The Effects of Maharishi Yoga Asanas On Happiness, Mood States, and Experiences During Transcendental Meditation Practice

The Effects of Maharishi Yoga Asanas on Happiness, Mood States, and
Experiences during Transcendental Meditation Practice
Sonja Gobec
A dissertation
Submitted to the Graduate School of Maharishi University of Management
In partial fulfillment of the requirements for the degree of
DOCTOR OF PHILOSOPHY
August, 2017

ProQuest Number: 10624829

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© 2017
Sonja Gobec
All Rights Reserved
Graduate School
Maharishi University of Management
Fairfield, Iowa
® Transcendental Meditation, Maharishi Vedic Science, Maharishi University of
Management, and Maharishi Yoga are registered or common law trademarks licensed to
Maharishi Vedic Education Development Corporation and used with permission

iii
Certificate of Approval
Ph.D. Dissertation
This is to certify that the Ph.D. dissertation of
Sonja Gobec
has been approved by the Examining Committee for the dissertation requirement of
Doctor of Philosophy degree in Maharishi Vedic Science at the June 2017 graduation
_____________________________________
Dissertation Supervisor
_____________________________________
Member
_____________________________________
Member
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External Member
iv
Abstract
This dissertation explored the effects of Maharishi Yoga® Asanas practice on mood states, level
of happiness, and experiences during the practice of the Transcendental Meditation® technique.
Two studies were conducted, a pilot study and a controlled study.
In the pilot study, nine subjects attended a nine-day Maharishi Yoga Asanas course at
Maharishi University of Management. Yoga Asanas were practiced twice in class and twice at
home every day. The subjects were tested before and after the course. They were given two
questionnaires: Profile of Mood States and Resilience Scale for Adults. Repeated measure
MANOVA showed a strong trend for lower Total Mood Disturbance, and no significant
difference on the resilience scale from pretest to post test.
In the controlled study, 26 participants were divided into a test group and matched-
control group. The subjects in the test group attended a four-week Maharishi Yoga Asanas
course. The daily schedule of the classes was the same as in the nine-day course: four Yoga
Asanas sessions per day. The subjects in the control group attended other courses at the
university and continued their usual daily routine.
All subjects were tested before and after the four-week course and three months after the
course. They were given Profile of Mood States, Meditation Depth Questionnaire and a question
about happiness. Statistical analyses showed significant increases in happiness during the day,
and significant enhancement of 1) sense of personal self, 2) transpersonal qualities, and 3)
transpersonal Self during their Transcendental Meditation practice. There was no significant
change in mood states.

v
In addition to paper and pencil tests, a semi-structured interview was conducted. Content
analysis of the interviews yielded codes and super codes. The test group had significantly more
codes in both post tests. These codes suggested increased happiness and qualities like balance,
and intuition in this group. Participants in the test group also reported deeper experiences during
the practice of the Transcendental Meditation technique.
This research indicates that Maharishi Yoga Asana practice increases happiness and
deepens experiences in the practice of the Transcendental Meditation technique.

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Table of Contents
Abstract ................................................................................................................................................ iv
Table of Contents ............................................................................................................................. vi
List of Tables .................................................................................................................................... xiv
List of Figures ................................................................................................................................... xv
Introduction ....................................................................................................................................... 1
PART I: WHAT IS YOGA .......................................................................................................... 3
CHAPTER 1: YOGA IN THE WORLD TODAY ..................................................................... 3
1.1. Hatha Yoga .................................................................................................................................. 3
1.2. Vinyasa Yoga ............................................................................................................................... 4
1.3. Iyengar Yoga ............................................................................................................................... 4
1.4. Kundalini Yoga ........................................................................................................................... 5
1.5. Kripalu Yoga ............................................................................................................................... 6
1.6. Ashtanga Yoga (Sometimes “Power Yoga”) ...................................................................... 6
1.7. Bikram Yoga ............................................................................................................................... 7
1.8. Maharishi Yoga Asanas ........................................................................................................... 7
CHAPTER 2: THE STATE OF YOGA ...................................................................................... 9
2.1. Being is the Fundamental Field of Life .............................................................................. 9
2.2. Being is the Home of All the Laws of Nature .................................................................. 13
2.2.1. Alignment with natural law ......................................................................................................... 15
2.3. The Steps of Creation ............................................................................................................. 18
2.3.1. First step: Consciousness knows itself ................................................................................... 18
2.3.2. Second step: Dynamism in pure consciousness .................................................................. 20
2.3.3. Third step: Dynamism generates sounds .............................................................................. 21

