Table 9: Courses
taken. (more
than one answer possible)
Note that it is above all Group 1 [parents] meditators who
visited those courses which led to their deeper and more
intense involvement in the T.M. movement. 72% (22) of this
group completed the Sidhi-program, 60%(18) became T.M.
teachers, of which numbers 27% (8) took part in the
governor's course, which made them eligible, at least as
regards their state of consciousness to have the "post of
a governor" in one of the "capitals of the Age of
Enlightenment". At least 75% (three quarters) of all those
questioned came closer in contact with the T. M. movement
after their initiation. On the average each meditator took
7 courses, (group of parents, group of married partners 9,
group of ex-meditators 4)
During the courses themselves meditation lasted 2-8 hours
daily, according to the ex-meditators. In three cases a
daily meditation quota of over 8 hours was reported.
This affects the length of meditation for the individual
after the course has ended. The longer period of
meditation (for the individual) is already incorporated in
the course, so that the T.M. leadership, as a rule, will
not have to expressly indicate the longer desired period.
In spite of this, six meditators report, that after a
course they took, The course directors recommended a time
for meditation longer than 2 x 20 minutes daily. In this
way (53%, 33) meditated longer than one hour daily; i.e.
significantly longer than is officially recommended and
admitted by the movement. That this is a deliberate
process is shown by the reports of the six meditators and
also by the length of the sidhi program, which takes 2 - 4
hours to complete daily. In the group of married partners,
50% (4) meditate longer than 1 hour, in the group of ex-
meditators, 14% (4). This can lead to great changes in the
general life of the meditator, especially when the length
of meditation increases to 4, 6 or more than 8 hours
daily. This appears to be the case with sidhas, T.M.
teachers and governors. Of these three groups, 20%
meditated up to 2 hours, 25% up to 4 hours, 22% up to 6
hours, and one for more than 8 hours daily. In comparison
to that the "ordinary meditators", 88.5% meditate for the
official time of 2 x 20 minutes, 4% meditate up to 2 hours
and likewise 4% up to 4 hours daily.
The table shows that in approximately half the cases, the
cost was met by the person "out of his own pocket", and in
the other half the money was received from parents or from
an inheritance. Loans or work in the T.M. movement were
also available, work which would then make the person
eligible to take the course.
Examples:
"The courses were paid for with housekeeping money, from
our joint bank account, and salary. " (3/42)
"He used my money (married partner) and spent all of my
inheritance." (3/42)
"He sold all the furniture in the apartment to get money
for T.M. He borrowed money from strangers and
acquaintances, and also probably from people who he
himself had initiated. He talked about them having made a
gift of it to him." (3/42)
It must not have been very easy for meditators to get the
immense sums of money required to take further courses and
to experience the supposedly deeper meditation
experiences, On the average, each meditator spent 17,322
German marks [roughly $22,700] (5,003 [$6,600]) for the
T.M. organization, or made it available to them as a gift.
(The number in brackets indicates the middle value, which
does not take into account the extremely high or extremely
low contributions.)
It is characteristic that married partners were at the top
of the spending league with 37,625 German marks [$49,400]
(9,000 marks[$11,800]), followed by the parent group,
whose children on average spent 26,139 marks [$34,300]
(10,500 marks [$13,800]. The ex-meditators spent 3,469
marks [$4,600] (1,498 marks [$2,000]) on courses. The
married partners group often make their share of the
outcome of divorce proceeding (itself caused by T.M.)
available to the T.M, movement. The amount on occasions
reached 100,000 marks [$131,300] The following table shows
the amounts spent by the meditators involved in this
investigation.
Here is also the typical phenomenon, that the "ordinary
meditators" only in a rare case spent more than 1,000 -
2,000 marks [$1,300 - $2,600], whereas the "insiders"
(sidhas, T. M. teachers, governors) in 56% of cases spent
more than 6,000 marks [$7,900].
As the table shows, 12% (8) did only meditation and 15%
(10) only courses. The other 73% (43) were more closely
involved with the T.M. movement, 8% (5) part-time and 32%
(21) full-time. According to statements made during
interviews, work was done in the center itself, as well as
putting up posters, distributing pamphlets, writing
letters to politicians or to the papers, or furnishing a
new center etc. As well as these activities were the
weekly meetings with meditators and the group meditations.
Full-time workers are usually T.M. teachers and governors,
who are in charge of a local center or work in a "forest
academy" on a regional level. (The differences between
Group 1 [parents] and Group 2 [ex-meditators] are
explained, at least in part, by the fact that most of the
T.M. teachers and governors are in Group 1 [parents].)
Asked why they spent so much time at T.M., each meditator
gave personal, religious, and inter-subjective reasons for
doing the practice, all of which, however, were based on
and sprang from T.M. theory and practice.
Examples:
"It was necessary for his fulfillment." (2/44)
"I needed it as a life-support." (3/44)
"He said that he would help mankind through his
meditation. The state could take care of the family. When
he wanted to go to Seelisburg for a year, the T.M. people
said that my husband was burdened physically and mentally
with the large family; he needed a year's rest." (3/44)
"T.M. brings world peace!" (3/44)
"In 1980 I wished to bring Hamburg to 1% enlightenment."
(2/44)
"There was no question about it. It was good, proper and
important." (2/44)
It can be seen from these answers to a certain degree how
a changing in the perception of the world begins to occur.
In the place of realistic self-appraisement come
omnipotent concepts in tandem with increasingly egocentric
attitudes, all of which are legitimized by T.M. Also, the
other goals of T.M. are accepted without question.
74% had problems during the meditation and because of it.
They judge the meditation to be altogether negative
getting steadily worse or are in two minds.
Table 17: Did you
believe in the
Maharishi effect? (this question was only put to ex-
meditators)
It is amazing that over 50% of all ex-meditators believed
in the so-called "Maharishi effect". This is the claim
that when 1% of the population in the city/area meditate,
that a substantial improvement would be seen in all
aspects of Fife in that particular region. (A promise in a
T.M.. advertisement goes: "With the help of the Maharishi
effect society will automatically become an ideal society,
a society without disease.. .".
If one divides the ex-meditators into ordinary meditators
and insiders, it can be seen that the ordinary meditators
believed in the effect (53%) to the same degree as the
insiders (50%).
Here too it is noticeable that 58% believed that one day
they would be able to fly. Three quarters of sidhas had as
the most important motive a greater development of
consciousness.
That 64% of sidhas took the course because it was
recommended them by organization shows the growing
conviction of many meditators that "everything that T.M.
says is good, proper, and important".
Meditators also accepted without question the
reincarnation theory, karma and dharma theories. This is
down in the other variables.
91% of those in our study became part or full vegetarians
through the influence of T.M. Only 9% never tried
vegetarianism, despite T.M. The longer a person practices
T.M., the higher the likelihood that he will become
vegetarian. This is shown by the fact that in the parent
group, whose children have on average practiced T.M. for
7.3 years, almost 100% are vegetarian, whereas in the
group of ex-meditators who on average practiced T.M. for
2.9 years, only 81% were vegetarian, at least temporarily
speaking.
