meditatons of maharishi mahesh yogi - maharishi mahesh yogi
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he key to understanding the secrets
f the worlds most famous prophet
Meditations
f
Maharishi
Mahesh Yogi
he Vedas:
ource of the Subtle Science
eep
Meditation
he
ivine Plan
y His Holiness
Maharishi
Mahesh Yogi
Meditations
f
Maharishi
Mahesh Yogi
MEDITATIONS
F MAHARISHI MAHESH YOGI
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Bantam Book / published May 1968
over photograph courtesy Mr. Philippe Halsman
l rights reserved.
opyright 1968 by Bantam Books, Inc.
his book may be not reproduced in whole or in part, by
imeograph or any other means, without permission.
or information address Bantam Books, Inc.
ublished simultaneously in the United States and Canada
antam Books are published by Bantam Books, Inc., a subsidiary
f Grosset & Dunlap, Inc. Its trade-mark, consisting of the words
Bantam Books and the portrayal of a bantam, is registered in theUnited States Patent Office and
other countries. Marca Registrada.
antam Books, Inc., 271 Madison Avenue, New York, N.Y. 10016.
RINTED IN THE UNITED STATES OF AMERICA
REFACE
n a warm and dusty afternoon, high in
e Sequoia National Forest, Maharishi sat at
e foot of one of natures largest trees, sur-
unded by a handful of people. These were the
evotees who had gathered to hear the plans un-
ldof how Maharishi was to bring his mes-
ge of Transcendental Meditation to a world
oping in darkness that had long yearned for
uch a message.
he question in everyones mind that day
ashow could one lone Saint, no matter how
eatly endowed or ever so dedicated to his in-
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uperable task, accomplish such an impossible
eam?
s he spoke, he outlined how, in every ma-
r city in every country in the Free World, he
ould establish a center of meditation. How he
ould initiate the untold thousands that would
ome to practice and to enjoy the benefit of
ranscendental Meditation. He spoke quietly of
ow he would build a large Academy of Medi-
tion on the banks of the Sacred Ganges in the
othills of the Himalayas. There each year he
ould train teachers in his system of Trans-
ndental Meditation that they may go out into
l parts of the world and spread his teaching.
e told how he would travel around and around
e world for nine years, speaking and teaching
e wisdom of the Twentieth Century to all
ose who gathered to hear and to accept his
ncient wisdom, now being brought to light in
modern world.
he shadows grew long and his plans for
e regeneration of the whole world drew to a
ose. To many of those gathered there that late
ummer afternoon, this was truly an impossible
an. I, for one, that day was captivated by this
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eam and over the years I have travelled at
Maharishis side to help him carry this message
f the Kingdom of Heaven that lies within to
any far distant lands. I have seen this dream
ow to a reality and I have heard the expression
f the heartfelt joy of the multitudes who have
greatly benefited from just such a wisdom
ven by One so Great. That dream of years
go is now rapidly being fulfil ed and the shadow
om a giant tree has now covered the earth and
ill that dream grows.
harles F. Lutes
World Governor
ternational Spiritual
egeneration Movement
he Vedas
ource of the subtle science
hapter ONE Eternal Freedom
1
hapter TWO Creation
1
hapter THREE The Division of Labor
3
hapter FOUR Suffering
7
uestions and Answers
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7
HE VEDAS
hapter ONE
TERNAL FREEDOM
he wordVEDA is from the root, vid, to
now. Veda means knowledge. Knowledge of
hat? Knowledge of life. In colleges and uni-
ersities there are so many subjects which tell
s of the relative fields of life. Different branches
f learning deal with the relative fields of life.
o branch deals with life itself. Religion, phi-
sophy, science, history, all the humanities deal
ith the past and the present, with the geog-
aphy and history of time and space. All these
ubjects reveal to us certain aspects of life.
edas are also knowledge of life, the differ-
nce is that Vedas are concerned with complete-
1
ess of life, life as a whole and also in part.
here are four Vedas: Rig, Sama, Yajur, Atharva.
order to give you some fundamental knowl-
dge of Vedas we would just lay out the funda-
ental of life, fundamental of creation. Life as
e know is universal, it has two aspects [Abso-
te and relative]. We would remind you of the
ur classifications of a tree: the outer tree, the
ot, the nourishment of which the root is made
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nd the earth from which the nourishment
omes. Like that, there are four different fields of
fe: outer body and all the surroundings that are
e gross material field of life, mental sphere of
fe or the inner man, and then the individual
ure intelligence. The basis of pure individual
telligence is the Cosmic Life, the Absolute Be-
g which we gain during transcendental medi-
tion. Meditation is a process to experience the
ubtle stat of the thought and arrive at the
urce of thought. The source of thought is the
eld of infinite energy and intelligence. There is
at pure intelligence that is experienced. All
2
ese four different fields of life are fields of
nowledge. The Vedas deal with these.
ow what is the connection between the
osmic Life that is infinite ocean of Being and
e individual life? How does the creation start?
here is a set cycle of day and night. When the
ay comes we get up, when the night comes we
o to sleep. With the day we come out, with the
ght we go into sleep, the cycle of creation and
ssolution is like that. Dissolution means all the
anifested life goes into a state of unmanifested
xistence. It is like a calm and quiet ocean, no
pples, no activity, just like a silent ocean, that
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the time of dissolution. How does the indi-
dual life start from that deep silent ocean of
fe? It starts in the most automatic manner, as
e day starts. Some time of the night is gone and
en the day starts, the sun comes up, it comes
p automatically. Similarly, the time of creation
nd the time of dissolution, that is, the day of
e creation and the night of the universe come
3
n automatically. When the time of creation
omes, it is held, almost in all religions, that the
reat Lord wishes the creation to be, desires the
eation to be. Vedas also say, I am One,
aybe I become many. Eko-ham bahu-ssyaam.
almost all religions they say, In the beginning
as the Word and the Word was with God.
hat is, God wished and with the wish of God,
ith the will of God, the creation started.
ow how does, with the will of God, the
eation start? The will means an impulse, the
esire has not yet become very gross, but the
mpulse of a desire. When God desires or in
her words when it is time for creation to begin,
en in that silent unbounded ocean of life a stir
created. And how is that stir created? If you
ke water in a big flat dish and the water is all
ill and then you give a push from one side, with
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ne little jerk the whole water moves, one wave
oes over the whole water, hum-m-m-m, like
at. That means the first subtlest vibration starts
4
nd that is the start of the creation, that is the
art of the unmanifested state of life to come
to manifestation. But manifestation means sev-
al individuals, innumerable, all creation. You
ve a push to the dish and one wave goes
rough. This wave is a hum-m-m-m-m. And
hat is that hum like? If you strike a bell it pro-
uces a hum-m-m-m. From that eternal silence a
um starts and this hum is called OM. You may
ave heard of the glory of OM and the greatness
f OM, that OM is everything and that from
M the creation comes and into OM the crea-
on dissolves, that OM is the sustainer of life,
at OM is the beginning and end of all creation.
l this is OM, that hum, which is the first silent
und, first silent wave that starts from that silent
cean of unmanifested life.
you keep on moving the dish then that
ne wave breaks into many waves and you find
wave here and a wave there and a wave there.
hat basic sound of OM, that one hum of OM
5
divided into different vibrations. And what is
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at one hum? This is how we express sound, in
aves. Now if we want to express that hum in
ave lengths then it would be almost a straight
ne whose pitch would fall into infinity. That
eans it is a sound eternal, one hum never end-
g. And that basic hum forms the ground on
hich the creation is created because all creation
eans different sets of vibrations. All these vi-
rations, all these wave lengths, are based on
at one eternal wave length which is represented
a straight line. As long as the creation is to be,
at hum underlies all creation.
hysics tells us that every little minute
om, and then finer particles, all this is just
ycles of energy, waves of energy. One indi-
dual is nothing but a bundle of waves, nothing
ut a bundle of energy waves. Where do these
aves come from, these waves of energy? They
l originate from that one eternal hum and that
um in its exact status is the origin of the Vedas.