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2.3.4. Fourth step: Sounds of pure consciousness evolve into matter .................................. 24
PART II: EMPIRICAL TEST OF MAHARISHI YOGA ASANAS ...................................... 29
CHAPTER 3: PUBLISHED RESULTS OF THE PILOT TEST AND OF THE FOUR-
WEEK PRE-POST TEST ..................................................................................................................... 31
CHAPTER 4: CHANGES ON THE PSYCHOLOGICAL TESTS FROM BASELINE TO
THE THREE-MONTH POST TEST ................................................................................................... 52
4.1. Method ........................................................................................................................................ 52
4.1.1. Subjects ................................................................................................................................................. 52
4.1.2. Test instruments .............................................................................................................................. 52
4.1.2.1. Profile of Mood States (POMS) ........................................................................................................... 52
4.1.2.2. Meditation Depth Questionnaire (MEDEQ) .................................................................................. 53
4.1.2.3. Happiness question ................................................................................................................................. 53
4.1.2.4. Semi-structured interview ................................................................................................................... 53
4.1.2.5. Assessment of regularity of Yoga Asanas practice ..................................................................... 53
4.2 Results ......................................................................................................................................... 53
4.2.1. Group differences in frequency of Maharishi Yoga Asanas practice .......................... 53
4.2.2. Initial group differences on the test instruments .............................................................. 54
4.2.3. Baseline to the second post test ................................................................................................. 54
4.2.3.1. POMS .............................................................................................................................................................. 54
4.2.3.2. Perception of Happiness ........................................................................................................................ 54
4.2.3.3. Group differences in depth of meditation ...................................................................................... 54
4.3. Discussion ................................................................................................................................. 55
4.3.1. Consideration of group differences in happiness .............................................................. 55
4.3.2. Consideration of group differences in the POMS ............................................................... 55
4.3.3. Consideration of group differences in the Depth of Meditation Questionnaire .... 56

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4.4. Conclusion ................................................................................................................................. 56
CHAPTER 5: CONTENT ANALYSIS OF THE SEMI-STRUCTURED INTERVIEWS
FROM BASELINE TO THE FIRST AND SECOND POST TESTS ................................................. 57
5.1. Method ........................................................................................................................................ 57
5.1.1. Subjects ................................................................................................................................................. 57
5.1.2. Procedure ............................................................................................................................................ 57
5.1.3. Content analysis ................................................................................................................................ 58
5.2. Results ........................................................................................................................................ 58
5.2.1. Exploration of the five super codes .......................................................................................... 61
5.2.1.1. Improved Mental State ........................................................................................................................... 61
5.2.1.1.1. Experimental group ....................................................................................................................... 62
5.2.1.1.2. Control group .................................................................................................................................... 62
5.2.1.1.3. Content of codes .............................................................................................................................. 62
5.2.1.2. Improved Physical State ........................................................................................................................ 64
5.2.1.3. Improved Activity ..................................................................................................................................... 65
5.2.1.4. Maharishi Yoga Asanas Practice Enjoyable ................................................................................... 65
5.2.1.4.2. Control group. ................................................................................................................................... 66
5.2.1.4.3. Content of codes .............................................................................................................................. 66
5.2.1.5. Improved Transcendental Meditation Experience .................................................................... 68
5.2.1.5.2. Control group .................................................................................................................................... 69
5.2.1.5.3. Content of codes .............................................................................................................................. 69
5.2.1.5.4. Numbers of different codes in each super code ................................................................ 71
5.3. Discussion ................................................................................................................................. 74
5.3.1. Consideration of responses in the content analysis .......................................................... 74

ix
5.3.2. Investigation into the quality of the codes in the two groups ...................................... 75
5.3.2.1. Improved Mental State ........................................................................................................................... 75
5.3.2.2. Improved Transcendental Meditation Experience .................................................................... 76
5.3.2.3. Maharishi Yoga Asanas Practice Enjoyable ................................................................................... 76
5.3.3. Investigation into the numbers of the codes in the two groups .................................. 77
5.4. Conclusion ................................................................................................................................. 78
PART III: YOGA IN MAHARISHI VEDIC SCIENCE .......................................................... 80
CHAPTER 6: BHAGAVAD-GITA AND MISCONCEPTIONS ABOUT YOGA ................ 81
6.1. The Bhagavad-Gita ................................................................................................................. 81
6.1.1. Be without the three Gunas .......................................................................................................... 83
6.1.2. The principle of “increasing charm” ........................................................................................ 84
6.2. Lost Knowledge ....................................................................................................................... 86
6.2.1. Practicing Yoga means practicing union ................................................................................ 88
6.2.2. Controlling the mind will not bring the state of Yoga ...................................................... 89
CHAPTER 7: THE RANGE OF YOGA PRACTICE: FROM TRANSCENDENTAL
CONSCIOUSNESS TO UNITY CONSCIOUSNESS ........................................................................... 91
7.1. Regular Experience of the State of Yoga Develops Higher States of
Consciousness. ............................................................................................................................................... 92
7.2. Characteristics of Cosmic Consciousness ....................................................................... 94
7.2.1. Bliss in Cosmic Consciousness ................................................................................................... 95
7.2.2. Action in Cosmic Consciousness ................................................................................................ 96
7.3. God Consciousness ................................................................................................................. 98
7.4. Unity Consciousness ........................................................................................................... 100
7.5. Summary ................................................................................................................................. 102

