972. At one point, he said, "What this movement needs is a few good celibates." At the time, I heard something unusual in his voice, but I couldn't put my finger on exactly what it was. Now I wonder if what I heard was a wistfulness in his voice. Could he have been alluding to the fact that he wished that he had been a good celibate. Or am I being too generous? Maybe it was nostalgia for his ashram days? Or maybe it was just his embarrassment (noted many times in the book) around sex.

I also sadly note that after he had intercourse with Bourque for the first time, Maharishi was concerned about his own well-being, but he never expressed any concern for hers.

I found the photo on page 205 very interesting. This is a snapshot of Maharishi's scribbled notes. He had met with initiators from around the world to hear how some mantras had meanings in various tongues. For instance "rama" means "branch of a tree" in Spanish. (I looked it up in my Spanish-English dictionary.) And "aem" (also spelled "aim" or "ayim"), he notes, speaks to egotistical aspirations in English with its pronunciation as "I am." Maharishi scribbled on his notes"change it." He did, in fact, drop "rama," but not "aem." What about the eternal unchangeable tradition of how to choose the mantras? Or about his insistence that the sound is meaningless. Or that the sound becomes so faint that the exact pronunciation doesn't matter? Or about the mystical, never-to-be-spoken aloud, fragile-as-glass way we were taught to view mantras; and here he was, robustly marking the mantras down, fiddling with foreign languages, notating practical changes for a satisfied customer base.

Finally, I've heard Maharishi lecture many times that an enlightened person "averts the danger that has not yet come;" that an enlightened person "is not able to make mistakes." Therefore, the fact that Maharishi had sex - which he felt was unhealthy for him - would indicate either that he was lying to us about what an enlightened person is really like, or that Maharishi was not the enlightened person he implied he was. Or maybe both. What do you think? Did Maharishi believe those things, or was he just trying to entice us? Did he learn those things from Guru Dev?

Did you read the book? Would you like to share your thoughts about it here? Or your comments about my musings?

Sunday, May 30, 2010

Lying: A Core Practice of Transcendental Meditation. (A Seven-Part Series). Part 3: Lies and the TM Hierarchy

There are so many different ways to lie. There are lies of omission, lies of commission, bending the truth, creeping around the truth, changing the story over time, rationalizing, and more.

There are also the fascinating questions of our own part in the lies we hear - why we did or didn't believe the lies, why we did or didn't take responsibility for perpetuating the lies.

I hope to cover these and other topics in future installments of this seven-part series. I hope those who gain healing from remembering, sharing and re-evaluating their TM stories will enjoy these trips down memory lane. Today's essay focuses on Maharishi's practice of progressively revealing more "inner secrets" as a person moved up the TM hierarchy.

When I learned TM in 1970, the hierarchy looked like this:

Non-TMer ("non-meditator")
TMer ("meditator")
Checker
TM teacher ("initiator")
Course leader
Maharishi Mahesh Yogi

When I became a "meditator," Maharishi and my initiator taught me certain things. I was 19 years old and naive, and I believed what I was taught. Two and a half years later, when I moved up the hierarchy and was studying to become an "initiator," Maharishi and his course leaders informed us that some of the things they had taught us as meditators were not true, but that now the actual truth would be revealed to us lucky insiders. I was 22, and meditating 12 times a day, and I believed what I was taught.

And here is what I was taught. When I first learned TM, I was told that the mantra was scientifically selected by initiators who had been carefully trained on long courses how to choose the sound that would be most beneficial to each particular individual. But on my TM Teacher Training Course (TTC), I learned the trick to choosing the right mantra in four minutes: age 10 to 12 got "ing," age 12 to 14 got "im," age 14 to 16 got "inga," and so on. Scientific? Carefully chosen? Takes months to learn? Hah!

As a meditator, I had been told that the ceremony I watched on instruction day (the "puja") was not religious, and that it was just to remind the teacher to teach the meditation properly. But on my TTC, we learned that actually the ceremony was loaded with religious references. (Part of the English translation is "...to Lord Naranaya, to lotus-born Brahma the Creator...," who are Hindu gods.) Also, we were told that through carefully gesturing and contemplating during the puja, we initiators were transported to a higher state of consciousness that would both assist the student in learning to meditate, and in speeding us toward enlightenment.

As a meditator I was taught that TM improves every area of life; on TTC I was told that TM sometimes increases the frequency (or was it the intensity? I can't remember) of seizures for epileptics. (In writing this paragraph, I re-evaluated an event from 35 years ago! On my TTC, one of my dorm-mates stopped rounding or attending lectures, and spent most of her time partying with the local Spaniards. I had always judged her as flighty to waste her money that way. Now I remember that she had a severe epileptic seizure while we were rounding; and in retrospect, I bet that's why she stopped participating in the TTC program. My apologies for looking down my nose at you all these years, dorm-mate!)

When I learned TM, I was taught that when I experienced no thought and no mantra, I had "transcended." On TTC we were taught that no one actually transcends until the last stress is dissolved, but it just "feels like" we transcend.

(Those are just four examples. If I ever get around to re-reading my old TTC notes, I wonder if I would find more. If I do, you the readers will be the first to know!)

Maharishi thus demonstrated that he was at home with lying - but only to lowly meditators, I thought. I know now that the joke was on me. After I left TM, I learned that Maharishi had lied to us initiators many times. I suspect now that people who were higher up the hierarchy heard yet a different set of "truths" from the ones I learned on TTC. But were people at the top ever taught the real truth? Or did Maharishi only give out more elaborate lies? Did Maharishi even know the truth?

So - what about you? What did the TM hierarchy look like in your day? Do you remember being taught one thing when you were at one level in the TM hierarchy, and then when you moved up higher, being taught something different? Share your thoughts and memories with us if you'd like!

Friday, December 11, 2009

If Transcendental Meditation's Founder, Maharishi Mahesh Yogi, Came Back for One Day

I have a fantasy. What if Maharishi came back from the dead for 24 hours? And what if, for those 24 hours, you could ask him anything you wanted? And best of all - for those 24 hours, he would answer every question with absolute honestly? What would you ask him?

Do you have a burning question about TM, the TM organization, or Maharishi that you have been wondering about for years, or decades? I invite readers to pose their questions for Maharishi here. Unfortunately, since Maharishi is dead, he will not be answering us. But together, the readers on this blog have acquired great wisdom and insight, so maybe we can make some headway in uncovering some answers. Therefore I invite readers to this blog to pose questions, and then I invite other commenters to read the questions, and if you have an insight that might answer the question, to write your answer here. I'm not asking for the "perfect" answer, just your best guess. Remember, the guiding principle for your best-guess answer is: "If Maharishi were to tell the truth, what would he say?"

To start the ball rolling, I will ask a few questions of my own.

1: Were you really a monk/disciple/yoga student under Guru Dev, or were you just his secretary?

2. If you were his disciple, were you really his favorite?

3. Did Guru Dev really teach you the TM technique, and instruct you to teach it around the world? Or did you invent TM yourself? Or how did you come up with TM?

4. What was your real goal in teaching TM? Was it your first stated goal, the "spiritual regeneration" of humans? Or was it the goal you ended up with, to build a large empire of "Vedic" communities? Or was it to make a lot of money? Or all of the above?