6
nowledge of that hum is the knowledge of the
edas. In order to have the knowledge of that
um we have to have the knowledge of all the
brations of all the cycles.
ow this is the basic analysis of what Veda
There are Rig, Sama, Yajur, Atharva. These
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re the names given to basic particular rhythms
oming out of this fundamental rhythm of OM.
ifferent meters of the Vedas are responsible or
nderline all the different forms and phenomena
the entire creation.
he Vedas are a very basic study of the
ndamentals of life. That is the reason why,
rough Vedic hymns, it is possible for those
xpert in chanting those hymns to produce cer-
in effects here, there or there. The universe is
ast, so many worlds and all that. We do some-
ing here according to Vedic rites, particular,
ecific chanting to produce an effect in some
her world, draw the attention of those higher
eings or gods living there. The entire knowledge
7
f the mantras or hymns of the Vedas is de-
oted to mans connection, to mans communica-
on with the higher beings in different strata of
eation.
not only gives us the knowledge of what
where, but is able to establish direct contact
nd that direct contact is just like the wireless
ontact in space. There is nothing, but through
articular wave lengths we make contact. This
nowledge is much more specific, precise and
uch more exact and very helpful for human
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fe. The knowledge of the different rhythms,
fferent hymns, that the Vedas provide, is in-
nitely useful. The knowledge of the Vedas is so
r advanced, much by far than what we are
day in our scientific endeavor because all our
ientific theories are under investigation. We
annot say specifically much about our findings
the scientific field being final. We just try to
e if it is successful, nothing is permanent.
Whereas the knowledge of the Vedas gives us
8
rect communication with different strata of life
nd we benefit from it. This is basically the
nowledge of the rhythms, of the vibrations, of
e waves of energy.
ow this great science of life in the Vedas
as been made very practical for every man. It
ould be exact to say that all the religions from
mes immemorial are just different branches of
e main trunk of the eternal religion represented
y the Vedas. All about the Absolute field of
fe and the relative field of life within inner man,
ind, ego, senses: all these different classifica-
ons of different spheres of individual life and of
osmic life, the entire field of existence, of
nowledge, of power, energy, the whole thing is
onsidered. It has been not only recorded as a
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nowledge but in its full applied form, so that it
useful for us in our day to day life and for our
ghest development, gaining life eternal here
nd now and eternal life on every level. The vast
eld that the Vedas cover is infinite. It is specific
9
et it is infinite in its scope every sphere of
nowledge is covered.
he whole field of life is covered in three
ain divisions. Each of the four Vedas is di-
ded for our understanding into three parts;
at is Karma Kanda, Upasana Kanda, Gnana
anda. Kanda means chapter. Karma Kanda is
e chapter of action. Chapter of Upasana, Upa-
ana means to sit near, sit near God, sit near
eality, sit in contact with the real substance of
fe. Upasana Kanda deals with all the ways and
eans to get to nearness to God. Nearness to
od means nearness to immortality, nearness to
mighty great existence. Gnana Kanda is the
eld of enlightenment or knowledge, perfect
nowledge, knowing through understanding and
nowing through direct perception.
HERE IS NOTHING IN THE COSMOS,
ITHER IN THE MATERIAL PLANE OR IN
HE SPIRITUAL PLANE WHICH CANNOT
E DIRECTLY COGNIZED. VEDAS PRO-
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0
IDE A DIRECT METHOD OF DIRECT
OGNITION OF MATERIAL EXISTENCE
N THIS UNLIMITED COSMOS AND ALSO
HEY PROVIDE A DIRECT TECHNIQUE
O COGNIZE THAT WHICH IS EVENLY
ERMEATING, EVENLY PERVADING THE
NTIRE PHYSICAL STRUCTURE OF THE
OSMOS, THAT ALL PERVADING RE-
LITY, ALMIGHTY GOD.
he knowledge of Reality, knowledge of
llness of life, knowledge of the One Reality
ermeating all these diversities, this knowledge is
ealt with in the third chapter, that is the last
hapter of the Veda. That is why it is called
edanta, that is anta of the Veda. Anta means
e end of the Veda. Life is giving that wisdom,
nowing which we gain immortality on every
vel.
bout immortality on the physical level, I
appened to mention some teaching in the
Gita about a cessation of aging process and
1
at I narrated on the level of your experience
uring meditation. When your words become
ner and finer, when the mind experiences finer
alms of thought during meditation, then the
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etabolism is reduced. As the metabolism is re-
uced the mind becomes finer and finer and the
etabolism becomes further reduced, the mind
anscends and gets to that state of Transcen-
ental Consciousness. Simultaneously the body,
e mind, the entire functioning of the inner ma-
hinery, all metabolic rate comes to zero. When
is happens the physical structure of the ner-
ous system comes to a state where it knows no
ction. It knows no action and without action it
mains lively, yet without activity. This is that
ate where it has no decay. Decay comes, physi-
al decay comes through activity. Cessation of
ctivity results in cessation of the decaying proc-
s. As long as we can be in that state, the
rocess of decay ceases to be. A very simple,
ery direct technique of attaining that state of
fe where neither the mental plane decays nor
2
e physical plane decays, mental and physical
anes come to the level of the spiritual plane
hich has eternal life and knows no change. And
at happens through this system of meditation
hich is being taught by the Spiritual Regen-
ation Movement.
his is the greatest blessing of the Vedas,
is system of meditation is the greatest blessing
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f the Vedas. All the success of the Karma
anda, the fulfilment of Karma, of action, lies in
taining a state where action ceases to be a
ondage, where action ceases to decay life,
here action is permeated by great eternal peace.
ynamic activity supported and supplemented
y eternal peace, two great contradictory things,
fe and death, imperishable and ever changing.
he field of activity is ever changing, changing,
hanging, activity means change. The field of
ctivity means the field of change, means the
eld of death, to be permeated, to be supported,
go hand in hand with that which never
3
hanges, imperishable, Absolute Being, Eternal
lence. This teaching is the greatest blessing of
e Vedas. They teach us how to act yet remain-
g non-acting. How to be in the field of relative
xistence yet established in that field of eternal
xistence, never changing Being. How to live a
fe of temporary phase of experience and ac-
vity yet engaged in that state of eternal Being,
liss Consciousness. Behave in the temporary,
main in the permanent, everlasting, eternal life,
is is the teaching of the Vedas.
ow to perform action. Now we will take
ese three different sections. The first is on
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arma, the section on action. The second on
ental activity is Upasana Kanda, the way of
orship to God or the manner of sitting near
od. How to do, what to do, so that we get
earness to God. Nearness to God is nearness to
mmortality, nearness to Almighty Existence.
nd then Gnana Kanda, that is, gain that knowl-
dge whereby we live eternal life in God con-
4
iousness all the time. These are the three differ-
nt spheres of life: physical sphere of life of
ction and then where we stay and act, how we
t near God and then how we come to such
oseness to God that we attain infinite union with
im, no separateness, these three spheres.
he whole Vedas are constituted in this
ay. The field of action, Karma Kanda, deals
ith what should be done and what should not
e done, all the dos and donts of Life. All the
os and donts that we find in this religion and
at religion have their source in the knowledge
f the Vedas. This chapter deals with action
ght from birth to death and from morning til
ght, what to do and how to do. Very im-
ortant, how to do.
here are all sorts of instructions, how to
se the eyes, how to use the ears. If someone
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as just heard something, do not be miserable
n that, this is how to use the ears. See some-
ing beautiful. If you have a flower then enjoy
5
e flower and do not bother about the thorns.
his is the art of seeing so that whatever you see
rings joy, brings happiness, brings life. See that
hich is useful, do not see that which is miser-
ble. This is the art of seeing. Art of speech; they
ay you should speak truth and you should speak
e truth that is pleasant. Do not speak un-
easant truth. This is the teaching of the Vedas.
has gone all over the world, it will remain with
umanity everywhere in every part of the globe,
ecause this is the truth. These truths are the
ndamentals of life: how to behave, how to see,
ow to hear, how to say, what to eat and what
ot to eat. All these are nothing new to us but
ey have their origin in the Vedas. Man is
ught, the child is taught, you go this way and
o not go that way, you see this and do not see
at, you hear this and do not hear that. If
mebody is abusing someone, do not hear it. If
me music is being played, yes enjoy it.
hese are the things to do and do not do,
6
l the dos and donts of religion. Whether we
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nderstand them or not, they are for our safety.
child sees the burning charcoal there and so
eautifully glowing that it wants to pounce upon
And if you protect him, he cries out. You
now it is going to harm him, he knows that he
going to enjoy it, but you protect him. You
ave that knowledge, he does not have that
nowledge. If we know, fine, we behave like
at, if we do not know we go by our elders.