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CHAPTER 8: EMPIRICAL RESEARCH ON HIGHER STATES OF CONSCIOUSNESS
............................................................................................................................................................... 104
8.1. Research on Transcendental Consciousness .............................................................. 104
8.1.1. Qualitative research ..................................................................................................................... 104
8.1.2. Physiological research ................................................................................................................ 106
8.2. Research on Cosmic Consciousness ............................................................................... 107
8.2.1. Qualitative Research: Sense-of-Self in Cosmic Consciousness .................................. 108
8.2.2. Qualitative Research: Sleep in Cosmic Consciousness .................................................. 110
8.2.3. Physiological Patterns during Sleep in Subjects Reporting Cosmic Consciousness
........................................................................................................................................................................................... 111
8.2.4. Physiological Patterns during Computer Tasks in Subjects Reporting Cosmic
Consciousness ............................................................................................................................................................. 112
8.3. Effects of Reading Vedic literature on Growth of Higher States of Consciousness
.......................................................................................................................................................................... 113
CHAPTER 9: THE FOUR FUNDAMENTAL SYSTEMS OF YOGA PRACTICE ........... 116
9.1. Raja Yoga ................................................................................................................................ 116
9.2. Hatha Yoga ............................................................................................................................. 118
9.2.1. Misconception: Force is necessary to attain the state of Yoga .................................. 119
9.2.2. Dawn of unboundedness—the state of Yoga .................................................................... 120
9.3. Mantra Yoga ........................................................................................................................... 121
9.4. Laya Yoga ................................................................................................................................ 122
9.5. Fulfillment of the Different Systems of Yoga Practice ............................................. 122
CHAPTER 10: ASHTANGA YOGA ...................................................................................... 124
10.1. Yama .................................................................................................................................. 129

xi
10.2. Niyama .................................................................................................................................. 133
10.3. Asana ..................................................................................................................................... 135
10.4. Pranayama .......................................................................................................................... 136
10.5. Pratyahara ........................................................................................................................... 137
10.6. Dharana ................................................................................................................................ 138
10.7. Dhyan ..................................................................................................................................... 139
10.8. Samadhi ................................................................................................................................ 140
CHAPTER 11: THE UNIFIED FIELD CHART FOR YOGA—UNION .......................... 142
11.1. Unified Field Chart for Yoga—Union .......................................................................... 144
11.2. Left column: Fields of Life............................................................................................... 146
11.3. Right column: Limbs of Yoga ......................................................................................... 147
11.3.1. Yama ................................................................................................................................................. 147
11.3.1.1. Satya .......................................................................................................................................................... 148
11.3.1.2. Ahimsa ...................................................................................................................................................... 148
11.3.1.3. Asteya ........................................................................................................................................................ 149
11.3.1.4. Brahmacharya ....................................................................................................................................... 151
11.3.1.5. Aparighraha ........................................................................................................................................... 151
11.3.2 Niyama ............................................................................................................................................. 152
11.3.2.1. Shaucha .................................................................................................................................................... 152
11.3.2.2. Santosha ................................................................................................................................................... 152
11.3.2.3. Tapas ......................................................................................................................................................... 153
11.3.2.4. Swadhyaya .............................................................................................................................................. 154
11.3.2.5. Ishwara-Pranidhan .............................................................................................................................. 155
11.3.3. Asana ................................................................................................................................................ 156
11.3.4. Pranayama ..................................................................................................................................... 156
11.3.5. Pratyahara ..................................................................................................................................... 157