5. You describe cosmic consciousness, God consciousness, unity consciousness, angels, gods, the universe, etc. with such assuredness, as if you have actually experienced these things first hand and are living in higher states. Is that true? It has also been said that you performed "miracles." Is that true? If all this is true, does it mean you are in constant touch with God, or that you are "enlightened," or that everything you do is life-supporting? What does it mean for us as your students? Does it mean we should obey you totally? Does it excuse you from having the same ethical principals as the rest of us try to live by? Why or why not?

6. Why did you perpetuate so many lies? Was it because you had contempt for the average person? Was it because you wanted wealth and power? Was it because you thought the spiritual ends justified the means? Or what?

7. Do you really believe that TM can lead a person to enlightenment? Or that TM plus the Sidhis, or plus Ayurveda, or plus Maharishi architecture (etc.) can lead a person to enlightenment? Do you really believe that "enlightenment" exists?

8. I don't understand where all the money comes from, or where it all goes. I mean, I know it comes from initiations, from ayurvedic treatments, from the spas, from the architecture, from big donations from rich people, from tuition to schools in the U.S. and in India, from factories, etc. And I know it goes to buy land, hotels, schools, pundit communities, and to start big projects that then don't get finished, etc. But then the schools charge admission, the hotels charge rentals, the communities cost money to build, the factories produce consumer products. So where does the money from that go? To more, bigger, better? And where does THAT money come from/go to? I hear the money is going to your extended family, but what are they doing with it? Are they just building more and more money-making ventures, like more factories, or living in palaces, or bribing the Indian government, or what? And what sort of things are they bribing for?

Well, there's my list. Readers, now it's your turn. Any questions you have always wanted to ask Maharishi, and get honest answers to? Any questions you might know the answers to?

Thursday, May 28, 2009

Revisiting the TM-Sidhis. Part 1: The Early Years

When I became a TM Teacher in May of 1973, the highest status one could obtain in the TM movement was "TM Teacher." But starting around 1974, Maharishi invented the "Six Month Course." TM Teachers attended this course to learn Maharishi's newly revealed meditation technique, the "TM-Sidhis," and they came home with a new title, "sidha," and top status in the TM hierarchy. Sidhas, we were told, had special powers. We were never told outright that they could perform "miracles," but that's what the TM-Sidhis program was all about. They could make themselves invisible, we were told. They could walk through walls. They could fly.

I first heard Maharishi talking about the TM-Sidhis program in 1975 on an audiotape. He was recounting a conversation he had had with his staff members. "They asked me, 'What more can we do, Maharishi, to help spread the World Plan?' I told them, 'More lectures, rounding, meeting with government officials, newspaper articles.' 'But, Maharishi, what more can we do?' they kept insisting. And finally I said, 'You know, I am very tempted to give you something.' And that was how the TM-Sidhis program came to be."

I did hear an alternate story, also from Maharishi, about why he had started teaching the TM-Sidhis program. He said that the average person's consciousness was rising, due to the influence of TMers on the atmosphere. Therefore, when people attended a TM lecture, they were no longer impressed by the TM teachers, because the teachers were no longer that much more spiritually advanced than the audience. Therefore, to attract people to TM now, the teachers had to rise up to a significantly more advanced level.

But before people learned the much-longed-for TM-Sidhis per se, there was a gray area. That was the Six-Month Course, the quasi-TM-Sidhis course/not-TM-Sidhis course where you were sort of promised the Sidhis but sort of not. I don't know exactly what the course participants were told that made them want to attend, but whole batches of them returned home without the Sidhis. However, they did come home with a several-hours-long "program" that they had to do twice a day. They were sworn to secrecy as to what this program consisted of, and they did it behind closed doors. "One Six Month Course will enlighten some people, two Six Month Courses will enlighten most people, and three Six Month Courses will enlighten a horse!" Maharishi told us, laughing mirthfully.

The people who took the first Six Month Courses were real pioneers. I met one such pioneer in the spring of 1975. His life revolved around staying on his "program." He spent hours a day alone in his room, and had to be in bed by 10 o'clock. He was unhealthily skinny, his skin glowed white, and he ate mostly oranges, almonds, yogurt and honey, which Maharishi had said were the most "sattvic" (pure/spiritual) foods, and which would apparently assure quickest spiritual growth, and support his no-longer-quite-human body. I feared for his health. His high spiritual vibration did not preclude him from walking into my bedroom one night, however, wearing only his underwear. Years later I realized that he had been offering to have sex with me. At the time, though, I had naively assumed that sex, like alcohol, was off limits for him.

I had a second friend who had also taken a Six Month Course. They had been told that they would be taught the Sidhis. That didn't exactly happen, but her course was promised that if they showed up for a second Six Monther, they would be taught for sure. So she saved her money and took a subsequent course. They weren't taught the TM-Sidhis on the second course, either. "Why didn't they teach you?" I asked, horrified by this breach of promise. "Because we were bad," she replied. "We were supposed to send Maharishi a monthly report saying how we were doing with the long program he had given us, and some of us didn't send it in every month."

The first "real" sidhas I met were the two women who ran the Advanced Training and Rest (ATR) course I attended in late 1975, at South Fallsburg, New York, U.S.A. Their skin seemed to glow. They appeared to float, rather than walk, through the air, with a special grace. They were both very pretty, and very dignified, and they wore graceful, feminine silk dresses which were modestly cut. I thought they could read my mind. I was in awe of them, and I was scared of them, too.

Years later, when I started reading TM-Free, I learned that those early Six Month Course participants were not just pioneers, but guinea pigs. Maharishi was experimenting on them, trying to figure out how one does "the TM-Sidhis."

Are there are any readers out there who attended one of those early Six Month Courses? Or do you know anyone who did? If so, please break the code of silence. Please tell us in the "Comments" section below what they promised you, what they taught you, what you did there, what the results were, what the side effects were, what program you had to follow when you returned home, how you felt about all of it, or anything else that you would like to share from those days.

So these are my memories of the early days of the TM-Sidhis. Since I am writing from memory, I'm sure there are errors in this article, and I'd be glad for any corrections you'd like to make.

I'm sure many of us were told different stories. There was so much secrecy and rumor going around at that time. For instance, were you told the same stories I was told about how the TM-Sidhis came to be?

If you'd like, share with us your own memories, thoughts and feelings about those early days of the TM-Sidhis.

Friday, December 05, 2008

Revisiting TM Initiation, Part 3: The Mantra

(Please note: This is a four-part series. Revisiting TM Initiation, Part 1 was posted on 11/11/2008, Revisiting TM Initiation, Part 2: The Puja ("Traditional Ceremony of Gratitude") was posted on 11/11/2008, and Revisiting TM Initiation, Part 4: Bowing Down was posted on 1/1/2009.


The last initiate has just left. The initiator is again standing alone in the initiation room. There is a knock at the door. The initiator opens the door and welcomes the next initiate, who is carrying his basket of fruit, flowers, white handkerchief and the initiation form. The initiator closes the door and both sit down. The initiator takes the basket and looks over the form, circling and checking items with a red pen.

Fantasy Initiation #3

Question from initiate: If I have any questions as we go along, is it OK if I ask them?

Answer from initiator: Sure. (She puts pen and form on the floor.) In this personal instruction, you will receive a mantra or sound--

Q: Can I ask you something about the mantra?