A similar relationship exists between ordinary meditators
and insiders. The following table shows that insiders are
far more likely to be vegetarians than the ordinary
meditators.
In order to avoid misunderstandings let it be said that it
is not being suggested that there is anything wrong with
vegetarianism. The variable is only being used to indicate
that the teaching of T.M. and the experience of meditation
has such a strong influence on meditators, that even
"convinced meat-eaters" are converted.
Examples:
"He slowly became vegetarian. He first wouldn't eat any
more meat, then no eggs, finally he would only eat grains
and cereals." (3)
"She became vegetarian. Then she wouldn't prepare anything
else for the family." (3)
The T.M. Movement has established a "Ministry for Health
and Immortality," and promises meditators a life without
sickness. According to the meditators' perception of
reality that is considered factual, and consequently they
do without health insurance.
Out of the 29 meditators who gave up their job or studies
to work full-time for the T.M. movement, only two were
insured by the T.M. movement, and those two only because
of outside pressure to do so. 38% (11) weren't insured at
all, the parents or married partners insured another 38%
(11). Only 17% (5) insured themselves or kept up existing
insurance. Here also, one cannot but suspect that the T.M.
organization takes advantage of the changed perception of
the world on the part of the meditator who works
for them, in order not to have to pay a salary or medical
or social insurance.
When a sickness or illness does occur, it is mostly simply
denied; it doesn't fit into the theory. A visit to a
doctor is out of the question. In the most extreme case
meditators working for the movement will go to a T.M.
doctor (who will "prescribe" more meditation. See section
4.1.5.1.) or will visit a homeopath.
Examples:
"He will only allow himself to be treated by homeopaths."
(3)
"He went to his T.M. doctor, who advised him to meditate
more." (3)
"My T.M. teacher was disgusted, that I had entrusted
myself to the care of a doctor. I always make the wrong
decisions, he said." (2)
The differences between groups 1 and 3 and Group 2 [ex-
meditators] revolves around the fact that in Group 2 [ex-
meditators] most were only ordinary meditators, of whom
only 57% were very strongly
influenced, as opposed to the insiders, of whom 98% were
very strongly influenced.
This influence is strengthened by the central figure of
Maharishi Mahesh Yogi. In answer to the question "What
position did M. Mahesh Yogi occupy in your world view?",
many said that they saw him as a "leader," a "divine
person," and he occupied the position of primary
importance in their lives. Whatever he said, was binding.
These meditators made themselves dependent on his
authority and lost the capacity for independent thought
and action.
Examples:
"Maharishi was the master and stood in the center."
(2/71)
"The great sage, who has perception." (3/7l)
"Leader of her movement." (3/71)
"Maharishi has the status of a god. Likewise he is a type
of father and protector. He makes everything right."
(l/7l)
"First of all he was the overwhelming personification of
an enlightened way of life, which I dared not try to
achieve because of a self-awareness of my own short-
comings." (2/71)
"He was the leader, we would have followed him into the
sea." (2/7l)
The influence of T.M. and the central position Mahesh Yogi
occupies for meditators is self-evident. The continual
justification of his leadership role was expressed thus by
an ex-meditator: "With us it was like this: whoever is in
the highest state of consciousness has the right to
exercise power over people who have a lesser awareness.
That is, in an Indian context, caste-awareness. The caste
system comes from this. It's a matter of consciousness and
incarnation." (2)
Table 23: Was the
exercise of
free will influenced during the time of involvement with
T.M.?
73% of meditators were influenced strongly to very
strongly in their exercising of free will or
determination. Here also it is clear that insiders were
far more affected than ordinary meditators. They became
what Maharishi prognosticated in his teaching.
"...even those who are not so highly developed mentally
can become innocent instruments in the hand of the
almighty and fulfill his plan...not a great deal of
learning is required, only a complete self-deliverance to
the master. This gives us the key to success." (Mahesh
Yogi in "Holy Tradition"
page 13)
Using this recording from the interview, the dangers
involved in this type of meditation can be illustrated,
dangers particularly relevant to those beginning the
practice who are under 25 years of age.
With 56% (34) stress played no part in their lives before
their initiation, and it was
for 25% only a factor of small importance. Only for 2
interviewees was it of major importance. Here also there
is the same tendency as before, in Group 2 [ex-meditators]
a different emphasis is ascertainable. Group 2 [ex-
meditators] had the highest stress factor before T.M.
After the initiation into T.M. stress played a very big
role for 60% (37), it was an important factor for 26%
(16). Only 8% considered it of small importance, and with
7% (4) it played no part whatsoever. As the following
graph shows, the stress factor indication has practically
been turned upside down. Although meditators have as a
matter of fact less stress in their lives due to their
changed life-style, they are conscious of a large to
massive amount of stress. This discrepancy between
"objective", i.e. actual levels of stress, and the
subjectively perceived stress factor causes in many
meditators far reaching negative consequences for their
personality as a whole.
Table 25: Were
there changes in
the ability to make decisions? Who did you consult for
important decisions?
An evaluation of the above question gave the results shown
in Table 25, which shows an alteration in this field too.
47% (28) became underlings to authority regarding
decisions made, 12% (7) became unable to make decisions.
Just 33% (20) had the same decision making capacity while
one meditator according to his own statement, had improved
on this capacity. This result suggests conclusions which
could be made with regard to the centralized hierarchy of
the T.M. organization and its aims. The result for Group 2
[ex-meditators] is in conformity with this, who had little
contact with the T.M. organization and consequently were
not affected in the same measure with regard to their
ability to make decisions.
Examples:
"I didn't know anymore how to make decisions, there was no
personality anymore, absolutely nothing." (2/77)
"The constant referral to the T.M. lifestyle was markedly
strong. You ask the people and change according to their
advice." (2/77)
"I didn't make decisions spontaneously. Spontaneity
disappeared, the verve for living dissipated." (2/77)
"I always asked the T.M. teacher what I should do. 1 said:
You decide for me. 1 followed his decisions. That became
my will." (2/77)
"I became more easily influenced and needed longer to make
a decision about something." (2/77)
"He went to Seelisburg to ask whether he should continue
with his studies." (1/77)
"She became completely unable to make decisions. She felt
totally enveloped by Maharishi and lived from day to day."
(l/77)
Table 26: Changes
in the
physiognomy (more than one answer possible)
In 67 cases 50 showed a change, in other words 75% of the
total number.
In 82% (4) of the cases, the facial expression (i.e.
normal) changed. Members and ex-meditators report of a
mask-like facial expression, strange smiling and twitches.
In 28% (14) of cases, body deportment was altered. The
general posture was characterized as: stiff, plump,
sloppy, slow and cramped. In 52% (26) or cases, the voice
had changed and was described as in the following: softer,
inarticulate, slurred, solemn, and laborious. In 30% (15)
of cases, the handwriting had changed. It was wider and
more drawn out, not concentrated, erratic, had many slips
of the pen, and spelling was more incorrect.
