Transcendental Meditation (TM)

A popular Hindu meditation technique first taught in the West by Maharishi Mahesh Yogi, an Allahabad University physics graduate who, in the 1940s and 1950s studied among monks in the Himalayas. Emerging with his teachings in 1958, the Maharishi’s transcendental meditation spread across the United States and Europe by the mid-1960s. Due largely to the endorsements of celebrities such as the Beatles, Jane Fonda, and Mia Farrow, TM became one of the first forms of Eastern meditative practices to receive widespread media attention in the West. Essentially, TM is a streamlined form of the ancient Hindu initiation of bestowing a mantra, or sacred Sanskrit word or phrase, for the pupil to meditate upon for a short period each day.

A number of personal and social benefits have been claimed as a result of meditating. In fact, the movement has cited 508 individual scientific studies conducted since the 1970s, measuring psychological and physiological differences between meditators and non-meditators. The reports laud the physical and mental benefits of transcendental meditation, citing increased creativity, broader comprehension, improved perception, lowered blood pressure, reduced anxiety, and decreased medical visits among the meditators.

In 1977, studies such as those conducted by Fales and Markovsky at the University of Iowa question the validity of claims made by TM studies. Particularly, the analysis examines the phenomenon known as the Maharishi Effect, which asserts the effect advanced TM meditators can exercise over the social serenity of local communities. The scientific work on TM has been criticized within the academic community for methodological flaws, vague definitions, and loose statistical controls. It has been argued that the effects attributed to TM are the same effects produced by any number of yogic and meditative techniques; this places TM in the context of goals and results of traditional meditation.

The TM movement has also been criticized for lifting the time-honored Hindu practice from its religious context, mass producing it as a contemplative quick-fix for western consumers. Critics have argued that TM is disjointed from the Hindu mysticism from which it emerged, as well as from the other great world religions that have emphasized the need for paplines in order to give integrity to spiritual growth or eventual transcendental consciousness. Traditional Hindu mysticism regards meditation as a later stage in the program of continuing spiritual discipline, and passive meditation is considered secondary to active meditation in quality and results. Moreover mantra-diksha, or initiation, is not normally given until the aspirant has proven his or her fitness to engage in meditation. Hinduism also reserves its highest transcendental experiences for those who have properly fulfilled their social and religious obligations.

Criticisms aside, the five million TM participants (as asserted by the program) seem to attest to the everyday value of TM as a simple, natural means of relaxation and a feeling of well being. The method has received worldwide endorsement at every level of society, including support from politicians, scientists, doctors, and members of the general public. Many have brought TM to the pragmatic world of business, asserting its positive affects on productivity, job satisfaction, and employee health in the workplace.

Sources:

Akins, W. R., and George Nurnberg. How to Meditate Without Attending a TM Class. New York: Crown, 1976.

Bloomfield, Harold M., Michael Peter Cain, and Dennis T. Jaffe. TM: Discovering Inner Energy and Overcoming Stress. New York: Delacorte Press, 1975.

Chopra, Deepak, M.D. Creating Health. Boston: Houghton Mifflin Co., 1987.

Fales, Evan and Markovsky, Barry. ‘‘Evaluating Heterodox Theories.’’ University of Iowa 1997. http://www.trancenet.org/. March 28, 2000.

Forem, Jack. Transcendental Meditation. New York: E. P. Dutton, 1974.

Hemingway, Patricia D. Transcendental Meditation Primer. Philadelphia: McKay, 1975.

Kory, Robert B. The Transcendental Medication Program for Business People. New York: American Management Association, 1976.

Maharishi Mahesh Yogi. Meditations of Maharishi Mahesh Yogi. New York: Bantam, 1973.

Orme-Johnson, David W., and John T. Farrows, eds. Scientific Research on the Transcendental Meditation Program. Collected Papers 1. Seelisberg, Switzerland: Maharishi European Research University Press, 1977.

Kanellakos, Demetri P., and Jerome S. Lukas. Psychobiology of Transcendental Meditation: A Literature Review. W. A. Benjamin, 1974.

Scott, R. D. Transcendental Misconceptions. San Diego: Beta Books, 1978.

The Transcendental Meditation Program. http://www.tm.org/. March 28, 2000.

ASTRAL BODY

An exact replica of the physical body but composed of finer matter. The term is chiefly employed in Theosophy, and those numerous occult systems derived from it, to denote the link between the nervous system and the cosmic reservoir of energy. The astral body corresponds to the double of out-of-the-body experiences reported in psychic research. The term double, however, is less comprehensive and refers only to the living; astral body refers specifically to the bodily counterpart of the dead. The etheric double or body, in Theosophy, is distinct from the astral, but in Spiritualistic literature they are often interchanged. These concepts derive from traditional Hindu mysticism, though there are also Western precursors.

The astral body is the instrument of passions, emotions, and desires, and, since it interpenetrates and extends beyond the physical body, it is the medium through which these are conveyed to the latter. When it separates from the denser body—during sleep, or by the influence of drugs, or as the result of accidents—it takes with it the capacity for feeling, and only with its return can pain or any other such phenomena be felt. During these periods of separation, the astral body is an exact replica of the physical, and as it is extremely sensitive to thought, the apparitions of dead and dying resemble even to the smallest details the physical bodies which they have lately left. The Astral World is said to be attainable to clairvoyants, and many claim that the appropriate body is therefore visible to them. In accordance with theosophical teaching, thought is not the abstraction it is commonly considered to be, but is built up of definite forms, the shape of which depends on the quality of the thought. It also causes definite vibrations, which are seen as colors. Hence, clairvoyants may tell the state of a man’s development from the appearance of his astral body. For example, some suggest that a nebulous appearance indicates imperfect development, while an ovoid appearance betokens a more perfect development. As the colors are indicative of the kind of thought, the variety of these in the astral body indicates the possessor’s character. Inferior thoughts produce loud colors, so that rage, for instance, will be recognized by the red appearance of the astral body. Higher thoughts will be recognizable by the presence of delicate colors; religious thought, for instance, will cause a blue color.