A: Yes.

Q: Just now, when you were reviewing my form, were you choosing my mantra?

A: Yes.

Q: How do you know which mantra is right for me?

A: We go by the neurophysiological specificity of the individual in order to choose the mantra which is most appropriate and will bring the most beneficial -- (She stops, remembering her recent vow to herself to be honest with her students from now on.) (Author's note: See Revisiting TM Initiation, Part 2, Nov. 20, 2008.) -- well, actually, choosing the mantra is a totally mechanical, mindless process. There's no sophisticated discernment involved in it at all.

Q: But in the preparatory lecture you said that you had a complicated criteria and it took you months to learn to be a TM teacher.

A: Well, the course itself lasted 5 months. A lot of that time we were meditating. But learning the mantras themselves and how to select the right one took a total of 3 minutes.


Q: What?

A: There wasn't very much to learn. It's just a simple grid. You know, it's like if you weigh 100 lbs. or less, you get mantra "A." If you weight 100-200 lbs., you get mantra "B." If you weigh 200 lbs. or more, you get mantra "C."

Q: (Picks form off the floor and looks at it.) But I didn't write my weight on this form.

A: I didn't say it was by weight. I said it was "like" weight. We just go by the numbers.

Q: (Looks at form again.) The only number I wrote on this form is my age.

A: That's true.

Q: That's all? You choose my mantra according to my age?

A: I gave Maharishi my word that I wouldn't reveal the mantras he gave me or how to choose them.

Q: Fine, you choose the mantra by age. Then why were you circling and checking off things on my form?

A: Maharishi said to do that so it would look like we were choosing your mantra. He said to be sure to use a red pen. It makes it look more official, don't you think?

Q: (Looks at form again.) But you haven't even circled my age. You've circled all sorts of other things.

A: He specifically said to not circle the age.


Q: Then why are all these questions on this intake form? Look, I've answered all sorts of personal questions: my mental health, my physical health, what previous self-development programs I've tried, even which illegal drugs I've taken. Is none of that relevant?

A: None of it. I don't even read any of that.


Q: Oh, for pity's sake! Then what's the big deal? I'm paying you $2,000 just so you can assign me a mantra by age?

A: Oh no, there's much more to it than that. We maintain the precious purity of this teaching to ensure maximum results for every student, so that everyone who learns is assured of getting exactly what was passed down through the centuries by the Holy Tradition of Masters.

Q: So I receive the identical instructions and the identical mantra, no matter who teaches me?

A: Absolutely. (Long pause) Well, actually, no. I understand that from one course to the next, Maharishi taught different age criteria for the mantras. And on some courses he taught different mantras. And on some courses he taught by age plus sex.

Q: Didn't you feel betrayed when Maharishi told you that?

A: Oh, no. Maharishi never told us that. I found that out later, on the internet.
(Author's note: See minet.org/mantras.)

Q: What sort of boondoggle is this, anyway?


A: Please, don't judge so hastily. There are other things that make TM unique and wonderful, like the special way we use the mantra.


Q: What do you mean?

A: Well, as you know, the mantra is a sound that has no meaning and the effects of which are known to be beneficial. The sound keeps the mind alert, yet the meaninglessness of the mantra keeps the mind undirected. That's crucial. So, when we use the mantra in a particular way, the mind, undirected by meaning, naturally dives inward -- (Pause.)

Q: Now what?

A: I just realized that sometimes the mantra actually does have a meaning. And yet that has never prevented anyone's mind from diving inward.

Q: "Sometimes" it has a meaning? But in the preparatory lecture, you told us that the mantra has no meaning.

A: Well, before Maharishi came to the west, he taught TM in India. And the mantras he gave out were already familiar to some Indians. They knew the meaning of them, but TM worked
for them all the same.

Q: What did the mantras mean to the Indians?

A: Maharishi would choose the right mantra for the initiate by asking him, "Who is your favorite god?" The Hindus have lots of gods, you know. Depending on what the student answered, Maharishi would assign a mantra --

Q: Pardon my sarcasm, but what happened to the unchanging Holy Tradition of choosing the mantra by age, or by sex, using a different criterion each year?

A: Well, he realized that asking "Who is your favorite god?" wasn't going to mean much to westerners....

Q: So he personally invented the age and sex system?

A: I don't know. He assured us that this teaching was all passed down in its unchanging purity for generations. But anyway, the mantras he gave out in India did have a meaning to some Indians.

Q: Alright, what did the mantras mean?

A: Some of them were the names of Hindu gods, and some of them were the "seed form" of the names of the Hindu gods. I don't understand the fine points of Hinduism, but certainly some of the Indians recognized these mantras as the names or seed names of gods. Yet the Indians had no trouble doing TM. Hmm, I'm baffled. Maharishi taught us that TM can't work if the mantra has a meaning. I can't figure this out.

Q: So in the west he decided not to hand out the names of Hindu gods?


A: Oh, no, that's not so. All of the mantras Maharishi taught on my course are the seed form names of Hindu gods.

Q: What? Didn't you find that a little contradictory to Maharishi's contention that TM is not a religious practice?

A: Oh no, not at all. You see, Maharishi never told us that the mantras were the names of Hindu gods. He told us that the mantras were meaningless sounds. I learned about the Hindu gods later, on the internet.

Q: Alright, let me get this straight. You are about to teach me a technique whereby I am going to be thinking the name of a Hindu god for 40 minutes every day without my informed consent?

A: Well, yes.

Q: And yet you say in the introductory lecture that TM is not a religious practice?

A: (Laughing) Oh no, of course it isn't. Maharishi says that TM is not a religious practice. And Maharishi wouldn't lie. (Pause.) My, you're so quiet. You must have run out of questions. Well then, shall we begin?

- end -

Tuesday, November 11, 2008

Revisiting TM Initiation, Part 1

(Note: This is a four-part series. Revisiting TM Initiation, Part 2: The Puja ("Traditional Ceremony of Gratitude") was posted on November 20, 2008. Revisiting TM Initiation, Part 3: The Mantra was posted on December 5, 2008. Revisiting TM Initiation, Part 4: Bowing Down was published on January 1, 2009.)

Since leaving the TM movement 27 years ago, I have been impressed with how tenaciously my mind has held onto illogical TM beliefs, even though I have researched mind control, studied the dishonesty in the TM movement, been exit counseled, learned about suggestibility, etc.

I used to think that my indoctrination occurred on my five-month Teacher Training Course, where I meditated up to 12 times a day, leading to a state of heightened suggestibility. Later, I decided that the indoctrination came earlier, at a one-month course I had taken the previous year, where I meditated up to 6 times a day.

Now I realize that TM mind control started even earlier. I see now that some of the groundwork was already set in place by the day of "initiation" (personal instruction). I don't mean the specific beliefs were in place, like "Don't eat meat - it's bad for your spiritual evolution," but a basic mindset necessary for further indoctrination into the TM world view was already in place. These never-explicitly articulated, yet understood ground rules included: Don't ask awkward questions. Obey. Don't rock the boat. Overlook inconsistencies. Collude. Don't embarrass the teacher. Believe everything Maharishi says.