Table 27: In what
way did the
personality of the meditator change.
The question about the overall impression of personality
changes caused by T.M. (whatever the individual understood
it to be, was answered by positive remarks by 12% (8).
Another 12% (8) said that absolutely nothing had changed
and 75% (49) judged the changes which occurred as begin
altogether negative.
Of the 7 testimonies which reported a positive change in
the personality, 6 came from the ex-meditators, of which 5
ex-meditators had no contact at all with the T.M.
organization, although regular in their meditation. In
this group only 52% considered the changes to be negative.
All three groups show a clear negative trend with regard
to this question. Meditation is an inner-personal process
and cannot be understood by means of analytical factors.
With meditation one is talking more about well-being and
overall satisfaction - this is also the claim of the T.M.
movement. Yet 75% (three quarters) of the meditators do
not report this, rather, this type of meditation meant for
them a disturbance in the development of their
personality, which, years later, was still evident.
Table 28:
Interests before T.M.
(more than one answer possible)
The interest in travel, music and theater was above
average for the soon-to-be meditators. Conspicuously low
was the interest in television; half (27) said that T.V.
had no importance or role in their lives, for a further
25% it had only a small part. For only 11% (6) television
played a major part in their lives.
Table 29:
Activities before
T.M. (more than one answer possible)
Here we are concerned with a group of soon-to-be
meditators of whom approximately one in five were engaged
in the activities shown in Table 29. Approximately half of
them involved themselves externally in societies, church
and politics, in addition to internal relationships with
relatives and friends.
The vast majority 82% had no experience of loneliness
before T.M. The readiness or ability to communicate was
markedly high. On average 70% (46), said that they liked
to have discussions (on topics). They were interested in a
wide variety of themes, and could listen attentively to
others and were able to argue to the point.
Overall the meditators are people who, before T.M., had
varied interests, were alert mentally, and open. They also
had good to very good relationships with family and
friends.
Table 31: Changes
in the daily
rhythm. (more than one answer possible)
In 90% of cases (61), eating, sleeping and/or work habits
changed. 41 meditators changed to a major degree their
eating habits, which corresponds with the factor that 45
meditators became strict vegetarians. This result shows
that all 3 Groups only then admitted to a change of eating
habits, when they had become strict vegetarians.
Examples:
"She was only in the house on weekdays, and finally moved
out. The children were totally neglected by my wife."
(3/67)
"When my husband went to bed in the evening, he forced me
to do the same. I had to take sleeping tablets, otherwise
I wouldn't go to sleep. There was a troublesome situation
during the mornings, when he was doing his (yoga)
exercises and I couldn't prevent him from doing them."
(3/67)
"My wife was always tired, slept continually, sometimes up
to 12 o'clock midday, and went to bed at 10 o'clock in the
evening. She didn't have the mental capacity to look after
our child, who was 14 months old. I had to come home
before noon from work to look after the child. She also
didn't bother with making any breakfast, didn't go out of
the house anymore (i.e. even to get sick benefits) except
when it was to meditate somewhere." (3/67)
"He was sometimes a whole day in his room, although there
was a lot of work to be done, as opposed to what he used
to be like. It was like a forced thing with him, that he
couldn't work anymore. He said that what he had done
before T.M. was all wrong; he wanted to leave the family."
(1/67)
"He took no further part in the family life. He prepared
his own food himself." (1/67)
"I had pains in my stomach quite often. I slept a lot
more." (2/67)
"When the baby had to be changed and it was time for T.M.
then the baby had to wait." (2/67)
"I suffered from insomnia and lived an irregular life."
(2/67)
"I had a more regular daily routine, became more attuned
to nature. Nature became more trustworthy to me than
people or indeed myself." (2/67)
In answer to the question "did interests which (you) had
before T.M. change?", 76% (48) said that they had
dissipated; only 5% (3) said that interests which they had
had before T.M. had since grown. As against that 91% (57)
showed a very strong interest in T.M., in other words,
they were developing a different structure of motivation
and impulse during T.M. and shifted all focus of interest
onto T.M.
Examples:
"My husband could not stand watching catastrophes on T.V.
anymore. His interest in politics had disappeared".
(3/66)
"During discussions or after television reports about
various world events there was the usual commentary: 'A
few T.M. teachers should go out there!" (3/66)
"I did absolutely nothing anymore: I just sat around the
house, sat there and thought, read about spirituality, had
compulsive thoughts, and no interest in involving myself
in any activities." (2/66)
77% (50) reported that T.M. played a large to very large
part in discussions, 8% said that discussions ran
normally, and 15% didn't discuss or talk about it at all.
In Group 2 [ex-meditators] the values were somewhat lower.
A comparison between ordinary meditators and insiders
shows that this variable (role of T.M. in discussions)
gains importance in accordance with the measure of
involvement with T.M. For 93% of insiders T.M. played a
large part in discussions, as against 48% of ordinary
meditators.
From the qualitative statements made, it becomes clear
that outside observers find these discussions cliched,
mechanical and indoctrination-like ("he went on like a
recording, always repeating himself").
Ex-meditators speak often about positive effects (of T.M.)
in their testimonies. In their opinion they were better
able to listen to others and didn't carry on any trivial
conversations.
What is important for meditators is often meaningless for
detached observers. The altered world-view can be seen
here. After giving up T.M., the framework of perception
fostered by it begins to be slowly dismantled. This
phenomenon is portrayed in the following recordings:
"I had big problems with my mother. I explained to her
about all the positive affects it had, but she said that
she couldn't see any of them. She found me more withdrawn.
Her perception of people is very sharp. Today I believe
her. I became more egotistical, I didn't care about the
family. She could find absolutely none of the positive
workings of T.M. and believed that I had become more
isolated. Now I see that too, since I revolved a lot more
around myself, and couldn't direct my attention to other
people." (2)
Examples for style of conversation:
"Her style of conversation became very constricted, she
became more aggressive and more intolerant. During the
divorce proceedings in court my wife made T.M. the issue,
much to her disadvantage. She said that if I were to begin
meditation, she would come back home immediately."
(3/64)
"The whole type of discourse had a missionary and
indoctrination-like character.' (3/64)
"...Had developed a primitive type of speech, had
difficulty with articulation...head was either very empty
or very full." (1/64)
"His style of speech had changed, in that there was a
mandatory introduction of T.M. into everything. Whether we
talked about eating or traffic conditions, everything
became engrossed in T.M. When we had a guest in the house,
who had nothing whatsoever to do with T.M., then he would
set about convincing the guest to begin T.M."(1/64)
"His style of speech was different, he became a know-all
and saw T.M. as being the only truth, and he attempted, in
an almost fanatical way to convert everyone." (l/64)
"Light discussions were dispersed with no more interest in
that sort of thing: - one talked about far-reaching
matters that were of importance and relevance." (2/64)
"No concentration - forgot words, stuttering got worse."