What do they say?
oday the fever of freedom is so great it
eeps everyone shivering, they do not know how
enjoy their freedom, they just want to be free.
hildren want to be free from their parents, stu-
ents want to be free from their faculties, from
eir teachers. They just want to rebel and are
st going to animal nature, uncultured, drifting
way from the great traditions of their religions,
ot knowing where to go in the world, just in
ewilderment.
7
he traditions have to be kept, the parents
ave to be obeyed by the children. The general
ndency in the free world is just disobey and
un away and suffer thereby. By the time you
ain experience after forty years, the main part
f the life is gone in suffering. It is miserable.
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o, something has to be done by the wise people
f the society so that the tradition is maintained,
that children are allowed to gain from the ex-
erience of the parents, that OBEDIENCE IS
HE PROPER CULTURE FOR ETERNAL
REEDOM. Freedom is good, but freedom for
m who knows what life is, freedom for him
ho knows what he is going to be in the future.
ot knowing this little bit, not knowing how to
wim, he just jumps in freedom into the water
nd gets drowned. All freedom to man, but free-
om is useful when we know what life is, when
e know what past is, what present is, when we
now how to go about things, not that every
an should be left to experiment by himself. It
a great cruelty to children when every child is
8
ft to make his own destiny and we do not guide
m. Everyone is just trying. Just like water on a
af, it could drip down anywhere with a slight
ind.The knowledge of the Vedas is found in the
ripture of every religion in all the dos and
onts. Generally we do not have a vision of the
ture. By doing like that, what wil happen? We
o not know. There is a certain class of actions
at are put in the category of sin, a certain class
f action put in the category of virtue. This is
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rtue, this is sin. Maybe our mind is not able to
nalyze why it is sin and why it is virtue. It is
etter that we obey. That much training has to
e from generation to generation so that no gen-
ation is left to make its own experiments and
y the time the experiment is made and they
arn the lesson that by doing sin something
rong happens. This we know by one experi-
ent if we are cautious. Then by the time we
ave made the experiment no time will be left
enjoy life.
9
hapter TWO
REATION
he basis of all this knowledge in every re-
gion comes from the Vedas. The Vedas are
vealed to men of sattvic life in the beginning of
eation. When I say sattvic life I will have to
arify it. In the beginning of creation when out
f dissolution the creation begins, all the species
creation come out as all the different people
nd all the different animals and all the beings,
l creatures. When the night comes they go to
eep, when the morning comes they come out;
veryone comes out as they went into sleep. Like
at in dissolution all retire into the unmanifested
ature. At the time of creation all come out as
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ey went. In the beginning of creation all those
1
ho have been sattvic peoplesattvic means
ure minds, much purer mind, very near to God
nd allthey dissolve into that unmanifested
ate. When the creation comes they come up as
ear minds.
the beginning of creation the entire at-
osphere is virgin, it is pure and in that pure
mosphere, unto those pure minds comes the
isdom of the Vedas. The wisdom of the basic
hythms of life, the wisdom of the basic waves
f energy which constitute the fundamentals of
dividual life in the entire creation, is recorded
hen it dawns to them. Risha yah mantra-
rishtarah. Rishi is a word that means those who
ontemplate. Rishis (sages) are the seers of the
antras and maharishis are those who apply the
nowledge for the good of the world. In the be-
nning of creation comes the wisdom of the
eation, the wisdom of right and wrong. The
isdom of the creation means how creation
omes into existence, how it grows, the entire
2
rocess of its evolution and all dissolution. In the
rocess of evolution comes this good and bad.
l that is good is that which helps the process of
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volution. All that we say bad, helps the soul to
o down, opposite to the path of evolution.
ither we advance and make our consciousness
rowconsciousness grow means become wiser,
ore intelligent, more powerful, happiereither
e attain Bliss Consciousness and go high up or
o down. Go down means become less pure, be-
ome degenerated, become less capable of power,
nergy and intelligence, become less capable of
njoying.
ow this we have experienced enough;
hen our mind becomes tense then we are
oomed, all that good is around us but we just
egin to feel bad and everything is bad and noth-
g is good. We begin to suffer. Next morning
e meditate and feel good, this is also good and
is is also good and you are also right and he is
so right. It is a state of consciousness. That
3
eans if our consciousness is pure and is in tune
ith that purity of life which is pure intelligence,
en we are able to enjoy more, we are able to
eate more, we are able to understand more. If
ur consciousness is not pure, if we have over-
adowed our consciousness due to something or
her, maybe some wrong thought, maybe some
rong diet, maybe we did something bad and
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en the consciousness is down.
ow consciousness means we fail to enjoy,
e fail to understand, we fail to produce. Pro-
uctivity becomes less, creativity becomes less,
nderstanding becomes less and the capacity to
njoy becomes less. That is why we meditate
nd make our consciousness purer and thereby
ain more ability to enjoy everything. That is
reater purity. In the beginning of creation when
e entire Cosmos is so pure, in those pure minds
hich transcend and want to know something,
e entire knowledge of the creation, all basic
ndamentals of life, dawn to them. And how do
4
ey dawn to them? In many ways they receive,
re said to visualize the hymns, they come to
eir vision. Formulas come to their vision and
ese become the Vedas. To visualize the laws
f nature means the functioning of nature is so
vid to them, is so clear to their perception that
ey know everything as one knows a thing
hen he visualizes it.
his knowledge in its fullness about the
asic fundamentals of creation and as creation
rows, all that knowledge comes from direct per-
eption of those who meditate and remain in that
ate of Transcendental Consciousness in the be-
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nning of creation. This time, in this age or after
me time the creation has been, the atmosphere
ecomes polluted by quite a lot of wrong doings
f wrong human beings. Animals do not pollute
e atmosphere, their actions are carried out by
e force of nature and when the activity is car-
ed out by nature then they are bound to go in
ne channel. All the animals, all their activity is
5
ound by nature, step by step mother nature
eeps them from evolving from one species to the
her. Coming on to the human specie man be-
omes capable of mischief. This is freedom to
an. He could put himself in accordance with
e laws of nature and could evolve in the up-
oing current of nature or could go downward
r this way or that way, because man is free to
ct. A man could sleep til twelve oclock or
ould get up at eight oclock or could get up at
ree oclock. But if a crow is to get up and if
ature wants the crow to get up at four oclock
r five oclock, all the crows are getting up at
ve oclock.
he activity of all these lower species is
overned by mother nature and by that specific
ctivity they keep on evolving from one to the
her. But man is free, freedom to man in the
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ee world. He can do anything, he can undo
nything, this is his ability. That nervous system
so full that he could do this and do that. Either
6
e could meditate morning and evening and take
easy and put his life naturally in the up going
ream of evolution or do not meditate and get
ngry on this and on that and create a hell of his
fe and disturb the life of others and destroy the
hole harmony of the society. One man can do
He has that freedom. That is why on man is
very, very great responsibility and this teaching
f life is not provided. They say children are not
ld that this is right and that is wrong and they
ave to think like this and they have not to
ink like that because every thought, every
eech and every action or every intention of
ood or bad produces influences in the atmo-
here and pollutes the atmosphere or purifies
e atmosphere.