I did see people showing independent thought and asking difficult questions at the Introductory Lecture and the Preparatory Lecture. But by the time of initiation, I was already a lot more sheep-like. And the other people who learned TM the same day as me seemed to be, too. I mean, I don't recall hearing any pointed questions in the three days of follow-up.

So let's go back in time to the "Initiation." Fortunately for me and for you, the reader, I can tell you almost exactly what happened in your and my initiation room, even though it happened to me 37 years ago, because the initiators had to learn the initiation verbatim. My thanks to the website minet.org/steps.html. for writing up the initiation word-for-word.

In the waiting room, the assistant asks the initiate (student) to remove his/her shoes, and then, to carry the basket containing the fruit, flowers, handkerchief and initiation form, and to follow the assistant to the initiation room. The assistant knocks, the initiator welcomes the initiate in, the assistant departs, and the initiator closes the door.

The initiator offers the initiate one of two chairs and both sit down in front of an altar, set with a painting of Guru Dev on a raised dais, a brass tray, brass water holders with water, incense holder with incense, candlestick with candle, etc. The initiator takes the basket from the initiate and looks at the initiation form again.

Here is what the initiator has been memorized to now say, verbatim: "In this personal instruction, you will receive a mantra, or sound, and then the procedure how to use it properly. Once you know the mantra, or sound, by tradition, we keep it to ourself. Also, the actual procedure of meditation that you receive is to be kept private. For maximum results, all that we learn in private, we keep private. Do you agree? (Initiate agrees.)

Now, please come, stand here, (both stand) you would like to have a flower? (hands initiate a flower) and witness the ceremony which I perform in gratitude to the tradition of Masters who have given us this wisdom of integration of life. This is a picture of Guru Dev, His Divinity Swami Brahmananda Saraswati, Maharishi's Master, from whom we have this meditation. Now I'll begin -- and you just witness." (Initiator performs ceremony and then instructs initiate in how to do Transcendental Meditation.)

It is my opinion that in these twelve minutes, from taking off their shoes in the waiting room to hearing their mantra for the first time, the initiate has systematically relinquished more and more independent thinking and has fallen into the TM mindset. Let me explain why I believe that.

Let's return to the moment when the initiate and the initiator sit down in front of the altar. Let's slow down the initiation to a snail's pace, so that the initiate can maintain his/her ability to think independently and capacity to process inconsistencies. Let's see what questions the initiate might have asked if he/she were not already falling under the pressure to not ask awkward questions, to obey, to not rock the boat, to overlook inconsistencies, to collude, to not embarrass the initiator, and to believe everything Maharishi says.

My Fantasy Initiation:

Question from initiate: Is it okay if I ask you a few questions while I'm learning?

Answer from initiator: Sure.

(Stop the film! I would like to point out that, on Teacher Training, we were NOT taught to answer questions honestly. What we were taught to do was to give the answer that Maharishi wanted us to give. Thus, whenever I as a TM teacher was asked a question, I had four possible options:

1) If Maharishi had so instructed, answer truthfully.
2) If Maharishi had so instructed, answer with a prepared lie.
3) If Maharishi said to keep it a secret, find a way to hedge.
4) If Maharishi never told us what to say regarding a certain question, try to figure out what I think Maharishi would have wanted me to say - using the three choices above as guidelines - and say that.)

Start rolling the film again. Let's see what an initiation might look like if the initiate continues to use their critical thinking and does not fall under the TM unspoken ground rules. It is astonishing how many opportunities for slippage into unclear thinking exist in just 126 words.

Question from initiate: Is it okay if I ask you a few questions while I'm learning?

Answer from initiator: Sure.

Q: Why was I told to take off my shoes?

A: Um....It's part of the traditional ceremony of gratitude.

Q: Why do you take off your own shoes?

A: Same reason.

Q: But why did the assistant take off her shoes? She's not in the ceremony.

A: Um...tradition.

Q: You said I wouldn't participate in the ceremony, only watch it. Now you're asking me to take off my shoes. That makes me part of the ceremony.

A: Well, it's to show respect.

Q: I respect a lot of things, but I don't take off my shoes for them.

A: Well, it's the traditional way.

Q: Why was I instructed to bring fruit, flowers and a white handkerchief?

A: For the traditional ceremony of gratitude.

Q: But why those particular items?

A: Um...tradition.

Q: Why the fruit?

A: Well, it's symbolic.

Q: Fruit and flowers I can understand. But why a handkerchief?

A: Um...well originally it was a white cloth.

Q: But why?

A: Um....It's traditional. I'm sure you'll like the ceremony.

Q: But why are you doing a traditional Indian ceremony? We're Americans.

A: Um....Maharishi's request. For the teacher to remember to preserve the teaching in its purity.

Q: Then why not do it alone? Why do I have to be present?

A: Um....

Q: Is it in English?

A: No, it's in Sanskrit.

Q: Do you understand Sanskrit?

A: Just a little. I understand the translation of the ceremony.

Q: Will you translate it into English for me?

A: No.

Q: Why not?

A: Um....

Q: How do you know I'd be comfortable with its sentiments if you won't translate it?

A: Um...It's just a ceremony of gratitude.

Q: Then why won't you translate it for me?

A: Um....

Q: Will you explain the ceremony to me?

A: No.

Q: Why not?

A: Um....

Q: Well, that's all the questions I have for now. I'm ready to proceed.

Initiator: "In this personal instruction, you will receive a mantra or sound --"

Q: How do you choose the mantra?

A: Um...Well, by the individual's characteristics. We were carefully trained.

Q: What characteristics do you look at?

A: Um....

Q: Are you allowed to tell me how you choose the mantras?

A: No.

Q: Why not?

A: Um....to keep the purity of the teaching. So only people properly trained will teach.

Q: How many mantras do you choose from?

A: Um...a handful.

Q: How many?

A: Um....

Q: Are you not supposed to say?

A: That's right.

Q: Why not?

A: Um....

Q: I'm through with questions for now. Please go ahead.

Initiator: "In this personal instruction, you will receive a mantra, or sound, and then the procedure how to use it properly.
Once you know the mantra, or sound, by tradition we keep it to ourself --"

Q: Why?

A: To go inward.

Q: But you said it's the natural tendency of the mind to go to the Transcendent. So my saying it out loud or not wouldn't interfere with that.

A: Um....

Q: Why do you say "we." I'm the one who's learning it, not "we."

A: It's a little more polite to say "we."

Q: Why do you say "ourself?" That's not even a word.

A: Um....

Q: I'm through with my questions for now. Please go on.

Initiator: "Also, the actual procedure of meditation that you receive is to be kept private--"

Q: Why?

A: So that it's only taught correctly, by someone thoroughly trained.

Q: Please go on.

Initiator: "For maximum results, all that we learn in private, we keep private--"

Q: Why does it bring maximum results if all that I learn in private I keep private?

A: I just explained. To make sure it's only taught by thoroughly trained teachers.

A: No, you explained that to keep the purity of the teaching, I shouldn't teach it if I'm not trained. But you didn't explain why for maximum results, all that I learn in private I should keep private. Why will keeping it private lead to maximum results?

A: Um....

Q: When you say "all that I learn in private" do you mean just the mantra and how to meditate, or do you mean the ceremony, the altar, etc.?

A: Um....

Q: I'm done with questions for now. Please go ahead.