This teaching holds true for the bodies higher than the astral, but the coloration of the astral body is much more familiar to those dwellers in the physical world who can see into the astral plane. Less familiar are the coloration and feelings of the higher bodies, for humans are relatively unacquainted with them.

There is a definite theory underlying the emotional and other functions of the astral body. The astral body is not composed of matter alive with an intelligent life, but it nevertheless possesses a kind of life sufficient to convey an understanding of its own existence and wants. The stage of evolution of this astral life is that of descent, the turning point not having yet been reached. He who possesses the physical body has, on the other hand, commenced to ascend, and there is, therefore, a continual opposition of forces between him and his astral body. Hence, the astral body accentuates in him such grosser, retrograde thoughts as he may nourish, since the direction of these thoughts coincides with its own direction. If, however, he resists the opposition of his astral body, the craving of the latter gradually becomes weaker and weaker, till at last it disappears altogether. The constitution of the astral body is thereby altered,for gross thoughts demand for their medium gross astral matter, while pure thoughts demand fine astral matter. During physical life the various kinds of matter in the astral body are intermingled, but at physical death the elementary life in the matter of the astral body seeks instinctively after self preservation, and it therefore causes the matter to rearrange itself in a series of seven concentric sheaths, the densest being outside and the finest inside.

Physical vision depends on the eyes, but astral vision depends on the various kinds of astral matter capable of receiving different undulations. To be aware of fine matter, fine matter in the astral body is necessary, and so with the other kinds. Hence, when the rearrangement takes place, vision only of the grossest kinds of matter is possible, since only that kind is represented in the thick outer sheath of the astral body. Under these circumstances, the new inhabitant of the astral sphere sees only the worst of it, and also only the worst of his fellow inhabitants, even though they are not in so low a state as himself.

This state is not eternal, and in accordance with the evolutionary process, according to Theosophists, the gross sheath of astral matter wears slowly away, and the individual remains clothed with the six less gross sheaths. These also, with the passage of time, wear away, being resolved into their compound elements, and at last when the final disintegration of the least gross sheath of all takes place, the individual leaves the Astral World and passes into the Mental. However, this rearrangement of the astral body is not inevitable, and those who have learned and know are able at physical death to prevent it. In such cases the change appears a very small one, and the so called dead continue to live their lives and do their work much as they did in the physical body.

Sources:

Mead, George R. S. The Doctrine of the Subtle Body in Western Tradition. London: John M. Watkins, 1919.

Reprint, Wheaton, Ill.: Theosophical Publishing House, 1967.

Powell, Arthur E. The Astral Body and Other Astral Phenomena. London: Theosophical Publishing House, 1927.

.::Encyclopedia of Occultism & Parapsychology::.

THIRD EYE - Ajna Chakra, Part 2

DEFINITION:

The Sanskrit word ajna means 'command'. This chakra is so called because it represents the level of awareness and harmony where it is possible for direct mind to mind communication between two people. It is the stage of sensitivity where individual minds can meet. It is the centre through which the guru communicates with his disciples and gives them commands. It is the link or bridge between the guru and disciple; therefore, this chakra is often called the guru chakra. It is the gateway to the inner temple of subtle initiation. Ajna chakra has many other names. It is called the eye of intuition where an awakened aspirant can perceive events in both the outer and psychic realms. The most common name is the third eye - the psychic eye that is located midway between the two physical eyes. This is the eye that looks inwards instead of outwards. It is an eye that everyone has, yet which few people know about and fewer actually open and use. In a sense most people are blind, since this third eye is never utilized to view the deeper levels of being. It lies dormant. In Sikhism it is also called the tisra til (third eye).

In India, the ajna chakra is called the divya chakshu (divine eye); the jnana chakshu or jnana netra (eye of knowledge) for it is the channel through which the spiritual aspirant receives revelation and insight into the underlying nature of existence. It is also called the eye of Shiva. There are various reasons for this name; one is that the ajna chakra is the means through which consciousness (Shiva) filters down to individuality. Also Shiva is the epitome of meditation and this is directly associated with awakening of the ajna chakra.

Various poets of India, such as Kabir, allude to the ajna chakra. They call it such names as the bankunal (the curving, zigzagging path) indicating the precarious path to wisdom; and the bhramariguha (cave of bees) indicating that subtle sound (nada) is the home-line between the ajna chakra of individual being and the sahasrara.

The ajna chakra trigger point is located in the centre of the brain at the top of the spine. However, this is a difficult area to sense for the purpose of yogic practices. Therefore, an associated trigger point called the bhrumadhya is utilized to awaken ajna chakra.

THIRD EYE - AJNA CHAKRA, Part 1

The ajna chakra is highest of the psychic centres in man. Above this level are bindu and sahasrara, which are not chakras or psychic centres - they really come into the realm of the ineffable. In the human framework there are said to be ten doors of perception. The first nine are the two eyes, two ears, two nostrils, mouth, anus and sexual organ. These are the gateways through which a person communicates with the outside world. The tenth door is ajna chakra, which leads 'upwards'. It is the tenth sense that leads directly to sahasrara, the source of all things. The first nine doors lead out to the material realms of being; the tenth door, ajna chakra, leads into the more subtle realms. It is the gateway to the fountainhead of life.