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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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    UESTIONS AND ANSWERS

    would like to invite some questions. An