(2/64)
"A quarter more sensitive tone of voice. Everything was
gradual and measured. We exchanged greetings with 'Jai
Guru Dev'." (2/64)
Table 34: Social
contact within
the family before and during T.M.
Before initiation into T.M., 81% (46) were more or less
active in the family life. Only 16% were withdrawn. During
T.M. only 43%(23) took part in any way in family life. 57%
(31) withdrew completely from the family. The median
shifts from 1.667 to a value Of 3.629 during the T.M.
period. Although most had an active family life before
T.M., this became much less during T.M. A comparison
between ordinary meditators and insiders shows that 66% of
insiders and 42% of ordinary meditators withdrew from
family life. The reason for the downturn of social
relationships in this area cannot be looked for simply in
the T.M. organization milieu, since it resides chiefly in
the type of meditation involved and the practice of that
meditation.
Examples:
"The situation at home became worse and worse. I could
hardly stay there. I'd get into my car and drive off to
see my T.M. teacher. I neglected the housework" (2/61)
"I wasn't interested in conversation anymore, and was
arrogant towards - my parents because they weren't
meditators."(2/61)
"He only had contacts with other meditators. When he
brought friends home with him they were from the ranks of
T.M. Everything he said was like a recording, always
repeating himself, always the same thing...a confrontation
always happened at family get-togethers, and then he
usually ran off. There was only one interest in life for
him and that was meditation - he lived according to
meditation, and while he was still home, never took part
in family life. He said too that he could suppress hunger
through meditation he didn't need to eat normally like the
rest of us. He said that a person need only two to three
hours sleep. When he spent a little time here, he didn't
get up so early in the morning, in fact he idled away a
lot of the time. He said he couldn't bear cigarettes being
smoked and kept to himself. He ate only rice, and wouldn't
eat anything else, including the vegetables because I had
put a little gravy in them. He maintained that he couldn't
take that, that it had the same affect on him as alcohol -
he turned into a egotist, only his happiness and his well-
being were important. He had become much more
delicate..."(1)
In Group 3 [spouses] standard variables were put to those
questioned, which would yield information on the state of
the relationship in the marriage. The variables were
further underlined with a graded value-system: 1.2.3.4.
1. very much / very intensive/ very good
2. a lot/ intensive/ good
3. little/ average/ satisfactory
4. none/ casual/ unsatisfactory
In Table 35 the median is given for the variables for
before as well as after T.M., with the corresponding
difference. The value 2.333 signifies, for example that
the judgment on a particular variable lies between "a lot"
and "little".
The variable "time for partner" is reduced by 0.9 points,
caused by engagement in the T.M. movement. Discussion
between the married couple, which was the variable which
received the worst rating, remains approximately the same,
since there is now in the marriage quite a lot of
discussion about T.M. The emotional relationship to the
other partner must be viewed in context with the intimate
relations. Both variables showed a considerable reduction
in rating (by 1.00 point and 1.69 points respectively)
Relationship with the children and minding of the children
are considerably reduced, by 1.25 and 1.00 points
respectively. This can be explained by the previously
outlined change in the framework of perception, and an
increasingly introverted behavior pattern. The
relationship with the partner and the children is
considered to be a stress producing thing, which is to be
avoided, because it hinders the evolution or development
of their own selves. The gradual reduction out to the
complete cessation of intimate relations should be seen in
this context. Intimate relations cause bad karma. The
general impression is therefore strengthened, that the
hermit or monastic lifestyle is valued higher than the so-
called "householder" life-style. Because of this, a far
above average amount of meditators end their marriages,
because the everyday demands within the family become too
much for them. The noticeably worsened relationships with
the children were to lead, in some cases, to a severe lack
of development on the part of the children.
In general, there is an overall decrease in the quality of
living in all areas. The capacity for carrying on a loving
relationship is drastically lowered, up to the point where
there is a complete inability to carry on the
relationship. Indifference, less interest, and less time
for children and partner were all found to be firmly
established. In extreme instances, it came to divorce and
also an almost total neglect of the children.
Examples:
"I had started to develop strains of intolerance, I became
much more indifferent to the problems of others. I had a
rather different attitude - they should try and do
something to help themselves! As egotism of the highest
degree and egocentric behavior occurred. The whole T.M.
thing is developed on the notion that - I should be
feeling good, I have to become enlightened, and so on, me,
me, me... people and things around you have no part to
play. Interest in world affairs got less and less, and so
did my sporting activities. I had a lot more time for
questions of religious and philosophical content. When it
was time to do the T.M. meditation, then the baby could
wait or visitors could wait until I was finished. Even
then I sometimes said that real things were more important
than T.M., but as far as my husband was concerned, T.M.
was more important.
Against my own convictions, I withdrew - more and more
from my contacts with others. I only began friendships
with other meditators during the time I practiced T.M. An
exaggerated self-adoration, a continuous self-praise; what
a great wisdom we had in our lives, recounting of
experiences, how great the meditation was, and how we
could persuade more peep to do meditation and how we could
help the organization to expand." (2)
"She had hardly seen the children for a year. After five
months she had seen them for an hour. During this hour she
was on the telephone to the T.M. center for forty minutes.
She would crack up without T.M....she sued me and her
father for maintenance.' (3/61)
"The mother didn't look after the child anymore, and let
it go on crying when something was bothering it...the
mother didn't go out to the playground with the child
anymore, it was kept the whole day in the apartment, in
its playpen." (3/61)
"The family went completely apart. She was only interested
in T.M. anymore, and took no time to be with her husband;
she led a separate existence from the child; she wasn't
capable of even speaking to the child, had absolutely no
patience with the little one." (3/61)
Table 36: Changes
in conflict
situations and behavior.
Just over a quarter (26%, 16) became more aggressive
during the T.M. phase, but in Group 3 [spouses], the
actual percentage is a staggering 70%. 18% (11) became
more
intolerant, 18% (11) wanted to avoid conflicts, 10% (6)
wanted to avoid conflict if possible, but were however
more aggressive if a conflict did arise. 5% (3) were not
able for any stressful situation, 10% (6) reported no
change and only 5% (3) became more tolerant in their
behavior. It is interesting that only 10% (6) showed no
change and that only 5% (3) were more tolerant. Regarding
all other variable, T.M. had a negative effect. The
majority showed a disturbance or disruption of inner
balance.
Examples:
"My husband was a peaceful and calm person before he began
T.M. During the T.M phase there were arguments every day;
shouting, raving, cups were thrown out the window and
clocks too, - the ticking of the clock disturbed him. He
required absolute quiet and rebuked anyone who disturbed
him." (3/65)
"Couldn't be brought out of (his/her) composure. Grinned
happily." (1/65)
"Started to cry when he was under pressure without the
possibility of escaping." (1/65)
"He displayed a certain indifference, and hardly any
emotional reaction." (1/65)
"During situations of conflict or stress, a strong
detachment or aloofness was evident." (1/65)
"He became more and more aggressive in conflict situations
with regard to words used and his demeanor. He was always
in the right." (1/65)
"T.M. made me colder - a composed egotism." (2/65)
"I became much more likely to get uptight about something,
because I had become more sensitive." (2/65)
"I didn't allow myself to get involved or burdened with
stressful situations, became more intolerant." (2/65)
Table 37:
Relationships to
other people before and during T.M.