o this basic teaching of action and non-
ction and right and wrong action, this has to be
ven. All this teaching of right and wrong re-
arding action comes basically from the Vedas
hich deal with the very fundamental of ac-
7
vity. Because the Vedas deal with that element
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hich is inactive, that is Absolute, abstract,
nowing no change, devoid of any activity, yet
e source of all activity. And yet they deal with
e fundamental start of the activity from where
e creation started and then they deal with the
ctivity of all animals and man and then various
hases of mans activity. When it comes to vari-
us phases of mans activity then the Vedas pre-
ribe do this and do not do this. The Karma
anda of the Vedas, that is the chapter on ac-
on, is devoted to specific actions that are called
agyas. Yagyas are those specific actions whereby
an makes contact with the higher beings in
eation, different higher strata of creation.
here are different yagyas to contact those
gher beings and produce higher effects and
ain desired accomplishments in life. All these
numerable types of yagyas are detailed in the
edas. The criterion of success of those per-
rmances lies in accomplishing what we desire,
numerable yagyas to bestow innumerable
8
chievements. This is only to fulfill the desires
f man.
his is Karma Kanda dealing with all the
os and donts of life and prescribing specific
erformances, specific rites and rituals. Every
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te and every ritual is basically founded on the
rinciple of those vibrations. There are specific
hantings which go along with specific rites. All
at we do, we make our offerings to our master
nd how to make offerings so that we get maxi-
um out of the offering. When we offer a flower
e say something, when we offer some water we
ay something, when we make offering of hand-
erchief we say something. All these rites and
tuals are meant to supplement the effect of the
ymns or the mantras or the vibrations or the
und waves that we emit through those par-
cular mantras to have that atmosphere purified.
his has a very, very great meaning.
he children in India are told when you get
p you bow down to your mother, you bow down
9
your father, you bow down to your elders. You
o to the temple, you bow down to the Deity,
ou go to school, you bow down to your teacher.
his bowing down, in the western world it sounds
s if making a slave of a free child but it has
very, very, very great significance. It provides
great shield of security and assistance from all
uarters for the child to grow on right lines with
reat energy, with great intelligence, with great
ccomplishment, very great. And these feelings
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f love for mother and love for father supported
y this ritual of bowing down, this later on de-
elops in devotion to the Almighty Great Father.
l devotion to God and this devotion right from
e childhood cultures the heart. Culture of the
eart, the heart becomes cultured more and more.
Man never in his life knows emotional distur-
ances because the heart gets developed as he
rows in age. His heart becomes full with love
nd when the heart is full with love, no chance
ill there be for any emotional disturbances.
0
What a great psychology, what a great sci-
nce of life and this is imbibed in Indian culture.
nd this is from the Vedas. Vedas say, behold
our mother like God, behold your father like
od, treat your teacher like God. With all this
ve and reverence and respect the child grows in
nergy and intelligence and devotion which are
uch great and necessary fundamentals of life,
hich provide such great security in life. I think
is reverence to elders, this respect to elders, this
ust be the teaching of every religion. But be-
ause the basic religious teaching is not being
rought out in its very pure form, it does not
em to have that great strength in it. That is
hy the whole thing becomes weak and dis-
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upted. All these great yagyas, special perfor-
ances, have very great significance.
ow it is a different thing that some gen-
ations take to the Vedic knowledge, discover,
ake research. Make research means find out
e truth of it and apply that knowledge for
1
emselves to grow. Other generations lose all
at, again the wisdom is revived, again certain
enerations lose it. Those generations who are
ble to adopt it with greater preciseness and ac-
uracy, those people flourish more, they come to
reater harmony and everything. Those genera-
ons who forget and lose the great secret prac-
ces do not shine so much in life.
2
hapter THREE
HE DIVISION OF LABOR
he present time is not very favorable but
e wisdom is there. All the secret wisdom of the
edas is there, it is not yet completely gone. It is
ere in seed form in India. Through this medita-
on, transcendental system of meditation, people
re going to become much, much more refined
nd broader in their outlook and some will get
to investigation of the Vedic teachings and
uth and will bring it out and the whole wisdom
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f integrated life will be available for all. This
at has come out is a timely thing and the Vedas
re just timely. The knowledge of the Vedas is
ernal and deals with creation and with dissolu-
on. It is eternal knowledge, it is not knowledge
3
f one thing. It is eternal because it is the knowl-
dge of the truth. The truth is eternal so the
nowledge of the Vedas is eternal. It branched
ut through different religions in different lands,
different lives of people. Just like the main
unk is the same as the Vedas and this branch
nd this branch and this branch. Maybe there is
big tree and one branch to east and one branch
west. The mangoes grow out there beautifully
nd we enjoy the mangoes of the eastern and
ose of the west enjoy the mangoes from the
estern branch. They enjoy the mangoes, adore
e western branch, this is my branch. East says
is is mine and this is mine. Very good, but if
ther from the east or the west, from anywhere
o matter from where, if the water keeps coming
the root all the branches keep on bearing good
angoes. If enjoying the mangoes and enjoying
e branches and decorating the branches they
rget to water the root, all the branches begin
be dry.
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4
his is the condition today of all religions.
l the branches expressing truth of life have
egun to show signs of decay because the main
ot was not watered. Spiritual Regeneration
Movement was started to water the root and
en the roots should be watered from the west
nd should be watered from the east. This is
hat the Spiritual Regeneration Movement is do-
g. Watering the root of the tree of the Vedic
isdom means enabling every man on earth to
nd that completeness of life which is in the seed
rm present within everyone. And through this
editation one finds it and when one finds it,
ind becomes better, mind begins to function
ith greater depth, becomes more intelligent, is
ble to see more deeply, understand things
eeper, accomplish things much better, live in
eedom in life. It is good for the individual and
ood for the society. The truth is the same as
ught by the Vedas.
We were talking about Karma Kanda, the
5
hapter of action, innumerable types of action
escribed and then again when the Vedas de-
ribe so many types of yagyas to do this, they
so classify who should do this and who should
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o that. Different cycles, different wave lengths,
nd the radios are different. This radio is short
ave length and this radio is long wave length
nd some radios have both.
he very physical structure of the child is
ultured like that in order to pronounce those
ymns with perfect rhythm to produce that par-
cular effect. That is why they have the caste
stem in India: this caste will do this work and
at caste will do that work. Someone does this
ork and in this way he is brought up and then
is is the yagya for him. This is like the different
pes of radios to tune to different wave lengths.
has a very great significance. People forget
bout the greatness and fineness of this division
f labor in society and begin to mingle. THAT
S JUST NOT KNOWING THE DEEP SIG-
6
IFICANCE OF THE DIFFERENT SPECIFIC
TATES OF EVOLUTION OF PEOPLE. Not
aving that knowledge and thinking all should
et a chance for everything, what a terrible mess
is. All types of work have to be done in so-
ety. Some should make the roads and some
ould build the buildings and some should teach
nd some should cultivate the soil and some
ould bring all the wealth through trade. All
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e different kinds of work have to be done no
atter who does it. It cannot be that the work
society becomes unbalanced. That will not be
wise society which does not have vision.
ow many people are going to be physicists
nd how many are going to be electronic engi-
eers and how many are going to be the students
f commerce? Maybe that all the people take
ommerce, what will happen to the other depart-
ents? All the people take to science, what will
appen? And if all these different avenues have
be kept then there should be an order. If a
7
an is born in this family say a dentist, for ex-
mple a son of a dentist, he sees his father doing
ke that, like that, by the time he is eighteen he
nows much about his profession. And now a
oemakers son wants to be a dentist, how much
reater learning he has to do. Someone who from
hildhood has been seeing his father doing like
at, like that, if he takes to dentistry he will
ake much greater headway and improve on the
rofession.
is a fine thing to be told by all those who
gulate the action in society by the division of
bor because all the types of work have to be
one by all the people, by some people or other.
