Thank you for sharing that - I always enjoy hearing about SBS, from someone who 
has done the research.

---In, <tkinnes@...> wrote :

 Dear Bhairatu 

 You write of your background for saying "TM is nothing but . . .". Good. But I 
cannot help noting that you still don't give real examples to document your 

 For example, you write: 

 "I also like to refer to Sivananda's "Mind Its Mysteries and Control"  . . . 
to point out the method of meditation TM uses with the mantras is nothing new 
either as that work was first published in 1936." 

 I took the trouble to search through Sivananda's book, but if it contains 
anything specific about the TM system, I missed it.
  The Smartist mantras and the main criteria for selecting from among them are 
not specified there, not as far as I could see after a quick search. Nor are 
Guru Dev's warning that OM (which is often found in Sivananda's writings) is 
not a proper mantra for householders.

 You write

 "mantras were published in the west before Maharishi".  

 Yes, but a mass of syllables is not the TM system either. Many sounds and 
words of the language  - Long, Fine, and so on - may in fact be used as mantras.

Then you suggest something about seed sounds:

  "TM uses beej mantras because they don't need any empowerment."  

 You also say that the TM initiation ceremony helps, and that other ways may 
help too. 

 "The puja helps but Indian astrologers and ayurvedic practitioners hand them 
out to clients without any elaborate initiation." 

 In Guru Dev's discourses one finds a similar view in choosing the mantras. One 
gets a suitable mantra either by the guru or in some other way. Paul Mason has 
gathered, translated and published several books with ideas of Guru Dev. 

 "where the beej mantras came from . . lost in antiquity and undoubtedly 
commonly in use even at the time of Shankara."  

 This seems to be speculation.

 "TM is really just "yoga lite". - 

 I should say your proofs are lite too. Good, specific documentation is the 
thing called for.


 There are some sources outside TM, sources that reveal the settings and 
transmission to Maharishi when he was trained by Guru Dev, benefited by his 
company, and was asked to bring swift and deep meditation to the masses. 

Elsa Dragemark presents Dr. Raj Varma:

  "Doctor Varma came to Guru Dev six months before Maharishi and knows more 
about Guru Dev and Maharishi than any other person I have met. [p. 240]
Dr. Raj Varma tells (in Elsa Dragemark. The Way to Maharishi's Himalayas.  
Stockholm: E. Dragemark, 1972): 



 Maharishi loyally followed in his master's footsteps. . . .
 Maharishi stayed with Guru Dev until the day his master left his body. It was 
in Calcutta, the 20th of May, 1953.
 Guru Dev then called Maharishi and asked him to sit down. Guru Dev said:
 — My time is up. It is time to leave, but still one thing remains. There was 
something else I should have done, but I did not have the time to carry it out. 
It is the usual custom that the work remaining for a guru is completed by his 
disciples. It is a tradition that the father's task is completed by his son and 
what now remains you shall complete by yourself.
 — Master, Maharishi said, by your lotus feet, what remains? Your wish is my 
command. What do you wish, tell me, so that I can fulfil it. Guru Dev said:
 — Look around. Many people are dejected. There is a lack of energy in their 
minds. Their minds are not strong enough. What I {p. 261] have taught you also 
contains the knowledge of the technique for the householder, which has been 
misinterpreted and forgotten during the centuries. This should now be perfected 
into a simple method suitable for everyone. Ask the people to sit and meditate 
after this method a few moments every morning and evening. Teach them to enjoy 
life. . . . 


 Accordingly, basic TM is meant to be a well simplified and streamlined mantra 
meditation for others than monks. It is mantra meditation, yes, but there is a 
system beneath also (it seems to be Smartism), and Guru Dev's teaching that OM 
is to be avoided among householders, but not necessarily by monks and nuns.

 Thus, there are mantras you won't find in TM. I should say it is specialised 
mantra lore, with some elements in common with other mantra teachings, as you 
suggest, but with a few decisive characteristics of its own too.

 If other mantra methods eventually come up with research documentation that is 
as good as the better TM documentation, 
 I won't say TM stands out a lot.


 Till then . . . 



 T. Kinnes

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