Maharishi speaks about Karma

Maharishi: Who is the doer (of the Karma)? The doer is the ego, the mind. Although the senses perform the action, but the senses are not the doer. The doer is the thinker within. So the thinker, as long as it is associated with the body, it is associated with the body. But the doer is that thinker, that subtle body, that Jiva. If he casts away this body, goes to the other body, he will be caught by that action in the other body. Body doesn’t matter. What matters is the doer and what he has done….

As I was saying, the vibrations (of the Karma) return from the wall, from the sun, from millions of miles. There are galaxies in the world from where the light takes millions of years to reach the earth. When the vibrations reach so far and strike against that and then will be rebound and come back, millions of years have passed already. So the effect of the Karma done now is not received all at once. It keeps on being received from time to time, for (?) all eternity.

The effect in the vicinity of the doer is maximum, but the effect is created throughout the universe, whatever little effect at far distances, but it is created and all this effect has to come back….

Every second that we are producing some Karma, we are storing the fruit of that Karma to be born for millions of years….

Thoughts are the seed of Karma, very powerful seed. The seed in its seed status is very potent. If you have thoughts of injuring a man, you have injured the whole creation, already injured in the subtle state….

Future after death depends on what a man has done throughout life. But the next goal, where he will be born, mainly depends on the desire at the time of death, the desire at the time of death….

Question: Is there a difference of a bad Karma done intentionally or unintentionally?

Maharishi: Intentionally, because his attention was there, then the effect will be more intensive. But the effect will be on the same line….

Question: If I have a bad son and have to beat him, is this bad Karma?

Maharishi: It is the Karma of the son that brings him beating and it is the Karma of the father that makes him sorry….

If I do some sin and in this room there is no one, I think nobody has seen it. But it has been exposed to the whole universe. Everyone in the universe knows it. And somehow that will be delivered to us back by all the agencies in the universe, knowing or unknowing.

You can’t stop the evolution. If you commit sin in the room, then you are creating sinful vibrations. And sinful vibrations means, wherever they go they damage the evolution of that thing.

Someone speaks ill of the other and plans damaging him, very underknees plan, nothing on the surface, damaging the entire creation by his mischief. Because the agency of thought is just vibration. That is why scriptures forbid us speaking ill of others, or damaging someone or doing harm, because apparently we seem to be harming him but eventually we have to be harmed by our own doing of the harm to someone else.

To save the doer the teaching is Don’t do any bad thing to anyone. Don’t commit sin, go for virtue, help thy neighbour, so that thy maybe helped.

In India we have the proverb that if someone speaks ill of the other he partakes his sin….

If you call someone a fool, then the vibrations of foolery have been spread in the whole creation and that foolery will return back to you, from all sides.

Because man has that highly evolved nervous system. This great responsibility is on to man and not to animals. The responsibility of good and bad deeds, sin and virtue, this is for man and not for animals. Because man is in that position to understand how the Karma acts, how his action influences the whole creation and then he is influenced back by the same….

Try to do all good that you can, all your energy in doing good, but don’t put your energy in criticizing the bad of someone. It is a waste of energy. Because, now when you are meditating, you are bringing that stable state of bliss consciousness in your mind. That is sublimating the state of the mind. At this state, if you keep on bringing bad things and talking ill of others and thinking of sin done by others and then you are neutralizing the power that you are gaining from the absolute….

Nothing is more elevating than bringing the mind to the absolute being and nothing is more damaging than talking something bad or reflecting something sinful. Nothing is more damaging than this. Getting to the transcendent is the direct way to heaven and talking ill of someone or thinking bad of someone or reflecting on the sin done by someone is a direct way to hell. No greater crime can one commit than talking ill or thinking ill of something done by someone. Save yourself from your mind going to the bad things.

You do good to the extent you can do, but don’t think of bad done by others….

The responsibility is more on to those who are more evolved. Now we are all on the path on very swift, high evolution and therefore we have to be extremely cautious what we think and what we speak. Don’t bring bad things, wrong things done by others to your mind and don’t let that mind be spoiled which is infused with God consciousness.

Spiritual Evolution A Scientific Defense of Faith by George E. Vaillant, MD

Reviewed by Cassandra Vieten, PhD

Psychiatrist and Harvard professor George Vaillant, MD, has spent his life studying how people change and grow over time. Since 1970, he has held the reins of the Study of Adult Development, which has tracked the life course of more than eight hundred people since 1938 (yes, 70 years!). This study has informed his work in The Natural History of Alcoholism (a classic in the field), Aging Well: Surprising Guideposts to a Happier Life, and Wisdom of the Ego.

Now Vaillant gifts us with a new book, Spiritual Evolution: A Scientific Defense of Faith. Resting on the notion that “the task of a thoughtful future humanity must be to correct the ‘misalignment’ between our scientific and emotional brains,” Vaillant weaves together findings and case studies from the Study of Adult Development with neuroscience, evolutionary biology, cultural anthropology, religious studies, and the scientific study of human emotion—with a little poetry and historical analysis sprinkled throughout.