xii
11.3.6. Dharana .......................................................................................................................................... 157
11.3.7. Dhyan ............................................................................................................................................... 157
11.3.8. Samadhi .......................................................................................................................................... 158
11.4. Middle column: Connecting Links Between Fields of Life and Limbs of Yoga
.......................................................................................................................................................................... 159
11.4.1. Life-supporting Interactions connect Environment and Universe with Yama and
Niyama ........................................................................................................................................................................... 159
11.4.2. Maharishi Yoga Asanas connect Body and Asana ......................................................... 160
11.4.3. Maharishi Pranayama connects Breath and Pranayama .......................................... 161
11.4.4. Natural Direction of the Senses connect Senses and Pratyahara .......................... 162
11.4.5. Holding connects Mind and Dharana ................................................................................ 162
11.4.6. Effortless Transcending connects Intellect and Dhyan .............................................. 163
11.4.7. Unbounded Value of Ego connects Ego and Samadhi ................................................. 163
11.5. Empirical Research on the Fields of Life ................................................................... 165
11.5.1. Effects of Transcendental Meditation practice on ego development ................... 165
11.5.2. Effects of Transcendental Meditation practice on levels of intelligence ............ 166
11.5.3. Effects of Transcendental Meditation practice on efficiency of breathing ........ 167
11.5.4. Effects of Transcendental Meditation practice on the environment ................... 169
CHAPTER 12: THE RICHO AKSHARE VERSE: THE MASTER KEY VERSE OF RK
VEDA .................................................................................................................................................... 171
12.1. First Box: Richo Akshare .................................................................................................. 174
12.2. Second box: Parame Vyoman ......................................................................................... 175
12.3. Third box: Yasmin Deva .................................................................................................. 176
12.4. Fourth box: Adhivishwe Nisheduh ................................................................................ 178
12.5. Fifth box: Yastanna Veda ................................................................................................. 178

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12.6. Sixth box: Kimricha Karishyati ..................................................................................... 179
12.7. Seventh box: Ya Ittadvidus ............................................................................................. 179
12.8. Eight box: Ta Ime Samasate ........................................................................................... 180
Yoga in Maharishi Vedic Science—Summary ..................................................................... 180
Further Research ......................................................................................................................... 181
References ...................................................................................................................................... 183

xiv
List of Tables
Table 1: Total Mood Disturbance scores in Pretest and Post test in the two groups…………….38
Table 2: Total Mood Disturbance scores in Pretest and Post test in the two groups..………...…42
Table 3: Happiness scores in Pretest and Post test in the two groups..…………...……..……….42
Table 4: Depth of meditation scores in pre-test and post test in the two groups.………………..42
Table 5: Codes and number of subjects using that code in the pre and post test for the Yoga
group and the control group.……………..…….………...……………..……...………60
Table 6: Common codes of the super code “Improved mental state,” and new codes in the first
and second post test.…………………….……...……………………………..…….…63
Table 7: Common codes of the super code “MYA enjoyable,” and new codes in the first and
second post test.………….…….…………….…………………...……………………67
Table 8: Common codes of the super code “Improved meditation,” and new codes in the first and
second post test.………...………….………………….….………………............……70
Table 9: Numbers of codes in the super codes across all three tests…………………………….71
Table 10: Comparison of dreaming, waking, sleeping state and Transcendental
Consciousness…………………...………….…………….……………………....……105
xv
List of Figures
Figure 1: Numbers of super code Improved Mental State in both groups.……………......…..…72
Figure 2: Numbers of super code Improved Physical State in both groups.……………......……73
Figure 3: Numbers of super code Improved Daily Activity in both groups.…………….....……73
Figure 4: Numbers of super code MYA Enjoyable in both groups.…………..……............……74
Figure 5: Numbers of super code Improved TM Experience in both groups.…..…………….…74
Figure 6: Unified Field Chart: Yoga—Union…………………....………………...……...……143
Figure 7: Unified Field Chart: Yoga—Union (Top Left Part)….....………………….…...……145

1
Introduction
This dissertation investigates the effects of a set Yoga Asanas (postures) developed by
Maharishi Vedic University under the supervision of Maharishi Mahesh Yogi on well being. A
controlled study was conducted showing that Maharishi Yoga Asanas increase happiness,
improve mood states, and deepen experiences during the Transcendental Meditation technique.
In order to understand the context and the significance of the intervention in this research, we
will discuss in detail Yoga philosophy in the light of Maharishi’s teaching.
There are three parts in this dissertation. Part I includes three chapters. The first chapter
discusses modern understandings of Yoga, including different styles of Yoga asana practices that
are available today. This includes a discussion of Maharishi Yoga Asanas— a set of Yoga
Asanas practiced in a slow and comfortable pace with the attention turned within to provide a
settled state for the beginning of Transcendental Meditation practice (Maharishi Vedic
University, 2006, slide 1.5a).
The second chapter of Part I explores Maharishi’s teaching about Yoga, which in many
ways is different from other modern teachings. For example, according to Maharishi any practice
that is truly Yoga must enable one to experience the inner Self, the state of Yoga (see Chapter 6).
The third chapter deepens the understanding of Maharishi’s philosophy considered in the second
chapter; it explores Maharishi’s view of the origin of Yoga.
Part II includes five chapters. These describe a study on Maharishi Yoga Asanas. A
matched longitudinal study was conducted to investigate effects of the practice of Maharishi
Yoga Asanas on happiness, emotional states and experiences during Transcendental Meditation
practice, through paper and pencil tests and a semi-structured interview. Part III has seven
2
chapters. The first five explore Maharishi’s viewpoint of Yoga. We examine several of
Maharishis’ points about current misconceptions of Yoga and make a clear distinction between
Yoga practice and the state of Yoga as an inner experience. The last two chapters present Yoga
and Maharishi Yoga Asanas in the light of Maharishi Vedic Science®.