Initiator: "Do you agree?"

Q: Do you mean, do I agree to keep this private?

A: Right.

Q: If I don't agree to keep this private, then what happens?

A: Then I can't teach you.

Q: Well, I want to learn. This seems like a great technique. OK, I agree.

Initiator: "Now, please come, stand here--"

Q: Why should I stand?

A: To witness the ceremony.

Q: I can see it fine from my chair. Can't I stay seated?

A: No.

Q: Why not?

A: Um....

Q: You said I wouldn't participate in the ceremony, just observe it.

A: Um....

Q: Well, go on.

Initiator: "You would like to have a flower?--"

Q: Why would I want a flower?

A: Maybe you'd like to hold one.

Q: What for?

A: To feel part of the ceremony.

Q: But you said I'd just watch it, not participate.

A: Okay, don't take the flower.

Q: Go on.

Initiator: "And witness the ceremony that I perform in gratitude to the tradition of Masters who have given us this wisdom of integration of life --"

Q: "Tradition of Masters"? What does that mean?

A: One person taught the next, down through history. That's why we have Transcendental Meditation today.

Q: Then why is there only one person in the painting?

A: Um....I don't know. I guess that's traditional. That's Maharishi's direct teacher.

Q: What do you mean by "integration of life"?

A: One hundred percent inner life, 100% outer life.

Q: What do you mean by 100% inner life and 100% outer life?

A: Complete unfoldment of inner potential, complete successful activity in the world.

Q: Do you have 100% inner life and 100% outer life?

A: No.

Q: Do you know anyone who does?

A: No.

Q: Then how do you know that TM produces this?

A: Um...Well, Maharishi says so.

Q: Does Maharishi have 100% inner and 100% outer life?

A: Yes.

Q: How do you know?

A: Um....well, I know. He says so....Well, he never exactly says so. But you can tell....

Q: How can you tell?

A: Um....

Q: Did he get this 100% of inner and outer life by doing TM?

A: No, he got it by being in the presence of his teacher.

Q: Please go on.

Initiator: "This is a picture of Guru Dev, His Divinity Swami Brahmananda Saraswati, Maharishi's Master, from whom we have this meditation --"

Q: Why do you call him "His Divinity?"

A: Um....

Q: Is he God?

A: No.

Q: Do you worship him as a God?

A: No.

Q: Does Maharishi think he is a God?

A: Um...I don't think so.

Q: Please go on.

Initiator: "Swami Brahmananda Saraswati, Maharishi's Master, from whom we have this meditation--"

Q: But you just said you have the TM from a tradition of Masters. Now you're saying you have the TM from Guru Dev.

A: Um....

Q: Did these Masters only teach it to one other person, so that the technique was passed down from one person in each generation to one person in the next generation?

A: Um....I don't know.

Q: Or just like Maharishi trained teachers to teach it to many people, didn't these ancient sages teach it to many people?

A: Um...I don't know.

Q: How do you know these ancient teachers taught TM?

A: Um...well, it's part of the tradition.

Q: India is a country that has been in a lot of trouble for centuries. Are you saying that TM has been taught for centuries and yet India is such a mess?

A: Well, there were times when the purity of the teaching was lost. Guru Dev revived it and passed it on to Maharishi.

Q: So then there isn't really a "tradition of Masters." You're saying there were breaks in the teaching.

A: Um...yes.

Q: Never mind, go on with the lesson.

Initiator: "Now, I'll begin and you just witness."

Initiator begins to do ceremony, singing in Sanskrit and waving the fruit, flowers, water, candle, etc. around.

Q: Why are you holding that flower in that odd position?

A: Um....

Q: Why are you dipping the flower in the water?

A: Um...it's the traditional way to give gratitude.

Q: Why are you shaking the flower over your head?

A: It's traditional in India. It's different from the way we do things in America.

Q: Who devised this ceremony?

A: Um....

Q: How long ago was it invented?

A: I don't know.

Q: Why are you putting objects on the tray?

A: Um...Traditional way to give thanks.

Q: Are they gifts to Guru Dev?

A: Um, metaphorically, I guess.

Q: It's only a painting. The painting doesn't have any use for flowers and fruit.

A: Well, that's true.

Q: Why is the painting on a dais, higher than everything else?

A: I guess to honor him.

Q: What's in that bowl?

A: Sandalwood paste.

Q: What's sandalwood paste?

A: I'm not sure. I think it's ground up wood from the sandalwood tree.

Q: What's it for?

A: I think in India, people put it on their foreheads.

Q: Why?

A: I don't know.

Q: What's that stuff there?

A: That's camphor.

Q: What's camphor?

A: I don't know.

Q: What's it good for?

A: I don't know.

Q: What's that stuff?

A: Those are rice grains.

Q: Why are you placing them in front of the picture?

A: Traditional ceremony of gratitude.

Q: I can understand what a flesh-and-blood teacher could do with fruit or flowers. But what's he going to do with a few grains of rice?

A: I don't know.

Q: Why are you waving the candle and incense in circles in front of him?

A: Um....

Q: Now you're holding the flowers in your hands in a prayer position. Are you praying to Guru Dev?

A: No.

Q: Then what are you doing?

A: Um....

Q: Why are you kneeling?

A: It's the traditional ceremony of gratitude.

Q: Are you worshiping Guru Dev?

A: No.

Q: It looks like you're worshiping his picture.

A: No, I'm not.

Q: The Ten Commandments said "Thou shalt have no other Gods before me. Thou shalt not make graven images of God." I think this ceremony conflicts with my religion.

A: No, it doesn't.

Q: You said in the introductory lecture that TM doesn't conflict with my religion.

A: It doesn't.

Q: You don't even know what my religion is; so how can you know if it conflicts with my religion or not?

A: Um...TM is just a simple, natural non-religious technique.

Q: You said TM isn't a religion, but you're certainly kneeling in front of that painting like it's a religion.

A: Um....

Q: You gestured for me to kneel.

A: Um....

Q: I can't kneel before a graven image.

A: Okay, then stay standing.

Q: You told me that I would not participate in the ceremony, that I'd just witness it. But you just gestured for me to kneel.

A: Um....

----

End of article.

Sunday, June 22, 2008

the second sutra of the yoga sutras

yogaś citta vṛtti nirodhaḥ

The difficult word, of course, is vṛtti. Yoga is the cessation of the vṛtti of the citta, mind.

The ways in which this has been explained have mounted up like dunes in a great desert. Do any of the explanations work (help us produce useful results)? Patañjali himself offers explanation in the following sutras, but just why his explanations seem to go unnoticed or unexplored remains a mystery to me. Many people seem to think he is saying that yoga is stopping the mind! Yet, it is perfectly clear that he is saying that yoga is stopping the vṛtti OF the mind.

One way to understand vṛtti is through a simple example: suppose you are looking through a kaleidescope. You can stop the light/citta/mind easily enough. But then what do you have? Nothing. It’s very difficult to make do with nothing.

Or, you can take the kaleidescope away and you are left with light/citta/mind. This is much more useful, especially in the dark. Yoga is taking away, removing, just dropping like something useless the distractions to the light.

All well and good. You don’t stop thought, you stop the distractions that obscure the thought. What is thought? For me, Mahesh has been woefully inadequate in clarifying this. We all, of course, say we experience thought. No mystery there. However, what are we experiencing and what are we calling “thought”?