55% (37) had close friendships before T.M. and 30% (20)
had at least a few acquaintances. Only 6% (4) lived an
isolated life. The relatively good relationship to other
people is shown by the median 1.405.
During the T.M. phase, only 20% (13) had close friendships
and 20% (13) some acquaintances, and 50% (33) lived an
isolated life; in Group 3 [spouses], 70% lived an isolated
life. Group 2 [ex-meditators] displays the best results in
terms of relationships to other people. The median dropped
by 1.595 points to finish at 3.000.
Relations with other people are neglected for exactly the
same reason as were the relations within the family. As
against that, new and close contacts are founded within
the subcultural milieu of the new grouping, which is shown
in the following table.
Table 38: Were
new contacts
made during the T.M. phase?
89% (55) made contacts only with other meditators, 2% (1)
only with non-meditators and 10% (6) with both. Note that
in Group 3 [spouses] all meditators made new contacts
exclusively with other meditators, i.e. within their new
grouping. It is apparent that interest in things outside
of T.M. drops. The companionship with people of like mind
provides a certain assuredness. Regarding contact with
non-meditators, the missionary aspect lost importance as a
result of those contacts. Contacts with T.M. people were
often described as "very intensive " and "warm". Main
subjects are T.M. and meditator experiences. There is a
lot of meditating together. The evening T.M. center group
meetings provide the occasion for the introduction of the
meditator into the esoteric level and teachings through
accounts or narratives by T.M. teachers, governors or
other meditators. There occurs a process within the new
referral group through the experience of group meditation
which involves group dynamics; this process is intended to
induce a slow and almost imperceptible acceptance of the
teachings and perceptional[sic] framework, i.e. view of
reality.
Examples:
"...and sometimes they sat down together in the evening,
and a governor from Switzerland came in wearing a shirt
and tie, a person completely unknown to us, and explained
something about the cosmos and spheres, and you had the
feeling that you would have to be intelligent to
understand it. My heaviest understanding of people told me
that what he was talking about was nonsense, and I much
preferred not to try and understand it all, but to simply
watch and observe him. None of the governors were married
and I asked myself how that could be, whether they
couldn't enter into any kind of relationship, since we'd
just heard that (as a result of T.M.) you could become
more intensely involved with your partner. They all gave
the impression that they were living purely for themselves
like monks, almost. I asked this question, and received
only a vague reply - no clear answer; there was a lot of
talking without any concrete point being made, and I was
effectively ignored. Then you were put off the subject
with lot of nice talk about the cosmos. They wanted
nirvana, it's beyond the cosmos, they say." (2)
"During that time I had a certain type of contact with
meditators, it's a sort of circle which holds together
like you wouldn't believe and is not open to others
(non-meditators). That's actually a contradiction, because
if you want to spread the thing, then you should go to
where there is poverty and suffering, since the stress
could go into them and they don't want that....that once
happened to me, when I had backpains due to tension and I
wanted someone to massage my back, but no one would do it,
since they said, that that was stress and unstressing, and
if we do that with our hands then it will go into our
bodies. I was pretty shocked at this. They don't like to
help others." (2/63)
"We talked about meeting with T.M. teachers, about
training courses, about what would be like when you're
dead, what experiences I had when I meditated." (2/63)
"The T.M. teacher in our house wanted no contact with the
outside world because of the stress inherent in it, and
exhibited no social behavior." (2/63)
Diagram 6:
Comparison of Phases I and
2, an average taken from parent group, ex-meditator group
and married partners.
Susceptibility changed from +1.100 (Phase l)to 1.303
(Phase 2), i.e. an increase of 0.202 points. Apathy rose
from -1.282 (Phase 1 )to -0.740 (Phase 2), indicating a
change of +0.542. Likewise egotism increased, it rose from
+0.457 to +1.05l, i.e. by 0.594 points. All three
attributes showed an overall increase in importance. As
monitoring items they accordingly gave an indication as to
overall tendency as far as the complete picture was
concerned, There is to be seen a worsening in the
attributes of the personality of meditators in the passage
from Phase 1 to the phase during meditation practice. The
trend of this worsening will be dealt with using
individual evaluations and comparisons. Before that, we
would like to draw attention to Table 39A. It gives the
average data regarding the change once more.
Table 39A: Overview of average
change from Phase 1 to Phase 2 for ex-meditators, parents
and married partners.
Table 39B: Personality profile
for Group 3 [spouses] (married partners) .
The judgment of the married partners group (i.e. the non-
meditator's judgment of the meditating partner) was very
close to that of the parents. The item "perception of
reality" had decreased by 2.800 points; from +0.600 to
-2.200. If the view of reality was accredited with some
import by both partners before the invitation (of one of
them), it was now a source of great conflict. The second
greatest change given by the married partners group was
openness. This decreased by 2.800 points; from +1.4 to
-1.4.
The meditation reduced openness in its being a
communicative quality. As a non-verbal attribute of
understanding and the ability to communicate one's
thoughts, it transformed into the opposite. Through this
lack of openness, honesty shows a startling drop (-3.100).
This evaluation is of significance in that honesty, being
one of the trust-building supports of every relationship,
was in no way stabilized or increased through the T.M.
meditation. This lack of honesty becomes even more
significant when one sees how small the change in honesty
is with the ex-meditators (-0.636) when compared with that
of the parents group (-1.776). Other items are notable for
the extreme changes which they undergo: ability to make
contacts changes by -2.600 point, politeness by -1.722
points, warmth and sympathy by -2.200 points. These three
attributes can be described as being factors of impulses
of the emotional aspect. A distinct cooling in the
relationship is indicated, on the commencement of the T.M.
practice by one of the partners. (see diagram 7).
Personality Profile
Diagram 7: Comparison between
Phases 1 and 2 for married partners.
In the area of performance, therefore, T.M. does not
cause an improvement, rather a disimprovement[sic] and
accordingly fails in its promises for this area, as with
others. (see Diagram 8)
Ex-meditators, parents and married partners are all united
in this aspect, with some individual differentiations.
Even ability to make contacts (-2.431) and dependability
(-2.117) as well as warmth and sympathy (-2.177) were
reduced in the opinion of the parents. They give an
indication of the social attitudes of the children towards
their parents. We have to bear in mind however, a possibly
concealed process of detachment (i.e. as part of growing
up). Even with this in mind, the problem of a reinforced
separation and a shutting-off process does not seem any
less immediate and significant. The judgment of the ex-
meditators for these attributes are an indication of the
correctness of the parent's observations.
Personality profile.
Diagram 8: Comparison between
Phases 1 and 2 for parent group.
Table 39D: Personality profile of
Group 2 [ex-meditators]
The ex-meditators were careful in their self-evaluation.