3
PART I: WHAT IS YOGA
CHAPTER 1: YOGA IN THE WORLD TODAY
In this chapter we will first discuss modern Yoga practices that are available in studios
throughout the world. These modern practices usually consist of a set of Asanas accompanied by
breathing techniques (Pranayama), deep relaxation, and meditation practices.
Different types of Yoga emphasize different practices— Asanas, Pranayama, or
meditation. Different practices also have different goals. Some focus on relaxation and stretching
the body, others on detoxifying the body, and still others on developing strength. We will
contrast some popular styles of Yoga Asana practice with Maharishi Yoga Asanas, which are
designed to settle the mind and the body, preparing one for subsequent Transcendental
Meditation practice (Maharishi, 2006, slide 4.3).
Following are brief descriptions of different Yoga practices as they are taught today in
modern Yoga studios. Note that Yoga practices described in this chapter are different from Yoga
practices described in chapters that discuss Maharishi’s philosophy of Yoga.
1.1. Hatha Yoga
Hatha Yoga is a general category that includes most Yoga styles. Many types of Yoga
that are currently practiced are variations on Hatha Yoga, with emphases on differing
components. ‘‘Generic’’ Yoga Asana practice is usually a form of Hatha Yoga (da Silva, 2009).
Hatha Pradipika, Hatha Goraksha Samhita, Gherand Samhita, and Shivasamhita are some
of the classical source texts of Hatha Yoga. Many modern schools of Hatha Yoga have
4
developed from the school of Sri T. Krishnamacharya, who had the greatest influence on Yoga in
modern times (da Silva, 2009). He brought Yoga to the West in the first part of the 20th century
(da Silva, 2009). Krishnamacharya is often referred to as the father of modern Yoga.
Hatha Yoga involves the practice of Asanas, Pranayama (Yoga breathing exercises),
mudras (symbolic hand gestures), Bandhas (muscle force), and the Shatkriyas (techniques for
purifying the body) with the intention of bringing peace to the mind and body, and preparing the
body for meditation. Hatha Yoga practices aim to purify the body. Yoga Asanas in Hatha Yoga
cover the basic positions of standing, sitting, forward bends, twists, inversions, backbends, and
lying down.
1.2. Vinyasa Yoga
Vinyasa Yoga is an evolving form of Hatha Yoga. Both Yoga styles share the same basic
elements, but Vinyasa is more fitness-based than traditional Hatha Yoga (Yang, 2011). In
Vinyasa Yoga classes, students coordinate movement with breath to flow from one pose to the
next. Modern interpretations of Ashtanga Yoga, Baptiste Yoga, Jivanmukti Yoga, Power Yoga,
and Prana Flow could all be considered Vinyasa Yoga.
1.3. Iyengar Yoga
Iyengar Yoga is a well-known Yoga practice that includes Asanas and Pranayama. B. K.
S. Iyengar popularized it in the 1950’s. Iyengar Yoga classes typically involve the practice of
floor, sitting and standing poses, inversions (head stand, shoulder stand), breathing exercises
(Pranayama), and short periods of relaxation at the end of each class (corpse pose). Iyengar
5
Yoga employs ‘props’ (e.g. mats, blankets, blocks, ropes, chairs) to allow one to settle into the
pose without straining (Shapiro, 2004, p. 207).
Iyengar theory and practice focus on postures, movements, and the activities of muscles
and joints, and their coordination (Shapiro, 2004). They specify Asanas and sequences of Asanas
that have therapeutic value for different conditions and states (Shapiro, 2004, p. 207; Hartfiel,
2011). According to Iyengar (2007), the primary aim of Yoga is to “restore the mind to
simplicity and peace, and free if from confusion and distress” (p. 9).
1.4. Kundalini Yoga
Yogi Bhajan introduced a modern form of Kundalini Yoga in the 1960s (Shannahoff-
Khalsa, 2004). The practice involves sustained, relaxation-focused postures combined with
chanting, controlled breathing, hand and finger gestures, visualization exercises, and meditation
(da Silva, 2009). Kundalini Yoga uses repetitive, enhanced breathing, and focuses on energy
points (Chakras) of the body to stimulate Kundalini (spiritual energy) (Shannahoff-Khalsa,
2004). It is designed to awaken the energy at the base of the spine in order to draw it upward
through each of the seven chakras.
Kundalini Yoga involves many different techniques for different healing purposes. There
are, for example, several techniques for treating obsessive-compulsive disorders, a technique for
addictive disorders, a technique for depression, etc. (Shannahoff-Khalsa, 2004).