If we remove the kaleidescope/vṛtti then what remains? We can make vague references to consciousness, but what is that? What is it that tells us about what we see when we look through the kaleidescope? Awareness, I think, is something relatively uncomplicated here. How do I know I am aware? Obviously, I only need to ask myself what I am aware OF.

When I take away the thing I am aware OF, then there is just awareness. When I let the vṛtti subside, then what is left? Awareness.

Yoga is letting the kaleidescope of the mind simply fall away, yoga is abandoning the obscurations to awareness. “Letting” is an important word here. We are not “trying” to do anything, to make something happen or cease happening. That is built-in, automatic and something even Mahesh had to recognize in his checking procedure.

We notice quiet and silence. It is just there. It always has been.

We do not have to add any more steps by adding some new distraction, some “better” kaleidescope. Some name of a god, as if that somehow greased the wheels of some mechanism or some meaningless word, which itself seems kind of meaningless when you think it through.

What we really and truly need, we have always had.

We only have to rest in the awareness of our own awareness. No big deal, yet a very big deal, indeed. Almost all of life’s activity is based upon what we are aware OF as opposed to awareness itself. Yes, we have unknowingly let awareness itself become obscured, like dust gathering on a surface as opposed to awareness itself unobscured being the primary mover in the processes of living our lives.

Cultivating yoga, then is a really good thing. We were born with awareness. We don’t need Mahesh’s more and more obscuring it. We only need to be aware of it, just as it is.

There is no other purpose in writing this than to demonstrate how simple Patañjali’s teaching is and how unnecessary the sand dunes of Maheshism are. Paul has beautifully demonstrated his understanding of Patañjali and Hugo has confirmed that he does not find it unrewarding.

The real secret is that there is no secret. You have always known the secret, you just didn't know you knew! Now, you do.

Thursday, May 03, 2007

Transcendental Paranoia

by Gina Catena, M.S.

Coercive Persuasion, “thought reform,” or “brainwashing” includes taboos against speaking truth. While under the influence, we felt secure and safe in our paradigm. We knew privileged secrets, advanced techniques, mantras and higher level “knowledge” as provided on special courses. We believed, and told outsiders, the scripted benefits of TM and memorized Hinduesque teachings.

Amongst ourselves we chuckled about the Movement’s financial shenanigans, Nazi-like environmental and social control on courses. Still we feared speaking forth to detail others’ psychosis, suicides, wild antics, hidden sexual and drug abuse –in the interest of protecting our teachings and the Movement’s reputation.

We believed in our higher purpose - to uphold the Movement’s integrity and not allow negative press to befall upon our beloved Maharishi, while MMY’s Shrivastara family lived in comfort from our families’ contributions.

Secrets began with instruction of our mantra, never to be repeated aloud, “for our own benefit.” Little by little, we acclimated to organized scrutiny for deemed worthiness, and increasing levels of security “for our own benefit,” as we advanced.

Transcendental Paranoia was instilled from the beginning. We navigated through detailed interviews and applications for advanced courses, letters of recommendation from Initiators or Governors of the Age of Enlightenment (we were denied copies of our files or applications). We proved our allegiance to the “purity of the teachings.” We carried validated photo identification badges to enter meetings, group meditations, and even for some functions at satellite TM centers around the world. We accepted when the “Capital of the Age of Enlightenment” staff told us that our identity cards were the Capital’s property, not ours, to be relinquished if we left.

If we explored other venues, we were afraid of being identified as unfaithful to Maharishi. Many lied on TM program applications, denying exploration of other spiritual teachers, meditation practices or psychotherapy to assure their continued group acceptance (demonstrating a lack of true help!).

We kept secrets to maintain our “spiritual evolution” and allegiance to the Movement, our beloved and dysfunctional “TM-family.” Fear of the truth was deeply ingrained.

We ignored negative press from outside of the Movement, and blamed our communities’ tragedies upon “unstressing,” “purification,” or individual “bad karma.” We attributed all problems to individual shortcomings, all good was attributed gratefully to TM and Maharishi. “Jai Guru Dev” (Exaltations to Guru Dev). More Secrets.

After leaving the Movement, many do not disclose TM-histories with outsiders, lest we betray loved ones, or become stigmatized from the outside world. Likewise, I remained silent for nearly 20 years, while living a double life.

An innate anxiety often arises when disclosing details of our TM Movement/cult with outsiders. Common themes are: “My TM-based loved ones will reject me. They were well intentioned. They are not bad people. What will I have left if they reject me?”

Revealing our TM background knowledge can provoke anxiety precisely because, in speaking forth, we run counter to deeply ingrained patterns. The famed TM “bubble diagram” of transcending to the source of thought, applies to the depth of our brainwashing when in a trance state. The blend of group belonging, fear of ignorant outsiders, and reverence for our “sacred tradition’ were planted deep in our primal brain. Many fear legal retribution, verbal assaults, and rejection from loved ones if they speak of their TM past.

Fear of group rejection is a protective biological mechanism. A primitive lifestyle requires group effort for human survival. In the wild, tribal rejection equals certain death. That is why we want to maintain our group membership.

For silent former TM-ers, your anxiety is real, psychologically and biologically understandable – but not necessary. We won’t die if we reveal our past to the world. What a liberating thought!

Former TMers may also experience anxiety speaking of their history, wondering how this will influence their integration to a new community, “How will outsiders understand? “They will think I’m insane of they know my history.” “How will this stymie me professionally?” “None can understand how I participated in such ridiculousness.” They won’t understand why I continue to love those who remain in the cult.” Or “They won’t understand why I did not leave sooner.”

From sheer embarrassment, many MIU/ MUM graduates struggle with their alma mater on their professional resume. They try “MI University” or “M International University” or other derivatives. Job interviews may focus upon justifying their education rather than upon employment qualifications, while explaining that Maharishi International University really is an accredited private university (meeting minimum standards of academic literacy). Oftentimes, the desired job is not offered because the interviewer was distracted by the story of Maharishi’s exotic university.

Shakespeare’s wisdom, “To be or not to be, that is the question” is appropriate here. To be true to one self includes choosing whether to speak forth or maintain privacy about a cult past. Speaking forth is a highly personal choice. There is not a right nor wrong.

Cult experts (some are now personal friends), often state, “True recovery requires cutting all ties to the cult.”
I disagree with them on this point, and I tell them so. For those raised in a cult, sharing our history may result in rejection from our loved ones of origin. Then where do we turn?

At the 2006 trial for Warren Jeffs, president of the polygamist cult of the Fundamentalist Church of Jesus Christ of Latter Day Saints (not TM related), a young teenage bride refused to speak when called to testify in court. She was arrested for contempt of court. This reveals lack of understanding of the great emotional and psychological risk to which the court system placed this young girl, by asking her to publicly describe her confusing family and community. If she spoke of her knowledge, she would have lost all that she knew and had nowhere to turn. Of course she kept the ugly secrets, because her identity, life and loved ones are with the controversial community.

The young woman in Jeffs' trial, above, experienced an acute crises of any cult-raised person's inner conflict. Maintaining connections to family of origin, requires continuing to live with shrouds of secrecy. Speaking truth as a whole person, removing the shrouds, risks rejection from family and community of origin accompanied by possible social or professional stigmas elsewhere. It may be a painful choice.