(Diagram 9). They ascertained the general development of
their personality during the T.M. meditation phase to be
negative, but in doing so probably either did not take
account of other peoples' perception of themselves, or did
not rate such observations very highly. For this reason,
the "extreme" judgments of the parents and married
partners groups did not find expression here. Apart from
that, they [ex-meditators] had not nearly been as long
involved with T.M. as had the meditators in groups 1 and
3. Notable here is the relatively strong transformation in
the perception of reality (-1.273) and openness (-0.995)
as a result of the meditation. It is to be assumed that
the change in both items caused a great deal of conflict
in their lives. Likewise a strong decrease in humor was
evident (-1.000), this attribute would appear to reflect
to a large degree a person's personality. It was also
evaluated as having decreased by the parent and married
partner's groups. Interesting is the reported increase in
self-awareness and equilibrium. (+0.445 and +0.636
respectively) These evaluations seem only to be justified
in relation to the practice of T.M., and not in an overall
sense, as they are relevant only in the context of the
then-existing isolation from non-meditators.
Personality profile
Diagram 9
: Comparison between
phases 1 and 2 for ex-meditators' group
The ability to concentrate worsened in 56% of cases (34),
it improved in 16% of cases (10), and remained the same in
26% of cases (16). In Group 2 [ex-meditators] the
improvement and disimprovement[sic] figures balanced each
other out, while in Groups 1 and 3 more than 70% recorded
a worsening in the ability to concentrate. This decrease
in the ability to concentrate was expressed in many cases
in increased forgetfulness, absent-mindedness and an
inability to engage in activity which was of a continuous
nature, i.e. which demanded concentration over a period of
time.
Examples :
"She couldn't concentrate anymore, her depressive phases
became longer and longer.' (3/75)
"Her already weak concentration got even worse." (3/75)
"For five years I was able to concentrate well, but after
that it got really bad.' (2/75)
"My ability to concentrate got worse rather than better;
at home I only did what was absolutely necessary - I was
concentrating only on T.M. and the T.M. family.' (2/75)
In all three groups there was a general decrease in
performance abilities. Only in Group 2 [ex-meditators] was
there an increase, in some cases. In 61% (37) of cases,
the ability to manage the workload decreased, in 13% of
cases (8), it increased, and in 21% of cases (13) it
remained the same. The statements made by those in our
study point to a lack of drive and an inability to carry a
task to its completion.
Examples:
"His job became more and more burdensome for him. He gave
it up." (3/74)
"He got weaker and weaker: it was all to much for him."
(3/74)
"He got weaker, less able to do things and had less drive,
his health was pitiful." (3/74)
"No achievements anymore, apart from T.M." (l/74)
"For six months after the initiation her performance (at
school) got better. She said that that was because of
T.M. After that, however, she lost her equilibrium. The
teacher noticed it too. She had difficulties with
concentration." (l/74)
4.5.3. SCHOOL AND PROFESSIONAL CAREER
Table 42: Changes in school and
professional career
On average 58% (38) of those in our study had their
careers damaged through the influence of T.M., which they
judged to be negative. In 40% (26) of cases there was no
change, and only one meditator reported a positive
influence on his job career through his involvement with
T.M.
Involvement with T.M. leads rarely to an improvement in
the career situation of a particular individual. It is
more often the case that interest in the job/career wanes,
for example, because it is now considered meaningless.
After studies or jobs are given up altogether, so that all
energies can be devoted to T.M.
42% (28) of all questioned gave up either their job or
studies because of their involvement with T.M., in order
to work full or part-time for the organization or to take
part in long courses. It is important to note that in the
parent group, whose children meditate, 63% gave up either
their professional career or their studies, while
in the ex-meditators group only 22% did so. This fact
serves as an indicator to the fact that Group 1 [parents]
is more intensively and more actively involved in the T.M.
movement. Ideology, as well as the belief in their own
evolution, plus evolution in general, lead
many meditators to give up their career or studies to work
year long without pay or health insurance for the T.M.
movement. (a T.M. teacher "If both study and T.M. are not
possible together, then it's better to give up your
studies,.")
It is ascertainable from our interviews that meditators
are sent away again by the T.M. movement as soon as they
(the meditators) become either incapable of working or
paying their way (see section 6.5)
Examples:
"He left everything lying around and undone, didn't do
anything except T.M. He wanted to make it a new aim in his
life. After the divorce he lived only for T.M. At the
moment he had received a certificate from his T.M. doctor
saying he was unable to work, but that's not the case. His
is unwilling to work, according to a court verdict that
decided on his case. "(3/79)
"He ended his professional career in order to be full time
at T.M. He didn't get promotion, although he had set about
doing so. He didn't want his job anymore either, because
it was too much for him physically." (3/79)
"She stopped preparing for her (college) exams, so that
she could be full time at T.M." (1/79)
"He didn't have the strength to go on studying, became a
hypochondriac, and finally gave up his studies.' (l/79)
"He stopped his professional career temporarily, but after
the mental breakdown he ended it completely, and took and
early pension." (1/79]
"She cashed in on all her insurance policies, her
maintenance claims, and sold all her personal belongings
in order to get money so that she could go to Seelisburg."
(l/79)
"He became unemployed, because he hadn't had a job for
five years." (l/79)
"I took a break from my studies and still don't know what
I want to do.' (2/79)
"After I got a promotion I took a leave of absence from my
job before the governor's course." (2/79)
36% (22) had in the years previous to their commencement
of T.M. more or less regularly visited a doctor. In Group
3 [spouses], the amount who did this was 70%. 6 of these
22 people were in therapeutic care, 8% took drugs for
psychological treatment, 6% pain relievers, and 6%
medicines for physical health problems. Those people
visited a doctor for the following various reasons: Hay
fever, nervousness, depression, stomach pains, hormone
imbalances. 77% (49) had taken no medicines in the years
previous to their beginning the practice.
Table 45: Complaints and
sickness of meditators during T.M. phase (more than one
indication possible)
In 63% of cases (42) physical complaints occurred. In most
cases these were stomach and bowel complaints, headaches,
sleeping difficulties, neck pain.
The Berlin based doctor Domeyer reports of similar
functional disorders in 20 - 25 patients who practiced
T.M.
"...headaches particularly in the forehead, a feeling of
tightness in the region of the thyroid gland together with
swallowing difficulties, heart problems and breathing
problems, gastric disorders, as well as pre-menstrual
difficulties in the case of women, and with men, an
unpleasant sensation in the region of the prostrate gland.
This list contained the complaints found in all the
patients who visited me, with slight variations. I became
aware of a curious contradiction, where on the one hand I
heard from the T.M. practitioner "Since I've been
meditation, I feel very much better in all things", and on
the other, the list of complaints made. The contradiction
was especially strong when I found, after close
questioning, that in most cases there was a connection in
time between the beginning of the practice of meditation
and the manifestation of the complaints already detailed."