6
1.5. Kripalu Yoga
Kripalu Yoga was developed by Yogi Amrit Desai (Carrico, 1997, p. 34). Kripalu Yoga
uses classic Asanas, Pranayama, the development of a quiet mind, and the practice of relaxation.
Besides Asanas and Pranayama, Kripalu Yoga emphasizes conscious awareness, deep relaxation
and meditation (Jeter, 2013). By learning to focus on the physical and psychological reactions
caused by various postures, students develop their awareness of mind, body, emotion, and spirit.
There are three stages in Kripalu Yoga (Carrico, 1997, p. 35):
1. Proper breathing and exploring one’s body's abilities;
2. Holding postures for an extended time, developing concentration and awareness of
thoughts and emotions;
3. The movement from one posture to another arises unconsciously and spontaneously
while one is in a meditative state—like “meditation in motion.”
1.6. Ashtanga Yoga (Sometimes “Power Yoga”)
Modern Ashtanga Yoga is a dynamic, physically demanding practice founded early in the
20th century by Sri K. Pattabhi Jois (Hartfiel, 2011). The practice involves strenuous series of
poses and is sometimes referred to as “Power Yoga” (Field, 2011). The progressive series of
postures are performed in sequential order and are linked together with the breath. The result is
intense internal heat and sweating, which is said to detoxify muscles and organs. The emphasis is
on developing strength, stability and stamina (Carrico, 1997). Note that Ashtanga Yoga in this
section is a modern Yoga style, whereas Chapters 10 and 11 discuss the original philosophy of
Ashtanga Yoga in the light of Maharishi’s teaching.

7
1.7. Bikram Yoga
Bikram Yoga is a form of traditional Hatha Yoga founded by Bikram Choudhury in the
late 20th century. It is practiced in a room heated to 105°F with a humidity of 40% (Choudhury,
2007). Bikram classes are very consistent: There are twenty-six copyrighted postures and two
breathing techniques, practiced in the same order, for ninety minutes. This form of hot Yoga is
meant to flush toxins, manage weight, and allow students to move more deeply into poses
(Choudhury, 2007).
1.8. Maharishi Yoga Asanas
Maharishi Yoga Asanas takes on a significance far beyond postures. Specific postures are
recommended, but the unique style of their practice prepares one for practice of the
Transcendental Meditation technique—the body for deep rest and the mind for the experience of
the inner Self. Maharishi explains: “The goal of Asana is to establish the state of Yoga”
(Maharishi Vedic University, 2006, slide 1.4), which we will explain in the next chapter.
In contrast to some other Yoga Asana practices, which are strenuous, practiced in a very
hot environment, or which use forced postures, Maharishi Yoga Asanas are practiced in a slow
and comfortable pace, with no strain. The attention is on the body—on the sensation of
stretching of a particular body part. The course on Maharishi Yoga Asanas instructs: “By letting
the mind be on the location of stretching, after a moment the sensation of stretching will begin to
disappear, giving rise to pleasantness” (Maharishi Vedic University, 2006, slide 1.5a). Turning
the attention within is a core principle of Maharishi Yoga Asanas. It has its parallel in the
Measurement Theory of quantum physics, which states that attention to an object “does
8
something to that object” (Maharishi Vedic University, 2006, slide 3.4). Quantum Measurement
Theory is related to the double-slit experiment, which showed that adding the element of
observation to an experiment changed the behavior of particles (Zia & Brongersma, 2007).
Maharishi points out that attention changes the location of its focus buy enlivening it: “It
[attention] does something; wherever the attention goes, it does something to the area. And what
it does it enlivens it. Attention enlivens it; attention makes it lively, lively” (Maharishi, 2004).
The set of Maharishi Yoga Asanas contain a sequence of lying (supine and prone),
inverted, kneeling, sitting, standing and balancing postures, as well as all possible six movements
of the spine: axial extension (lengthening), flexion (bending forward), lateral flexion (bending
sideways), extension (backward bending) and axial rotation (twisting). After practicing the entire
sequence of postures, one sits in a meditation position and practices a breathing technique, in
which one alternates exhaling and inhaling through each nostril. This breathing technique is
called Sukh Pranayama, which is performed before Transcendental Meditation practice
(Maharishi Vedic University, 2006, slide 8.7b).
Maharishi Yoga Asanas have many elements that distinguish it from other Yoga asana
practices. This dissertation presents the first research on this Yoga Asana practice. Part II
presents a pilot test and matched controlled studies on its effects.