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the division of labor is done according to fam-
es, it becomes a family profession. Then the
rofession will increase and become better and
etter. A son of an electronics engineer keeps on
oing something at home, he sees his father do-
g like that and quite a lot of things are imbibed
his blood. It is in the interest of the society
8
at the professions of the families are encour-
ged so that in every generation there will be im-
rovement. And then when the child knows that
b he performs it quickly. If he has to learn
fresh then he has to exert more. More exertion
oes not leave him spiritually free, does not leave
m time and energy for spiritual development.
l his energy is done on action and action and
ction. Most of the people we find do not have
me because the profession in which they are
volved is so time consuming. Time consuming
eans they have to exert more and exerting day
nd night they are not able to accomplish their
rget. Therefore they have no time for medita-
on. This is only due to completely unfamiliar
bs being worked by some people.
o those who will do this particular yagya,
ho wil do this particular action to produce that
ffect, all this is a family concern. That is why
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ey have the caste system in India based on the
edic wisdom. Now, it is not being very much
9
inded in society and they are going for all mis-
hief. It is a different thing now, but this is only
ue to the lack of knowledge and practice of the
epth of the culture of India which is based on
uch fundamental truths of life that form the
uth of the family and the life of the society.
What type of man will pronounce what type of
ymns in order to produce what type of action?
is a very fine scientific discrimination of human
alues so that each man is allowed to have the
aximum spiritual development and thereby the
hole society is allowed to have the maximum
a combined manner. The growth of each indi-
dual is maximum, the growth of the whole so-
ety is maximum. This is a basic teaching com-
g from the Vedic tradition.
he second chapter, Upasana Kanda, means
sit near God. Third is Vedanta, that is the
nd of the Veda, the chapter on knowledge. This
hapter has nothing with regard to ritualistic per-
rmance. It is the knowledge spoken and heard,
0
nd by hearing that knowledge one gets en-
ghtenment because of the purity gained through
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e action, because of the purity gained in the
ind through all those hymns and mantras and
hanting. The practice of transcendental medita-
on purifies the intellect. When the master tells
e student that you are that Reality which you
ave gained during meditation, Transcendental
onsciousness, you are That and all this is That
nd That alone is and all this is nothing, im-
ediately the man gains that unity, conscious-
ess of unity in life in the midst of all diversity.
ne realizes fullness of life. We have this knowl-
dge only through right action, through right
ought, speech and action, through right type
f diet, through right habit, the nervous system
cultured to be pure. And through right type of
evotion, through right type of mantras, the
ental sphere, the inner man, is brought to great
urification.
nlightenment means that the mind is able
1
cognize the unity of life in the midst of all
versity. This knowledge is the third aspect of
e Vedas. How to make use of the physical
ructure of life, how to make use of the mental
r much finer structure of life and how to make
se of the spirit which is the basis of life, the
ranscendental Being. All these three aspects,
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iritual transcendent, mental and the physical,
l of them grow to a state which produces that
onsciousness which is capable of having that
nity in the midst of diversity. So that one en-
ys the Absolute, eternal, imperishable oneness
f life at the time when he is enjoying the diver-
ties engaged in the field of activity. This is the
hole aim of the Vedas: that no man engaged in
e field of diversityfield of diversity means
eld of death, field of changeno man engaged
the field of change should ever be allowed to
main there all the time. He should be given the
pportunity, his body and mind should be cul-
red so that that imperishable state of eternal
2
eing permeates all these changing phenomena
the relative field. One must live two hundred
ercent of life, one hundred percent of life in the
utside material field and one hundred percent
f life in the inner spiritual Being which is eternal
liss Consciousness. That one hundred percent
f Bliss Consciousness and this one hundred per-
ent of ever changing phase of material physical
xistence, both should be lived. Simultaneously
oth should be lived. This is the purpose of the
edas.
o culture the individual, to culture the
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hysical aspect of the individual through right
ction, right diet, virtuous feelings, good think-
g, righteous thinking and then through com-
unication to the higher beings, the inner mind
ould be purified. So the physical aspect of life
ould be purified, mental aspect of life should
e purified and the spiritual eternal Being should
e brought to supplement the physical and men-
3
l spheres of life. So that man in activity lives
at eternal, imperishable, Absolute Being.
his is a birds eye view on the Vedas.
When you enter into the specific details, they are
st the details, but this is a birds eye view of the
edas of the entire field and the purpose of the
hole creation and the individual, and the con-
ection of the individual with the different strata
f life and with the omnipresent, eternal Being.
panishads deal with the knowledge aspect
f the Vedas and the end chapter of the Vedas.
Bhagavad Gita is said to be the milk of the
ows of the Upanishads, as if each Upanishad
a cow and Lord Krishna took the milk from
l the cows and that is presented in Bhagavad
ita. It presents the essence of all the Vedic
isdom, Karma Kanda, Upasana and Gnana
anda, that is the chapter on action, chapter on
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evotion to God, of sitting near God, and chap-
r on knowledge. All these three are combined
Bhagavad Gita.
4
he commentary that is coming out will
resent the crest of the Vedic wisdom and the
hole crest of Vedic wisdom is: start meditation
orning and evening, start from the gross, get to
e Transcendental Consciousness and during
e day take it easy.
5
hapter FOUR
UFFERING
he Spiritual Regeneration Movement pre-
nts in its very practical form the entire knowl-
dge of the Vedas in its most simplified aspect
nd we arrive at the advantage of all. Through
is meditation right action spontaneously comes.
Wrong tendencies of the people going this way,
oing wrong, is only due to lack of efficiency of
e mind. Mind is not able to think. One does
ot see the whole thing, not knowing the whole,
e channels his energy in one particular direc-
on. It is only due to not knowing the whole
ory. Transcendental deep meditation brings the
sion of that Transcendental Consciousness
hich is universal Being. Thereby the mind be-
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7
omes a bigger mind, when the mind becomes
gger, right action is a spontaneous result, right
inking spontaneously results. That is why this
a clue to all accomplishments in life, transcen-
ental meditation.
ow religions for many centuries have lost
ne essential point. Why so much suffering in
e world, so much distress, disharmony and
ghting and all that, why? Because religion
issed one point. And what is that point that
as missed? The point that was missed is: re-
gion prescribed be good, be pure and then the
ates of heaven will be open for you. Be good,
o good and by being good you will realize God.
o being good is supposed to be the road to God.
ow this is completely wrong. BECAUSE ONLY
FTER REALIZATION OF GOD CAN ONE
ECOME GOOD. God realization is easier, be-
g good is very difficult. All good in life is the
sult of contact with God. Only nearness to
od, or with a good amount of God conscious-
8
ess alone, could one be free from wrong. Its
st the table turned. Good life, righteous life is
e result of God realization. THAT MEANS
OOD LIFE IS THE EFFECT, GOD REAL-
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ZATION IS THE CAUSE.
o when good life, which is the result which
omes after God realization, when that was held
s a path it never was found to be leading to
od. Something that results from God realiza-
on, if we imagine that that is a path, is just
magination. It is not available, it will come to
s when we have realized God. In the hope of
od realization if we imagine being good, being
ood and thereby come to God, where is the
ath? Being good is not a path, it is the result of
od realization. The path to God realization is
is meditation. Transcendental meditation is a
ath to God. After realization of God, after gain-
g God consciousness, after gaining familiarity
ith that which is al right and controls the whole
eation and evolution, after contact with the
9
mighty, one spontaneously becomes right and
ghteous and all life supporting. So when the
sults of God realization were supposedly
ought to be the path then nobody could find
path and when nobody could find a path no-
ody could find the goal. Very simple. This is
hat the religions have made a mess of the way
God realization. God realization is simple, and
at was thought to be very difficult.