(Schweizerische Arztezeitung (Swiss Medical Journal)
Number 6-7.2.79)
A Swiss doctor has found the following symptoms in his own
investigations of patients who were meditating:
"...a tendency towards an erratic nervous train of
thought, sensitivity and sluggishness, social isolation, a
disturbance of the sleeping-waking rhythm, month-long
insomnia resistant to any therapeutic process, together
with anxiety attacks of a religious nature as well as a
prevalent tiredness and oversensitivity during the day.
Depression, irregularities in the lower spinal column,
circulatory disorders, involuntary twitches in the face
and extremities." (Doctor P. Heusser: Schader Durch tm,
Schweizerische Arztezeitung (Damage caused by T.M., Swiss
Medical Journal), 7.2.79)
These symptoms are even known to the T.M. movement -
symptoms caused by transcendental meditation, even though
in official T.M. research documents they are not listed as
possible negative side effects. In the secret checking
instructions (not open to the public) we read:
Sometimes someone may complain of pressure in the
forehead, the back of the head, the temple or the neck,
which arises during the meditation. This can have two
possible explanations:
1. Somewhere in the head, in a particular place, a weak or
negligible pain exists which is not noticeable on the
gross level of consciousness, but which one begins to
experience when the attention falls to that fine level. In
such a situation one can do nothing other than to simply
experience it or to go through the experience when one
begins to feel the pain. This sensation of pain will be
felt in every single meditation without fail, until the
wound is completely healed, or the situation is resolved.
One could say to the person when this arises that the
experience of pain is a result of the process of
unstressing. The formula for this situation is: Take it as
it comes and allow it to go the way it chooses.
2. A straining in the meditation, an effort to think the
mantra, an intention, even if barely noticeable, to
continue to think the mantra or a will to experience the
mantra or very fine stages of the mantra - all of this can
be summarized in this way: Effort during the meditation.
This can be overcome very simply, in that the person stops
repeating the mantra as soon as he begins to feel the pain
and simply sits and does nothing until the pain has
disappeared. It may take perhaps a few seconds, a half a
minute or a minute, then we begin again with the mantra.
This process of stopping the mantra the moment pain occurs
in the meditation should be employed in both situations, 1
and 2. One does not need to try to find out whether the
headache arises out of situation 1 or situation 2, since
there is no possibility of establishing the exact reason
for the sensation of pain during the meditation. Every
sensation of pain, which arises during the meditation in
the head, the heart or anywhere else, will be dealt with
in this way. Jai Guru Dev.
The significance of pain in the checking instructions is a
religious interpretation of inner processes, which is
derived from the dharma teaching and levels of
consciousness. [*In German text there is a word used which
implies reference to the "Bubble diagram" of consciousness
used by the T.M. people] A former T.M. teacher reports:
They made a connection between the pain and the chakra
energy centers. One could really feel the chakras during
the meditation, how the energy flows here and there, and
if one meditates a lot, then tensions arise which are
somewhat like pain. The awakening of the chakras is a
positive experience, despite the pain, in that the energy
flows freely. The fact that energy is there and isn't
coming through causes the pain - that's the way pain is
explained "(2)
This type of interpretation of disorder, and the resolving
or removal of the disorder is not sufficient. Ex-
meditators report that the complaints they had grew worse
when they observed the checking instructions. Many suffer
for years after giving up T.M., complaints which become
chronic - particularly head and neck pain.
Physical complaints and illnesses during T.M. phase
Table 46: Psychological
disturbances and illness for meditators during the T.M.
phase (more than one indication possible)
76% (51) of cases investigated had psychological or
psychiatric disorders which occurred during the T.M. phase
and as a result of the practice of T.M. In some cases
psychiatric disorders already present came to a state of
total breakdown.
Before the T.M. phase, 6 people were in therapeutic care,
during or after the T.M. phase the number of those who
visited a doctor because of psychological or psychiatric
disorder rose to 29. The percentage of people who
underwent therapy as a result of such disorders therefore
rose from 9% to 43%. This number does not take into
account those meditators who refused to visit a
psychiatrist or undergo therapeutic treatment because of
T.M. ideology, or refrained, for the same reasons, from
trying to resolve the disorders which were prevalent.
In table 46, the disorders which occurred most often are
portrayed. In first place, (63%), is "tiredness". It
correlates in Group 2 [ex-meditators] with a value of
0.749 and a significance of 0000 with sleeping problems.
Both variables (tiredness and sleeping problems) are
indicators of an up and coming psychological trauma, i.e.
if tiredness and insomnia occur for a long period of time.
The results shown in Table 46 confirm that the indicators
are present.
In second place follows "states of anxiety" 52% (27).
Together with "frightening images" it points to quite
horrific meditation experiences which may not be related
to outsiders (non-meditators) and are hardly discussed
among meditators because of the prevailing pressures "to
be successful". The lack or absence of discussion which
could relieve or resolve these matters intensifies the
state of anxiety and frightening images into being a
physical syndrome, which manifested in 31% of case (16) as
fixations and 39% of cases (20) as obsessive ideas of
various types and in 26% (13) cases as a nervous
breakdown. 20% (1O) told of steadily increasing suicide
tendencies. They could not deal with the psychological
trauma any more, unless they were to receive outside help.
(i.e. from outside the movement). It is noticeable that in
39% of cases (20) a regression in terms of their
perceptions of themselves and others was observed. Even
meditators notice this process, as, for instance, when
they describe the face or facial expression of many
insiders as being "baby-faced". The conflict between the
world sought for and the real world caused by the "stress
factor" and the theory of karma which is taught them, ends
in favor of the world that they are seeking, reflected in
the meditation and the T.M. movement. Meditators withdraw
more and more into a pretend world. This development is
aided and assisted by T.M. teaching and ideology, which
both are closely bound together with the on-going
emotional experience of meditation. They give the feeling
of well-being, lightness, as if wishes are automatically
fulfilled. These emotional experiences open up the
individual for T.M. and its institutions, where every
desire becomes realized. On this level the T.M.
organization offers everything which appeals to latent
ideas of all-powerfulness in the individual (sidhis, world
government.) The combination of meditation experiences, a
model of perception solely T.M. related, and its
expression on the institutional level, would appear to
cultivate fertile ground for a process of regression.
29% (15) of meditators were oppressed by guilt-feelings.
Those guilt feelings came into being when meditators,
either during therapy or in general discussions with
others, say something about T.M. and their own experiences
during meditation which they in fact should not have said,
because they felt bound by the mandatory promise of
secrecy. 39% (20) showed increased nervousness, which
manifested symptomatically as twitches of the head or
limbs. This is then defined as being "unstressing' by the
T.M. movement. More likely is the case that outside
stimuli become too strong to cope with. If the meditator
cannot avoid them, then a nervousness manifests itself.
Meditators are much more sensitive to noise; this was
shown by an evaluation of statements made to us.