One friend was raised in a different highly publicized cult outside of North America. She attends graduate school in the USA, is married to an American: they are raising their family. She keeps her history private, even to the instructors in her graduate psychotherapy studies. Media publicity about her cult-family is scathing. She chooses silence to protect her children from social repercussions if her history were public knowledge.

She states, “Even experienced therapists and most psychology professors don’t understand about children raised in cults. Many therapists assume we are psychotic, have split personalities or other severe disorders. There were some terrible situations and tragedies. But many of us survived and are functional after several years of painful personal soul searching. We became well after years of wrenching inner work. Therapists will label us too quickly.”

Through her silence, my friend protects her children from social stigma, and from rejection by cult-grandparents. I had chosen the same until my children were grown.

In coming forth, I sadly accept that loved ones from my TM past will reject me as being “of the dark side.” One dear old TM-friend recently glared at me saying I was “flirting with the enemy.” After my well-circulated letter to the San Rafael School Board, a revered TM leader, with whom I'd had a decades long relationship, told me, "May God have mercy on your soul. Do not contact me ever again." I was prepared for rejection from those of my history. Others might not be willing to risk such loss.

Speaking forth is a highly individual decision. Some choose anonymity; some prefer silence about their TM histories. Coming forth brings rewards at a price.

If you read this and are anxious about speaking, please do not berate yourself. There is deeply ingrained programming against coming forth. It takes awhile to untangle. It is important to have others who will emotionally support your honesty and courage, rather than ostracize you for your honesty.

If you choose to come forth, your voice will become stronger with practice. However, It is equally valid to silently hold your history, memories, and loved ones near and dear to your heart.

Vaya con Dios

Monday, April 16, 2007

Vlodrop Calling, er.. listening

We have a silent reader following this blog from Maharishi University of Management in Vlodrop.

Maharishi always told us to ignore negative publicity about him and the Movement, saying "never entertain negativity" and "all news is good news."

Long ago, as a TM-good girl I ignored media 'negativity,' law suits and other such, focusing upon my beloved community and our goodness. We/I followed the bliss. Then loved ones started dropping like flies.

Seems someone on-high is following our conversations. Our deemed-negativity is not ignored!

Our combined histories and information are valuable.
Seems His Holiness' minions agree.

Just an FYI.

g (smiles)

Sunday, March 04, 2007

TM Checking and Hypnosis, Part I


The longer I spend with the Checking Notes, the more I'm convinced it's all in there.
--Anonymous TM Teacher

Year after year, the interest in the Movement is growing due to the success of Checking.
--Maharishi Mahesh Yogi, TTC III Videotape


INTRODUCTION
In this series of articles, I compare Transcendental Meditation's Checking procedure to trance induction or hypnotism. I also develop the ramifications for TM practitioners of undergoing frequent trance induction -- and being subject to the subsequent suggestions made by the Checker.

"Checking" is a procedure conducted by a TM Teacher or Associate TM Teacher on a TM meditator. When an individual is first "initiated" into TM, the Teacher suggests that the new TM meditator undergo Checking once a week for the first month of meditation and once a month thereafter. The Teacher and the Checking Notes themselves state that the purpose of checking is to ensure that meditators begin meditation in the correct, "effortless" way. "The purpose of checking is to give the experience of right meditation.... Whatever is the complaint against meditation, whatever is the difficulty take the man through the necessary steps for checking, and he will feel better."1

Any meditator who does not practice meditation regularly or experiences various problems such as headaches or gross physical movements, to name only two, is told that regular Checking will make the meditation enjoyable again.

The Checking Notes, consisting of 30 points and pages of General Points, are memorized by prospective TM initiators during Phase I of the TM Teacher Training Course. Course participants (CPs) are tested by course leaders for absolute, verbatim knowledge of this procedure, its wording, and the precise time intervals as quoted in the Notes. CPs must pass such a test three times without mistakes or even hesitations. Completing Phase I, graduates are termed Associate TM Teachers. To become full-fledged TM Teachers, they must again pass the Checking test three times on Phase III.

Despite their importance, evidenced by the rigorous testing procedure, according to the restrictions imposed by TTC course leaders, they may only be "inscribed in consciousness" -- that is, memorized from dictation -- in order to preserve the "purity of the teaching." The dictated text is represented by course leaders as being a direct quote from Maharishi Mahesh Yogi -- including idiosyncratic grammar and phrasing -- and is said to be the only process by which his Transcendental Meditation may be corrected successfully.

The group and individual checking procedures, as well as the steps of initiation, are unique to TM, to my knowledge. Although many if not most meditative traditions practice group meditation, no other that I am aware of employs an "opening and closing the eyes" trance induction to begin. (One correspondent suggested that there were similar procedures used in Swami Sivananda's practice, but I have been unable to confirm this. No such procedure is mentioned in his treatise, Japa Yoga.)

Some naive TMers believe that these procedures are somehow derived from Vedic literature. This is not the case. In fact, the Maharishi did not introduce the Checking procedure until he had been teaching meditation for over 13 years, according to my sources. TM Teacher Janet Luise stated in communication with me on the Yahoo Group, Fairfield Life:

"In August 1968 during the First Squaw Valley course, Maharishi gave the first rough checking notes to everyone there (about 300 people I think)[.] It was ["]Close the eyes, open the eyes["] etc but no pages of
memorized what to do if.....

I know he gave all the European teachers checking in Livinio Italy. I THINK that was right before the 2nd Squaw Valley in 1969 but maybe not....

I was on the 1st Mallorca course[,] Dec 1969- Jan 1970[.] [W]e DID have lots of checking pages to learn[,] so I imagine the Estes Park course directly before also go them.

Prior to this, the Maharishi trained what he called "Meditation Guides," who were supposed to ensure right practice for TM meditators through advice similar to the General Points. From 1956, when the Maharishi began what would become the Transcendental Meditation movement, until 1968 the Checking Notes simply did not exist.

According to one anonymous critic, the Checking Notes were not the sole product of the Maharishi, but were created in conjunction with TM initiators, although the Maharishi approved their final form. Some of the General Points were proposed by TTC CPs while video cameras were rolling. Viewing these tapes on TTC III gave me an insight into how the Maharishi emended and added to the General Points. Simply, a future initiator would propose a common sense procedure, such as how to lift one's head without strain if it tilted forward, as in General Point "P." The Maharishi would consider the addition, and then either give or withhold his approval. Thus it appears that much of the Checking procedure was not created by the Maharishi himself.

In fact, as I develop in future installments of this series, I believe the heart of the Checking procedure -- as well as the group meditation procedure -- may have been suggested by individuals not only familiar with flowcharting, certainly not a skill the Maharishi would have known from his background, but also familiar with traditional and Ericksonian hypnosis.

NOTES

1. "The Checking Notes," Revised by Maharishi December 74, introduction.



OUTLINE OF COMING INSTALLMENTS

Why the TM Checking Notes Are Important

Overview of Checking Procedure

A Word about Secrecy

What is Trance Induction?

