I answer briefly taking some data from the book of father Esteban Tavares Bettencourt, a benedictine, ‘Crenças, religioes, igrejas e seitas: quem são?'(Ed. Or Mesageiro of Santo Antonio, Sao Paulo 1995, 79-82).
The founder of the so-called ‘transcendental meditation’ was Maharishi Mahesk Yogi, who practiced this technique of meditation as a hermit in the Himalayas, and then devoted himself to spreading it.
The term ‘transcendental’ is meant to indicate that points to exceed the sensible things to attain the center of being. It consists of a mental technique that makes the person, first of all, to be placed in a state of relaxation, inner; and in that state you try to forget about all the realities that sensitive and empty the mind of all the material images that usually distract you. This creates a state of ‘perception empty’ that leads to the ceasing of emotions, feelings and affections. So (pretend) the person reaches the inmost reality of his own being. At successive depth levels of the mind, the individual is becoming more and more aware of his divine nature (!). This final state is called ‘pure perception’.
There are people who say that they are benefited by the transcendental meditation when they are still in the initial stages of your workout. But with time the effects of the technique are harmful. We have detected physical consequences of decay, propensity to manifestations of schizophrenia, with frequent bouts of anger and uncontrollable impulses. The problems appear especially in many trainers, and more quickly, who delivers it to the practice.
On the other hand the problem of the underlying philosophy. Although many authors affirm that it has nothing to do with religion or philosophy, however, is tied to the religious philosophy of the hindu masters that is pantheism. Its founder clearly states that a pantheism which points to this exercise. It also professes to be the reincarnation.
Needless to say, that has nothing to do with the christian meditation proposed by all the great spiritual authors and that you can see in the Catechism nn. 2705-2708.
You can see our article on ‘Yoga’ and the quotes that are there on the document ‘Letter on some aspects of christian meditation’, the Congregation for the Doctrine of the Faith, which treats of this subject.
The following article is courtesy of the page www.corazones.org
A method based on the repetition of a ‘mantra’ for about 15 to 20 minutes, 2 times a day. This mantra is intended to be strictly personal, a sound that corresponds to the ‘deep vibration’ of each to be, and that should not be revealed to third parties. But in reality every mantra is the name encryption of a hindu deity. There is a deity specific and is given to meditate to adept according to their age. You can also go to expanding up in a few months by successive payments, to form phrases of religious worship.
The MT says to get the deep brain are consistent but there is no basis to believe in this jargon, pseudo scientific.
In 1977, the MT lost a lawsuit in the united states that was established its religious nature and that this is not a true ‘science’ as its proponents try to make you believe.
In Germany, on the 6th of August 1980, the MT loses a lawsuit against the federal government and it is authorized to assert that ‘TM is a cult that can lead to psychic damage and destruction of the personality’. Maharishi then flees to India.
THE CONFLICT BASICS BETWEEN MAHARISHI AND CHRISTIANITY
Pastoral care of his Eminence Jaime Cardinal sin, Archbishop of Manila, on certain doctrinal aspects of the Maharishi, 1984.
Methodology of the Field Together, considered after consultations with experts in theology.
The doctrine and teaching of the Maharishi exposes information related to (1) God, (2) man, (3) the way to reach God, (4) pain and suffering and (5) the sin that manifests itself in open contradiction with the christian doctrine.
1. The ‘God’ of the Maharishi is impersonal, in place of the God manifested in christian revelation where god is a personal God who loves each human person in a way intimate.
By denying the Creator as Supreme and teaching that ‘All is One’, the Maharishi removes the distinction between the Creator and the creature. This leads directly to, or is an equivalent form of pantheism.
It has been discovered that the ‘mantra’ presented to the followers of the Maharishi are invocations, in most cases, all the deities revered by the hindu, denying that in a real sense the unity of God and fostering polytheism.
2. The man is considered able to achieve a perfectly unlimited, of being totally liberated from all pain and suffering through the practice of Transcendental Meditation (TM) conducted in the manner proposed by the Maharishi. Also, through the MT, the man can find the solution to all the problems ranging from the control of the elements up to the achievement of the indestructibility and immortality.
Two deficiencies, among others, are presented clearly in this doctrine: (a) the same does not accept the immortality of the soul, or life after death, as part of the nature of the soul; (b) completely ignores the existence of original sin, a christian dogma, and the consequences of the realities of life.
3. Maharishi presents the way to reach God through the MT and manifests as a way performed by the same, his books, and his followers. In addition, the MT presents itself as the unique way to reach God.
Again, two shortcomings are hidden behind these statements: (a) the abuse of the term TM which has been appropriated by them as if their method was ‘the’ MT par excellence, the only authentic (there is christian mysticism, even authors speak of mysticism, hindu and buddhist, and certainly, there is also the famous method of meditation, za-zen); and (b) the way to reach God in present-day teaching for all is the way of the Cross, while we are pilgrims, as we preach explicitly Christ himself, and was accepted in the doctrine and in the christian life. The heroism of the christian suffering of the faithful, stated with the greatest courage and dignity appears to be absent in the way to reach God the Maharishi.
4. The rejection of the value redentivo of suffering and the existence of Christ as the Redeemer is implicit in the method of the Maharishi with regard to the problem of pain and suffering. In reality, the Maharishi in his book, Meditations of Maharishi Mahesh Yogi (New York, Bantam, 1968, p. 23), he writes explicitly: ‘I do Not believe that Christ has suffered or that Christ could suffer.’ (The followers of the Maharishi have repeated this statement in several places.)
5. Sin. The Maharishi is unaware of the existence of sin. In this regard, the Maharishi follows the doctrine of vedic considers sin a matter body, and that has nothing to do with the spirit or the soul of man. The overall concept of ‘sin’, if it is accepted implicitly, it is considered as something external and legalistic. The real meaning of freedom and responsibility is absent, and the ‘effects’ of sin are the object of rituals, mantras, and MT. There is No interior conversion, but use quite a manipulator of MT to achieve the releases.
On the basis of this concept and this method is the concept of God, of man, of the way to get to God, the pain and suffering described above. From this point of view, one cannot be a christian and a follower of the Maharishi.
6. The MT can be considered as a doctrine (content) or technique (method). From the point of view of content, the same is not acceptable for a catholic, or a christian in general. From the point of view of a technique, of the manner in which the group of Maharishi presents, the MT is not acceptable due to their relationships intrinsic to the doctrine (see information on ‘mantras’ and the point 1 and 2).
This kind of MT should be distinguished from the various forms of prayer proper to the religious attitudes eastern, some of which might be acceptable, and even beneficial, if they were scrutinized and used appropriately. The MT, however, as proposed by Maharishi and as a final result observed by the doctrine and the followers of the Maharishi, is, to say the least, quite dangerous. The same comes to be an escape and not a remedy. Its unavoidable result, within the context of the doctrine of the Maharishi, is the desensitization of conscience by trying to release non-guilt and the real disorder but only its symptoms, and its restlessness concomitant.
Translated from the English by Teresa Galiano.