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l good in life, all righteousness results
om God consciousness or nearness to God. Not
ying to gain God consciousness and nearness
God but trying to be good; as if building a
kyscraper without the ground. And it was never
aised. Very sincere seekers of truth, very great
vers of God, all the time just thinking of God
nd thinking where is God? ALL THE MISERY
F THE WORLD IS DUE TO MISSING THIS
NE POINT. And so unfortunately for hun-
reds of years, thousands of years, religions have
een missing this. They have made a wrong
0
resentation of it. God should be presented first
nd from that would come out all religious life,
l good life, all righteous life, all sense of right
oing. Without presenting God is just beating
round the bush in the name of right doing and
e right and be good and then when we become
ure the gates of heaven will be open for us. You
annot become pure without the light of God, so
e gates of heaven will always remain closed for
ou. It is simple. This has been the question in
y mind ever since I was young: God is omni-
resent and God is almighty and God is merciful
nd in the heart of everyone, why should a man
uffer having God within himself? And what is
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e value of oneself if he keeps on suffering?
he whole faith has been presented wrong.
is not the fault of the generations who are
uffering but the fault of the findings of past
enerations which have passed on to us some
rong information about life. We have not been
ven to explore the great bliss of the Being that
1
our own essential nature. Not being given to
xplore that, we keep on suffering, that is all.
the tree is not watered what is the surprise if
s leaves begin to be dry? And they are sure to
e dry, this way or that way.
ow is high time, it seems to belong to this
ge, the scientific thinking and finding the mis-
kes of all the past generations, finding the mess
at these people have created and passed on to
s. This belongs to this present generation be-
ause clarity belongs to the scientific age. All
ysticism and unclarity and the whole mess of
nderstanding and doing belong to the mystical
ges. Now from the mystical ages we are step-
ng on to the scientific age we have and that
why it is the atmosphere that brings out such
uth. Whatever we have been handed down we
re careful to look at things, visualize things in
eir true perspective. And then we clear the
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ud that was presented to us. THIS IS THE
2
ASIC FUNDAMENTAL OF SUFFERING IN
IFE.
o man, no Christian should ever suffer;
ecause Christ, being his savior, has promised
e Kingdom of Heaven is within you. People
sk me about Christ and how can we find this
aching in the Bible? Bible teaches this, Vedas
ach this, Upanishads teach, Gita teaches this,
lam religion teaches this, Buddhism teaches
is, this fundamental experience. This mistake
f the religious people, the mistake of putting
hat they call it, the cart before the horse and
e cart would never go. God is the driver of
fe and He should be brought first. Then the
art of life would be driven and go. If the life is
rought first and God left behind, lead a life like
is and be pure in life, then where is God? He
es behind. The cart of life does not go. No.
What is necessary is this meditation and gaining
earer vision in life, greater intelligence, more
eative intelligence and more of the inner Being
3
come in life. And that is increasing the pres-
nce of God within us. Otherwise the whole field
f religion is just left on the mental, on the basis
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f mental hallucination. Thin, think, think,
ink, what is it? Thought of God is a thought
f God, keep on thinking. You are thirsty, keep
inking of water, water, water, water and it
oes not satisfy the thirst. Thought of water is
ot water. No, it is not the thought of God that
going to help. It is the content of Godhead,
is our direct relationship with Him, it is our
tunement with Him, it is our cognition of Him
at is going to help. And that is simple, much
mpler than any habit of righteousness.
one smokes it is very difficult to quit
moking, but very easy to gain God conscious-
ess and thereby not feel for smoking if smoking
bad. It is much simpler to attain God con-
iousness, much more difficult to go the righ-
ous way. First thing is meditation and clear
xperience of Being in meditation which gives us
4
hat we are, the cognition of what the God
mnipresence is. Knowing ourself and knowing
ur Lord, we are free and better off wherever we
ay be, no matter where we are. It is simple and
asy and this was what Christ said: But seek
e first the kingdom of God and his righteous-
ess; and all these things shall be added unto
ou. If Christ had not thought that God con-
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iousness is easy to attain He would not have
aid the word first. First ye seek the kingdom of
od. It should be possible for the followers of
hrist to first seek the kingdom of God, and the
ngdom of God is within you. And so it is true
r the followers of Buddha and followers of
rishna, Mohammed and all, it does not matter
ho. But it should be taken in right earnest,
verybody has the capacity, everybody has it,
as his own God within himself.
someone tries to find God outside, fine,
utside is also He, inside is also He. Find Him
nywhere. It is easier to find one near than to
5
nd one far. This is in terms of God, in terms
f Reality. Myself is Reality, all this is nothing
ut Reality. Gain that consciousness through
orning and evening practice and thereby gain-
g that state of Being.
his is the crest of Vedic wisdom which is
e essence of Christianity, essence of Buddhism,
sence of Islam, essence of any life.
6
UESTIONS AND ANSWERS
.Does a man create thoughts? If he does not
eate thoughts do these states of consciousness
xist without his creating them? Or are they
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ctually created by men such as the contamina-
on of the atmosphere?
.No, man is responsible for what he is and
hat he creates. No thought could come to man
nless he creates it. He creates the thought and
en he experiences it. Nobody else could be re-
onsible for ones thought, of doing this or that.
e is himself responsible, he creates a thought,
e executes it and then he suffers or enjoys from
.Didnt you say his habit pattern lies at the
ase of his thinking?
7
.And then habit pattern also is his own crea-
on and we cannot get away from that creation.
.Doesnt thought greater than you are capable
f ordinarily come to you in meditation to the
egree you get into meditation?
. Yes and then we get in meditation so again
e cannot be eliminated. We get that thought at
e origin of thought, that Being and then we
et into it. So its our own endeavour, its our
wn desire, its our own doing. That is why we
ay we are responsible for what we are and what
e do and what we enjoy and what we do not
njoy. Everyone is ones own responsibility. And
veryone has a great responsibility and responsi-
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lity is that before this physical structure ceases
function, it must be trained and cultured to
ve us that consciousness which will give us life
ernal. Infinite state of life must be gained and
that effect this physical structure has to be
8
ultured. The automatic way of culturing is:
editate morning and evening and take it easy.
. Maharishi, you have used the term heart,
hole heart, several times. What do you mean
y heart, full heart?
.Full heart like the unbounded ocean, like the
ater in the unbounded ocean. Now heart is
gnified by the amount of happiness that it is
apable of experiencing, great happiness. That
eart is full which is capable of experiencing
bsolute Bliss. The heart which has not gained
e capacity to enjoy that Absolute Bliss which
omnipresent, that heart is not full. As the ex-
ansion of the heart is not full to given that in-
nite happiness that is possible to be had, thats
ll heart.
. What is heart?
.Heart we say that bundle of muscles whose
ovement creates happiness in us, brings the ex-
9
erience of happiness, some physical structure
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hich moves about and gives that experience of
appiness.
. Maharishi, if we are subject to the will of the
man, how do we have free choice in our per-
nality?
. We are subject to the will of the Atman? We
re not subject, because Atman has no will of
s own, Atman has no will of its own.
.Is it the same as Gods will?
. Will and Gods will, Gods will is found in
e transcendental state and we exert our will
hen we are thinking and planning and doing
ere on the gross. So when our will or mind gets
the field of Gods will, pure Being, then we
re in tune. Then our will becomes the will of
od and Gods will becomes the will of ours.
hat is how the whole stream of our life gets in
ne with the up going current of evolution,
0
atural current of evolution. Then the will of the
dividual is Let Thy will be done. Let Thy
ill be done is significant when the physical
ructure could move about in accordance with
e laws of nature. Then only, Let Thy will be
one is significant, has some meaning. Other-
ise it is just a mental psychological feeling
bout it, there is no Reality in it. This happens
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Cosmic Consciousness.
. Maharishi, is the capacity for knowledge
und in the transcendental or knowledge itself?