Symptoms of Trance Induction

Who Can Be Hypnotized

Comparing Checking to Formal Trance Induction

Comparing Checking to Naturalistic Trance Induction

Defining Embedded Commands or Post-Hypnotic Suggestions

Symptoms of Post-Hypnotic Suggestions

Suggestions Presented during the TM Checking Procedure

Implications of TM Checking as Trance Induction

Questions for Further Research -- and A Few Caveats

Tuesday, February 13, 2007

Program Pedophilia

Gina Catena, M.S.

What happened to some TM-children.

Being raised in the Movement, or any cult, differs from a convert's experience. Upon leaving the group, most therapists advise former cult members to rebuild life based upon their pre-cult persona. When a cult convert leaves the group, they can return to their former life locale, family or career. There is a pre-cult basis for life, and another paradigm from which to view the world.

Someone raised in a cult lacks a pre-cult persona. We normalized the group-think in all facets, because it's all we knew. If a cult-raised child leaves the group without family, the person lacks any foundation for adult life in the outside world.

There are many good people in the TMO. I have no criticism of the individuals. I criticize the leader's methods, and ensuing destructive group dynamics.

My entire life was based upon TM, as I was raised in the TMO from a young age.

Jim Jones Jr, formerly of Jonestown, has become a close friend. Decades after our respective cult upbringings, he and I share a similar worldview. We both agree that we were raised as-if in Disneyland. And we loved it! Then the Haunted House took over. We've both moved on, and are doing what we can to reach others through our twisted histories. Making lemonade where life gave us lemons (or Kool-Aid in JJ's case).

For a preview of a compassionate movie about a tragic history, click on the movie title, "Jonestown, the Life and Death of People's Temple."

My daughter was eleven when we left Fairfield. She was teary watching this movie, remembering her sweet idealistic childhood community, how she missed it when we moved away, and knowing loved ones' ensuing painful stories.

Maharishi twisted his Hindu tradition to his own ends, just as the Reverand Jim Jones (Sr.) twisted evangelical Christianity and social activism to his ends. Teachings do not define a "cult"; destructive behaviors define a cult.

While my mother was in Switzerland at Maharishi's feet with Susan, Sudarsha and Joseppi, I lived at MIU Santa Barbara and Fairfield as a teenager. No one had custody of me. Maharishi told my mother I was better off at MIU unsupervised. My mother's children would benefit from her prolonged "Rounding" to purify the family.

Many TM parents leave their children for months on end, while parents attend TTC or other advanced programs. Children are often left with a hodge podge of caretakers. Child-abandonment for enlightenment is deemed to magically benefit the entire family. These are typical cult dynamics - the higher mission, as defined by the charismatic leader (MMY) supersedes all else.

Does statutory rape, as often occurs with TM young girls while parents are in Program, count as a family "benefit" or "side effect" to familial devotion with TM?

Of course, such occurences are blamed upon the girl's negative karma, and the ignorance or stress (release?) of the perpetrators.

A decade later, my six-year-old daughter did not want to go to "Laurie's house" (not her real name), she initially wouldn't say why. Finally she relented as to her reasons, "The man who lives there likes to pull down our pants and look at our bottoms."

I spoke with mothers of other little girls with whom he played. The other mothers denied there was a concern, saying he played an innocent game with little girls, pulling down their panties and tickling their six year old bottoms. This "Governor" stayed home from group program, providing childcare free of charge for other TM parents while they meditated for hours daily. Other mothers accused me of over reacting.

The police said without others to come forth and lacking physical evidence of damage to my child, there was nothing to be done. My children never went to that house again.

Such occurences generally are not reported, lest the victim(s) would be denied admission to the TM Sidhi program or to Maharishi School of the Age of Enlightenment (MSAE).

One lovely young girl in elementary school was refused admittance to Maharishi School of the Age of Enlightenment (MSAE), after thorough interogation before an all male board of well-suited MSAE faculty. They interogated her in detail about a prior childhood sexual molestation. Her mother's presence was forbidden for this unique "admissions interview," as the interview board wanted an objective evaluation of the child. The panel asked detailed questions and listened attentively to her history. Of course, none of the interview panel were child therapists, as Maharishi abhors therapy. After this grueling voyeristic experience, the child was denied admitance to MSAE as "her impurity would taint the rest of the student body." She said that experience of blame-the-victim was more traumatic than was the original sexual molestation.

When I was grown, the few adults close to the children were generally aware of incest, sexual abuse, and drug abuse. Children did not complain or press charges because they did not want to come forth against all that they loved. They didn't discuss this until their late teens or beyond. By then they were too old for "Child Protective Services" or police involvement. Many later said, "Gina, why do you think I used to hide at your house when I was young? We were safe in your house." I will not name them, at their request.

One story on trancenet, by an anonymous contributer, details personal abuses of a TM-child. I do not know this young woman. Her story is familiar. From my life and the next genearation of TM-kids-now-adults coming through my home on a regular basis, I safely vouch for the veracity of her experience. She is courageous to come forth on trancenet. The settings and social dynamics she described are familiar.

"Annie's Story" can be read here.

This IS the TMO at work where many families are concerned. There are many instances of sexual, physical, drug abuse and neglected children as parents pursued enlightenment. The numbers are too high for coincidence. The parents are, by and large, well intentioned under-the-influence, True Believers.

As "Annie" vividly described on trancenet, as children, we didn't know what was wrong. The perpetrators were family loved ones. We trusted and thought it was normal. Parents validated that we were in good care. We learned to trust the untrustworthy.

The next generation of grown children (my generation is only a few) and I do not take legal action because we wanted to move on. I only recently, accidently, learned that professionals are interested in my life story. Go figger! After years of silence.

My parents, as early TMers, did the best they knew. They were/are caring True Believers (TBs). Like the rest of the TM-family, they converse in circuitous conversation with all good returning to MMY's teachings.

Not everyone had tragic experiences. However, neglected children's stories should not be denied.

Devotees tell me, "Things are changing for the families now. Administration tells parents to stay home from Program if their child has more than two problem incidents."

Why must parents be instructed to be present for their children?
Why wait until after trouble occurs?
Why is child-trouble so commonplace, that TM administration creates a policy around the issue?
What created the follower-mentality?

Sometimes it is hard to distinguish the effect of TM-the-technique from TM-the-organization. For practical purposes, they are one and the same, just different places along the cult-addiction spectrum.

If you are among the silent next-generation, know that you are not alone. Your parents meant well, as did the majority of your community!

There are night clubs in each major US City where TM-kids-now-adults meet. The 20-something kids know which clubs to find one another for support (sorry, I don't know the clubs). The connection between the cult-kids is strong. Memories of the cult/community' trusting naivete, the connection and idealism, continue to bond. Molested kids remain silent to preserve their "family connection.' They understand that their abuse resulted from dysfunctional group dynamics (brainwashing), not from their parents' willful neglect. The silence comes at what cost? Even my 25 y.o. son (was 5 y.o. when left FF), has limited memories of our FF daze, says when meeting another TM-raised young adult that he feels an instant connection which he describes as, "I feel your pain."

Our close community was wonderful in many ways! We will never find a community so entwined. I will always miss it. We relinquished something sweet by leaving. We also relinquished controlling judgements and shrouds of secrecy. For those who were hurt, your memories are real. The betrayal is real. You CAN move forward!

Strength, compassion and personal self-direction are positive after affects for which we can be grateful.