Examples:
"...after the first few courses he worked with all his
energy for the T.M. movement. Afterwards he withdrew into
himself more and more. After the last 6 week course, he
kept up the very long program (he did there,) shut himself
up in the room as if it were a monastery, couldn't be
spoken to anymore, and began to meditate even longer. His
progress at his studies grew less and less, and finally he
just wasn't capable of doing them anymore. Then there came
the psychological trauma. He said that Maharishi was a
liar. He wasn't going into the center anymore. He is then
telephoned by the people who run the center and he is
forced to go there under pressure. Even then he was sick.
One experience we had: He was sitting in a dark room in
the T.M. center, he said that there he wouldn't disturb
anyone. A student of medicine who was a meditator rang me
up and told me that I should watch my son, that my son had
suicidal tendencies, that he should meditate less. Then he
was sent to a psychiatric clinic. They couldn't help him.
He got no help there because the doctors knew nothing
about T.M. He was mentally under a lot of pressure after
that because he said something about T.M. that he
shouldn't have said and then just said - I'm not saying
anything." (116)
"She had serious menstrual problems but said that that
didn't mean anything, all women doing T.M. had that. She
says, well, you don't have to tell me all about that, I'11
forget it until tomorrow. She says she has a vacuum in her
head. The doctor diagnosed a metabolic disturbance. When
she came back from her course in .... she herself wanted
to see a doctor and moreover she kept on saying that she
wanted her head investigated. We both sat in the back of
the car, (on the way from a T.M. center to their home),
she clung to me the whole way (her mother) and cried and
couldn't calm down. She was experiencing a lot of fear as
well; I had to sleep in her room." (I)
"She paints and hangs up the pictures of children - she
spends her whole time in play." (1/48)
"He cries loudly, reads fairy tale books he had as a
child, is jealous of his young niece, has become sluggish
and can't take any pressure. The smallest strain finishes
him." (1/48)
"She lost a great deal of weight, and had no doctor-care
during the T.M. phase. She was given a certificate of
inability to work by a doctor after they threw her out of
Seelisburg. It was for a year. The doctor who examined her
officially confirmed her absolute inability to work."
(1/86)
"The doctor diagnosed a neurosis with schizophrenic traits
- on one hand he had become very grown up as a result of
the meditation, on the other hand quite helpless and was
like a child." (1/87)
"On many occasions he had psychiatric treatment and was in
psychiatric units - altogether more than 6 months. Today
he's here at home and unable to work Every now and then he
has to go in for treatment." (l/86_
"He said he had a demon in his body. It was wandering all
over the house, he said, that comes from T.M. Whoever does
T.M. doesn't need to sleep he was like a skeleton."
(l/86)
"Both of my children had a lot of water in their bodies
after the sidhi-course. No doctor could figure out where
it came from - swollen legs, stomach and head. After they
gave up T.M. it went away." (I)
"Depressions got a lot worse. Suicide tendencies became
acute in the last two years. (3/87)
"Compulsive thoughts - afraid of people and experiences. I
felt as though I were three years old, and behaved like
that when I was alone." (2/87)
"Cried during the meditation, became delicate, got very
sad and melancholy without any reason. I didn't want to
admit to myself that I was depressed, and because of that
I suppressed them. Later on the depressions became even
more intensive, increased apathy." (2/87)
"I couldn't take the noise in the school anymore. I had
the impression that someone was tearing away the skin from
my soul; what I mean is that the protective layer around
my spirit was gone, because of that I wanted to withdraw
more into myself. My T.M. teacher and governor told me
that that was only a passing phenomenon, that I should
meditate more. I was told by various T.M. teachers that I
had made great progress in a short space of time, that I
actually had the ability to become a T.M. teacher - that
was 6 months after my initiation." (2/87)
"Various ordinary meditators had to visit a doctor because
of pain. The usual general recommendation was to sweep the
body mentally. One girl was unable to stand because of
unstressing." (2/87)
"I observed in my friend and T.M. teacher a nervous
shaking, for instance in the dining hall the spoon would
fall out of his hand while eating. He divided nature into
the godly and the satanical. He became more and more
dependent on T.M. He tried to stop T.M. and suffered heavy
withdrawal symptoms like insomnia; he then got even more
involved in T.M. because of that." (2/86)
Note that it is above all Group 1 [parents] meditators who
visited those courses which led to their deeper and more
intense involvement in the T.M. movement. 72% (22) of this
group completed the Sidhi-program, 60%(18) became T.M.
teachers, of which numbers 27% (8) took part in the
governor's course, which made them eligible, at least as
regards their state of consciousness to have the "post of
a governor" in one of the "capitals of the Age of
Enlightenment". At least 75% (three quarters) of all those
questioned came closer in contact with the T. M. movement
after their initiation. On the average each meditator took
7 courses, (group of parents, group of married partners 9,
group of ex-meditators 4)
During the courses themselves meditation lasted 2-8 hours
daily, according to the ex-meditators. In three cases a
daily meditation quota of over 8 hours was reported.
This affects the length of meditation for the individual
after the course has ended. The longer period of
meditation (for the individual) is already incorporated in
the course, so that the T.M. leadership, as a rule, will
not have to expressly indicate the longer desired period.
In spite of this, six meditators report, that after a
course they took, The course directors recommended a time
for meditation longer than 2 x 20 minutes daily. In this
way (53%, 33) meditated longer than one hour daily; i.e.
significantly longer than is officially recommended and
admitted by the movement. That this is a deliberate
process is shown by the reports of the six meditators and
also by the length of the sidhi program, which takes 2 - 4
hours to complete daily. In the group of married partners,
50% (4) meditate longer than 1 hour, in the group of ex-
meditators, 14% (4). This can lead to great changes in the
general life of the meditator, especially when the length
of meditation increases to 4, 6 or more than 8 hours
daily. This appears to be the case with sidhas, T.M.
teachers and governors. Of these three groups, 20%
meditated up to 2 hours, 25% up to 4 hours, 22% up to 6
hours, and one for more than 8 hours daily. In comparison
to that the "ordinary meditators", 88.5% meditate for the
official time of 2 x 20 minutes, 4% meditate up to 2 hours
and likewise 4% up to 4 hours daily.
With 56% (34) stress played no part in their lives before
their initiation, and it was
for 25% only a factor of small importance. Only for 2
interviewees was it of major importance. Here also there
is the same tendency as before, in Group 2 [ex-meditators]
a different emphasis is ascertainable. Group 2 [ex-
meditators] had the highest stress factor before T.M. 
Before initiation into T.M., 81% (46) were more or less
active in the family life. Only 16% were withdrawn. During
T.M. only 43%(23) took part in any way in family life. 57%
(31) withdrew completely from the family. The median
shifts from 1.667 to a value Of 3.629 during the T.M.
period. Although most had an active family life before
T.M., this became much less during T.M. A comparison
between ordinary meditators and insiders shows that 66% of
insiders and 42% of ordinary meditators withdrew from
family life. The reason for the downturn of social
relationships in this area cannot be looked for simply in
the T.M. organization milieu, since it resides chiefly in
the type of meditation involved and the practice of that
meditation.