. That is said to be knowledge itself and Ab-
lute knowledge. Then having been in tune with
is, having been it, when the mind comes out,
becomes more capable of knowledge, greater
nd greater and greater, until this hold is fixed
the mind when the mind was here. Then the
ind is knowledge and mind has maximum
apacity of knowing. Both ways, knowledge and
nowing, they find their climax in Cosmic Con-
1
iousness when Being is full in the field of
ctivity.
. On the subject of heart, you were talking
bout Arjuna and that his heart was full of love
nd his mind was aimed to fight the battle that
as his duty. How do you make clear what is
eant by full heart in the case of Arjuna?
.In the relative field because his heart swelled
love for all those dear ones and all the in-
umerable dear ones coming together and how
e heart would swell. That is how in the relative
eld whatever love could be gathered, was
athered before him. His heart was full with
ve.
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. Maharishi, if we create our own thoughts,
ow do you explain that it sometimes happens
at someone else has the same thought at the
ame time?
.It is his thought that knows the incident is
2
appening somewhere. Due to purity of life the
appening reflects in his mind. This is called
tuition, something flashes in the mind due to
urity.
. This is two people having the same thought
multaneously?
. Yes, could be. Yes, generally it happens when
ne remembers mother. Mother is supposed to
member him, this is what they call telepathy,
ought transference.
. Maharishi, how can we be judged for our
oughts?
. Our face shows them. There is a proverb
Face is the index of the heart. Whatever you
ink, is does something.
.How are we to be judged for our thoughts if
e are really not fully a personal being? Because
o sooner do we find ourselves, we also see our-
3
lves as a part of the rest of the universe. We
annot say that we are personal beings because
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e are impersonal beings, we are both personal
nd impersonal.
. That is right, both personal and impersonal.
he bulb lights itself within itself and yet light
utside also. So the bulb is restricted to that
oundary of the bulb and yet, as far as the in-
uence goes it is unlimited. Like that, the indi-
dual is bound and yet unbound.
4
eep
Meditation
very simple Vedic culture of India
eally suited to the tempo of modern times
Meditation is that technique which
rings our mind from the surface of life
the depth of our Being.
EEP MEDITATION
very simple system of deep meditation.
Meditation I define as the method of drawing the
tention towards the inner glory of life. A
ethod whereby our conscious mind could ex-
ore the inner avenues of being and fathom the
epths of real, lasting, great glories of life.
We have been hearing for centuries past the
ingdom of Heaven is within us. Having the
ingdom of Heaven within, none of us has any
ght to suffer in any way in life. The son of a
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illionaire is not born to be poor. The sons of
e Great Almighty Merciful Father are not born
suffer. No. Man is born to enjoy. Hes born
f Bliss, of Consciousness, of Wisdom, of Crea-
vity. Not born of ignorance, not born of suffer-
7
g, not born of any shortcomings of life. No.
ust as there should not be any reason for a fish
be thirsty in a pond of water, so also in the
mnipresent Grace of the Almighty Father,
ere should not be any reason for any man to
uffer in any way. If a fish is found thirsty in a
ond full of water, maybe it is its choice, only a
atter of choice. If a son of a millionaire is found
be poor, in torn clothes, maybe he takes to
at fancy. Otherwise, not willing to be poor he
as no reason to be poor. We have the cold in
e outside veranda and a warmth inside in the
ving room. Its a matter of choice whether we
iver in the cold or be happy in the warmth in
e living room. The connection of the outer life
ith the inner values of Being should be main-
ined and then all avenues of outer life will be
uch more glorious. Will be worthwhile.
l that we hear in the world today, in the
ame of tensions and suffering and miseries and
l cruelty and suspicious and chaos in mans
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8
fe, that is only due to the connection with the
ner life being lost in the individual life.
hey talk of world wars. The world wars
riginate in the tension of the individual man.
he cause of all world wars has been the tensions
f individual life. The presidents or the leaders
f two countries seem to be fighting, but the in-
llect of the leader of a nation is channelized
y the collective intellect of the nation, to which
ach individual adds. Tensions in the atmosphere
f a country are the products of the tensions of
e individuals in that country. Each individual
as his own share to offer.
he life of man should have no chance of
ny suffering or any tensions or any shortcom-
gs in life. Only the inner life has to be kept
ive. All activities on the outer surface of life
em to bring some tensions of the failure in that
spect of life. We want to achieve This, failing
achieve This, one tension is created. We want
achieve This, failure to achieve This, another
9
nsion is created. So, tensions that we gather in
fe are only due to our inability of fulfilling our
wn desires. Now, desires are natural. Desires
re legitimate. Every man has a natural desire to
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njoy more, to know more, to be more. And
ese desires to have more in life, to amass more
isdom, to amass more creativity, to do more,
enjoy more, all these desires are natural and
ey are legitimate desires of man.
piritual Regeneration Movement refutes all
at which you might have been hearing or read-
g in the philosophical books that it is the de-
res which are responsible for the suffering of
an. It is the inability of fulfil the desires that is
sponsible. Every man must aspire for more in
fe. And he should go on aspiring for more and
ore and more in the field of relativity till he
omes to That, beyond which there exists no
ore. All that ideology to kill the desire, to kill
e ego, to annihilate the mind, all that doesnt
elong to the man in the world. It belongs to the
0
onks way of life. Out of the world they go, in
lence in the caves, in the forests.
ut a man in the world, his life is full with
esires, his life is full with feelings of love and
ccomplishments and all that. Such a worldly
fe also is for freedom, for eternal freedom, for
njoying the Kingdom of Heaven here on earth,
ere and now. This is the message of the Spiritual
egeneration Movement.
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is not necessary to go for a monks life.
is not necessary to have any sense of detach-
ent, or renunciation, or any such abstainment
om life, or ignoring the responsibilities of life.
oing all that they do, amassing all that they
ight aspire for, accomplishing all that they
ight stand for, all the people could very well
se to that great height of evolution where they
il be living al values of inner life, and they will
e glorifying the outer values of life by the light
f the inner Self. And that will be through a
mple system of deep meditation whereby our
1
onscious mind could be brought to the inner
ories of life. Whereby we could turn within
uccessfully. Get to the core of our own person-
ity, that field which is the source of all wisdom,
l peace, all happiness, all creativity.
ow this message, that a great storehouse
f peace and happiness and creativity and wis-
om lies in the heart of everyone, is not new. We
ave been hearing for centuries past that there is
great, a tremendous amount of potentiality
dden in man. It is hidden in us not because it
difficult to bring out, but because we are not
ringing it out, thats all. The storehouse of all
isdom and creativity and peace and happiness
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there. The brain of man is equipped with that
bility to experience Absolute Bliss, Absolute
appiness, Absolute Peace, Absolute Creativity,
bsolute Wisdom. The absolute Field of Life
ould be fathomed and experienced and lived
onstantly by man. This is the ability, and this is
e merciful Nature of the Almighty. Absolute
2
liss Consciousness Being, the source of creation,
permeating the whole field of creation as the
asic truth of existence. And man has the ability
f experiencing it directly, has the ability of es-
blishing himself in that field of the Absolute,
nd at the same time keep on behaving in the
eld of relativity. The ability is there. The field
f the Absolute Being is there. It is only neces-
ary to begin to experience it. The only one thing
be done is meditation, to be added as a part
f the daily routine. That is all.
Meditation is not that as is understood in
e West. In the West meditation is supposed to
e just a superficial thing. Superficial in the sense
at you take a line or a sentence or a thought
nd think about it. Always remaining on the
ental thinking level is like trying to explore
fferent avenues of a pond by swimming only
n the surface. Fine, there may be found differ-
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nt corners and different avenues on the surface
f the pond. Very well, all should be explored.
3
l the unknown should be known but remaining
l the time on the conscious level, on the surface
f life, on the thinking level of the mind, all the
venues of life will not be explored.