9
CHAPTER 2: THE STATE OF YOGA
We find the first systematic discussion of Yoga in the Yoga Sutra of Patanjali. The word
“Yoga” means union. It comes from the Sanskrit root Yuj, which means to join, combine, or
unite (Chaudhuri, 1972, p. 21). Maharishi (1969) defines Yoga as a means for bringing balance
into one’s life (p. 136). Through tapping into one’s inner potentials one becomes more integrated
and successful: “Yoga is the basis of an integrated life, a means of bringing into harmony the
inner creative silence and the outer activity of life, and a way to act with precision and success”
(p. 136). This is the central theme of Maharishi’s teaching: how to activate one’s full inner
creativity in order to function precisely and successfully. We will discuss the topic of activating
one’s inner creativity later in this part and also in the Part III.
Maharishi (1969) differentiates Yoga practice from the state of Yoga. Yoga practices
serve as a means for attaining the state of Yoga (p. 116), which Maharishi defines as the union of
individual mind with the cosmic mind (p. 136). In this context, cosmic mind refers to the infinite,
unbounded inner Self, which Maharishi (1995a) describes as the most fundamental level of
human life (p. 33). In the next section, we will see that this basic level of individual life is
identical to the ultimate reality of the physical universe.
2.1. Being is the Fundamental Field of Life
Maharishi (2001) describes the most fundamental level of the physical universe as a state
of pure Being (p. 5). He (2001) describes it as an abstract, absolute field of pure consciousness,
pure intelligence, lying outside of our relative world—the realm of the physical universe (p. 5).
Maharishi (2001) explains that “The essential nature of Being is absolute bliss consciousness” (p.
10
4.) He (2001) states that this field is transcendental, unmanifested, unbounded, and eternal (p. 5);
it is a field beyond space or time, which consists of neither matter nor energy. Maharishi (2001)
identifies it as a state of “pure existence” (p. 5). In his (2001) words:
Underneath the subtlest layer of all that exists in the relative field is the abstract,
absolute field of pure Being which is unmanifested and transcendental. It is neither
matter nor energy. It is pure Being, the state of existence. This state of pure
existence underlies all that exists. Everything is the expression of this pure
existence or absolute Being which is the essential constituent of all relative life. (p.
5)
Another important point that Maharishi brings out in this quote is that Being is not only
the source of all creation, but also its fundamental constituent. He holds that everything in the
relative world—objects, living beings, thoughts, feelings—are made out of Being. Maharishi
(2001) compares this relationship between Being and the universe to the relationship between an
ocean and its waves (p. 8). As the ocean rises up in individual waves, so Being expresses itself as
everything in the material creation. As the ocean is the constituent of each wave, so Being is the
fundamental constituent of every part of creation. Each wave is the expression of the ocean;
every element in creation is the expression of Being. Maharishi (2001) explains:
The eternal ocean of Being can be conceived of as an ocean of water. The only
difference is that the pure status of the ocean of Being lies beyond all relative
existence. It is the unlimited vastness of pure existence or pure consciousness, the
essential constituent and content of life. It is the field of unlimited, unbounded,
eternal life, pure intelligence, pure existence, the absolute. (p. 8)