In it, he writes, “I have been profoundly privileged to watch teenagers mature into great-grandparents. I have been able to watch…adult evolution as it unfolds. By watching adolescent caterpillars evolve into great-grandparent butterflies, I have been impressed by how unimportant parental social class, religious denomination, and even our conventional conception of IQ are to human development. Instead, human relationships and the positive emotions seemed critical to adaptation…”

Vaillant joins the growing number of psychologists, psychiatrists, and neuroscientists who are reinstating positive emotions as essential human strivings along with biological and evolutionary bases that are important for the survival, flourishing, and continuing evolution of humanity. Indeed, Vaillant’s premise in Spiritual Evolution is that our capacity for positive emotions—faith, love, hope, joy, forgiveness, compassion, and awe, among them—is in fact what makes us spiritual beings. Spirituality, he says, is a brain-based, evolutionary benefit for our species, stemming from our innate drives toward mating, attachment between parents and infants, and caring for and cooperating with our kin (in food-haring relationships and group kills, for example).

Vaillant separates religion from spirituality on both biological and evolutionary grounds: “Spirituality arises from biology; religion arises from culture.” Although religion is a part of cultural evolution, only to the extent that it serves to cultivate positive emotions does it serve a survival function. Religion is limited or destructive when it veers from this focus. To avoid the negative consequences of religious dogma, Vaillant recommends that a “focus on the positive emotions is the best and safest route to spirituality that we are likely to find.” He says, “Love, like the other positive emotions, is religion without the side effects.” At the same time, Vaillant sees the value in religious ritual: It is “the surest way to pull our positive emotions into conscious reflection.”

For some readers, Vaillant’s view, while sweeping in scope and highly inclusive, will lean too far toward the reductionist-materialist scientific worldview. He roots spirituality, which for him is essentially synonymous with positive emotions, firmly in the brain, specifically the limbic system. There are also times when Vaillant refers to spirituality in the more mystical sense of the word, as when in his initial definition of positive emotions he includes “our experience of God as we may understand Him/Her.”

He also somewhat sheepishly says near the end, “as soon as I suggest that I know how or why spiritual enlightenment and mystical experiences develop, I have lost my way,” pointing to the inability of science or religion to claim “a proprietary stranglehold on truth.” But pointedly missing throughout the book is reference to elements of spirituality or religion that might extend beyond the positive emotions firmly rooted in the brain.

In the end, reading Spiritual Evolution is like sitting by the fire with a grandfatherly scholar-explorer who has traveled many lands, from the farthest reaches of academia to the internal experiences of people’s everyday lives. He tells the tales of both with lucidity and compassion.

Basic Principles of Maharishi Vedic Astrology and Maharishi Yagya The Science and Technology to Know Past, Present and Future

Question: If all knowledge is contained in the starting point and the starting point contains complete knowledge of all future developments, does it mean that everything is predetermined and that there is no free will?

Answer: Maharishi says that there is 100% determination and 100% free will. Determination is related to the past, free will is related to the present. Our actions in the past have created the situation in which we find ourselves in the present. These past actions have reduced our choices to those available at the present time. To this extent our actions are determined.

In the present we can exercise our free will and choose among the available choices of action. If, for example, we are on a journey and have reached London, our journey to London has limited our choices for further transportation to those available in London. However, from the transportation in London we can choose freely, exercising our free will. Knowledge of the future only helps us to make the right choices and manage our life more perfectly.

The relationship between determination, free will, and knowledge of the future can also be seen from a different perspective. Maharishi said that everything in the universe is fixed right from beginning to end. At the moment the universe was born, all knowledge of what would happen within its lifespan was already present. Prediction of the future with the help of the mathematics of Vedic Astrology is possible only because everything is fixed from beginning to end. Evolution flows in a predetermined direction.

The individual can use his free will to be in tune with the evolutionary flow, to act in tune with all the Laws of Nature, but he can also choose to oppose evolution. An individual who has reached the state of enlightenment will naturally use his free will to act in accord with all the Laws of Nature. A religious person would say, ‘Let Thy will be done’. Unenlightened individuals will only act in accord with the Laws of Nature in relationship to their level of consciousness.

The Vedic texts discuss the question as to what is more important, the actions in the past that have determined our life and created the current situation, or the actions in the present that are meant to change the current situation. They very much praise the efforts made in the present, because it is in the present that we can overcome any negativity from the past, whereas the past is no longer accessible. An individual should always try to overcome the negativity from the past; whether he succeeds or not, it is a praiseworthy effort.

The most efficient way to improve the situation in which we find ourselves is the performance of Maharishi Yagyas. The performance of Maharishi Yagyas directly enlivens the Devas, the Laws of Nature, thereby bringing nourishment to our life and overcoming any negativity created in the past.

Krishnamurti-What is the nature of conciousness-Part 1 of 8

Krishnamurti-What is the nature of conciousness-Part 2 of 8

Krishnamurti-What is the nature of conciousness-Part 3 of 8

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