Much greater depth is there underneath the
aters. Diving is necessary. Coming up is neces-
ary. Meditation is that technique which brings
ur mind from the surface of life to the depth of
ur Being. When we take a dive into the water,
e hitherto silent levels of the water, deeper
aters become activated. As a result of the ac-
vity of the deeper levels of water, the waves on
e surface are found to be more powerful. So,
hen by meditation the conscious mind takes a
ve into the deeper levels of consciousness, as a
sult of activating the deeper levels of conscious-
ess, the surface value of the mind becomes more
owerful. The thought waves become more pow-
ful. This is how the thought force becomes
ore powerful. When the thought force is pow-
ful, the whole life becomes powerful. Whole
4
fe is just a play of the mind. If the mind is
eak, life is weak, accomplishments are weak, all
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agedies are strong. If the mind is strong,
ought force is strong, accomplishments are
reater, tragedies are not found.
neednt talk much in terms of tensions be-
ause I find the people in this part of the world
re much more relaxed than I found in England
nd in other countries. A few months ago I was
America. People are so tense in that country.
hey began to meditate and they began to say
is meditation is a non-medicinal tranquilizer.
he best attributes that they could say of the
editation was that it helped them to sleep well
the night without tablets. I told them sleeping
ell is the result of keeping awake well in the
akeful stage. If the wakeful stage is better and
ne, then sleep will have to be better and nice.
o one has to take care of the wakeful state and
l wakeful stages, dreaming stage, and deep
eep stage, all will follow.
5
few weeks ago I was in Germany. How
uch tensions there! When I gave the first press
onference in Bonn, the capital of Germany, the
ress told me that in this country its very diffi-
ult to find good response for a movement like
is. I said, Why? They said, Political con-
iousness is wide awake in the country. I said,
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Fine, political consciousness is wide awake in
e country and what is the life of the people?
re they not tense and worried and suspicious?
hey said, Suspicion has been increasing. I
aid, Fine, that will go out with the message of
is meditation. The next day, 100, 200 people
ere coming for initiation into this system of
editation, right away, without a thought. When
ey heard the message of meditation, an easy
pproach to the inner glories of life, a simple uni-
ersal system of exploring the inner avenues of
eing and by the Light of That, bringing more
nd more luster to the material glories of life, it
as natural for them all to welcome this medi-
tion.
6
his is the need of everyone everywhere in
fe, whosoever he may be, because, as long as
an is growing to the state of Cosmic Conscious-
ess, he has a chance to evolve more. He has a
hance to get a better status, and a better status
life will be gained if the mind becomes strong.
he mind should be strong. At the same time it
ould be a satisfied strong mind and not an un-
atisfied strong mind. Otherwise, he will only
eate a chaos in the society. A satisfied strong
ind, a peaceful mind, a strong mind full of
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isdom is needed. Meditation does this with one
oke because it takes the mind to the field of
e Transcendental Being which is the source of
wisdom, al creativity, al peace, al happiness.
his is the message of the Spiritual Regeneration
Movement and I bring out, from the Himalayas,
is simple technique for it.
say it is a simple technique. I may be
oubted, how could it be simple? And if it were
simple, how is it tragedy in life seems to be
7
creasing everywhere? Tensions are increasing,
hy not everybody should naturally enjoy the
ingdom of Heaven if it is there? The reason
r having lost that charm of life is lack of proper
uidance. Just lack of proper guidance.
or centuries past the message has been
roadcast that it is difficult, it is for some chosen
w in life. Hundreds will aspire and one for-
nate will be chosen and all that. No! A father
as that compassionate heart for a son that he
ill not be able to afford any attempt undone for
child, whatever he may be, to improve him.
here may be ten children for the father. The
ther wants everyone to be happy, even a very
ulty, a very mischievous son and even a very
bedient son. Both are the same in the eyes of
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e father. So the Almighty Merciful Father, He
ont make a selection. No! It is a matter of
hoice for the son. Heavenly Bliss is open to
veryone and for that, one has not to die. To get
Heaven, to enjoy Heavenly Bliss, one is not
8
quired to die. It is there, present, in every
eart. This is the great mercy of the Almighty
ather. He has filled every heart with that great
eavenly happiness and if we dont enjoy then
e are responsible, not the judgment of the
ather or anything like that.
hose who are responsible to lead everyone
that inner Kingdom of Heaven, unfortunately
r centuries past, began to bring the ideology
f suffering and suffering and suffering. All this
from the platform of ignorance. The message
f Christ has never been that of suffering. He
nly gave the right way, a direct way, to enjoy
fe and enjoy all values of life. The Kingdom
f Heaven is within, this was said by Christ. Its
nly the message has not been understood.
his meditation provides a missing link for
very religion; such a universal principle of medi-
tion. And what is that principle? The principle
n which this meditation is based is nothing new,
nly a matter of knowing the viewpoint. Thats
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9
l. And what is that viewpoint? Each mind has
natural inclination, a natural instinct, a natural
culty to go to a field of greater happiness. A
adio singing, a better melody comes from a
fferent source, immediately the mind will run
n to it. No training is necessary. No time will
e lost. No strenuous practices are needed. If
at is the greater glory, the mind will catch on
it very naturally. This is the natural tendency
f the mind. Just this tendency is quite sufficient
lead the mind from the outer glories of life to
e inner Heavenly Bliss. That is all.
utside in the world the mind is hovering
om point to point. The mind is not found
eady on any one point. Why? Because no point
able to fascinate the mind to such a great ex-
nt as to satisfy the thirst for happiness of the
ind. Like that, there being nothing in the outer
orld which could satisfy the thirst of the mind,
nd that is why the mind is being tossed about
om point to point. Such a mind which is all the
0
me hankering for greater and greater happiness
ill easily turn within and will spontaneously,
utomatically, get on to that field of Being which
the ocean of happiness inside. Only a matter
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f information. Thats all. Information and cor-
ct direction. It the information is there and the
rection is not correct, then it wont do. When
e proceed towards the light, at every step the
ght should increase. The intensity should in-
ease. If it is not increasing, then we begin to
oubt, this doesnt seem to be the direction of
e light.
he technique of meditation that I give to
e people is just how to turn the mind in the
ght direction. How to turn the mind just 180
egrees, and one step, in that direction. As I said,
e intensity of light increases as you turn to-
ard the light. One step in this direction, the
ind finds increasing charm. This increasing
harm attracts the mind by itself, not much
eeded to thrust the mind in that direction. No!
1
ust a right turn and one step that way and the
ind is found there already. Such is the simple
rinciple of this meditation. Its based on the
atural tendency of human mind to go to a field
f greater happiness. That is why it is declared
be easy, simple, everyone could do it. This is
e message of the Spiritual Regeneration Move-
ent. And this movement is such an innocent
ovement, it knows no frustration, it knows no
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iction from anyone whatsoever. It meets the
dividual on the individual level of man; not on
e level of any culture, not on the level of any
hilosophy, not on a level of any faith, not on
ny level whatsoever. It meets the man on the
vel of man and transforms him to the Divine.
he principle is simple. Practice is much simpler.
there is no such system of satisfying the
ind by turning it inwards and experiencing the
eavenly Bliss inside, if there is no such system
revalent commonly known in this country, then
ere is this Spiritual Regeneration Movement to
2
ffer all in that direction. It is only necessary to
egin to meditate morning and evening. And
ow to meditate? Ill tell all those who want to
o it tomorrow morning, thats all. It only takes
few minutes to initiate and a few times, ten or
fteen minutes each time, meditating and check-
g the experiences. Thats all. Everyone must
egin to feel better than before with the start of
editation, and two or three times such medita-
ons and the mind makes a proper channel in
e invert direction. And that is sufficient for the
hole life. Fine. Go ahead the whole life, morn-
g and evening a few minutes meditation and
eep on enjoying all benefits of it.
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3
UESTIONS AND ANSWERS
would like to invite some questions. An
top related