11
It is important to note that according to Maharishi (2001), Being is not only the source of
tangible things like living beings and objects, but it is also the source of all behaviors,
relationships, and even time and space (p. 3). He (2001) explains:
Existence, life, or Being is the ultimate reality of all that was, is, or will be. It is
eternal and unbounded, the basis of all the phenomenal existence of the cosmic
life. It is the source of all time, space, and causation” (p. 3).
Over the years of his teaching, Maharishi (1969) used many different terms for Being,
such as “absolute field of pure Being,” “pure existence,” or simply the “Absolute,” because it is
eternal and unchanging. One of the terms that Maharishi often used for Being was “pure
consciousness” because it is a field of consciousness without objective content.
Being is not only the source of the universe, but also the innermost self of everyone, the
source of thought (Maharishi, 1969, p. 470). Maharishi (1969) explains that a subtle form of
thought emerges from Being; then it grows and becomes more and more expressed until one can
perceive it in one’s mind as a fully expressed thought (p. 470). In his (1969) own words:
A thought-impulse starts from the silent creative centre within, as a bubble starts
from the bottom of the sea. As it rises, it becomes larger; arriving at the conscious
level of the mind, it becomes large enough to be appreciated as a thought, and from
there it develops into speech and creation. (p. 470)
Being is the source of our intelligence (Maharishi, 2001, p. 4) and creativity (Maharishi,
1969, p. 136). When individual consciousness settles down to its most fundamental level, which
is pure consciousness, the mind experiences its simplest form of awareness (Maharishi Vedic
12
University, 2006, slide 10.3). Maharishi names this state Transcendental Consciousness
(Maharishi Vedic University, 2006, slide 10.3).
Maharishi (1995b) offers a technique through which we can access Being and experience
Transcendental Consciousness (p. 280). This technique is called the Transcendental Meditation
technique (Maharishi, 1995b, p. 280). Maharishi (1995b) explains that in Transcendental
Meditation practice one’s mind settles down and comes to the source of thought, pure
consciousness (p. 280). He (1995b) compares this process to a river, which flows into the ocean
and gains the status of the ocean (p. 280). In the same way, the individual awareness arrives at
Being and gains the status of the unbounded, transcendental Being (Maharishi, 1995b, p. 280).
The mind gains the status of pure consciousness. In this state consciousness is open to itself,
which means that it doesn’t experience anything in the relative world—it refers only to itself.
This is the reason Maharishi (1995b) refers to it as self-referral consciousness in the following
excerpt:
During this technique the individual’s awareness settles down and experiences a unique
state of restful alertness; as the body becomes deeply relaxed, the mind transcends all mental
activity to experience the simplest form of awareness—Transcendental Consciousness—where
consciousness is open to itself. This is the state of self-referral consciousness (p. 13)
Maharishi (1985) explains the self-referral state of consciousness in this way: “This is
that transcendental consciousness, where consciousness is open to itself and no longer open to
others. It is completely self-referral and in this self-referral state it knows itself” (p. 65). In his
book Celebrating Perfection of Education Maharishi (1997) referred to the third Sutra of the first
chapter of the Yoga Sutra, “Swarupe avasthanam,” as the description of this self-referral state of
13
pure consciousness. His translation of Swarupe avasthanam reads “ Self established in itself” (p.
18).
Maharishi describes the process of transcending also as “refining of the mental impulses”
(Maharishi Vedic University, 2006, slide 7.3). With the settling down of the mind, the thoughts,
the impulses of the mind, become subtler and more refined. In Maharishi’s own words:
The state of Yoga in this sphere is marked by the refining of the mental impulses
until the most refined state of mental activity is transcended and the mind gains the
state of pure consciousness, absolute existence, or eternal Being. (Maharishi Vedic
University, 2006, slide 7.3)
Note that Maharishi here defines the experience of Being as the experience of the state of
Yoga.
2.2. Being is the Home of All the Laws of Nature
First, we should clarify the terms “laws of nature” and “natural law” in the context of
Maharishi’s knowledge. Tony Nader, MD, PhD (2014), a neuroscientist who worked closely
with Maharishi for many years, explains that laws of nature are individual principles that govern
the world around us; natural law, therefore, is the sum of all the laws of nature (p. 1). He (2014)
writes:
The term “laws of nature” refers to all the laws of physics, biology, psychology,
etc., including the laws which structure life at the individual and social levels, and
which maintain order in the infinite diversity of the universe. The term “natural
law” refers to the integrated, balanced, and holistic functioning of all the laws of
14
nature. (p. 1)
We can observe the work of the laws of nature everywhere around us. The universe is
organized in a very orderly manner by laws that are never broken. For example, an apple tree
always grows out of an apple seed and never out of a peach tree, the seasons come and go
according to different laws, and the stars and planets move through the heavens according
different laws. There are also natural laws that manage human behavior, including personal
relationships and one’s interactions with the environment.
Maharishi explains that natural law upholds the universe. He (1995b) points out that on
the level of Being natural law is fully awake and alert (p. 237). From this level natural law
quietly and spontaneously regulates everything in the universe:
The silent level of consciousness is a field of all possibilities where the total
potential of the organizing power of Natural Law is always fully awake, fully alert.
It is this silent, omnipresent level of Natural Law that spontaneously governs the
universe. (Maharishi, 1995b, p. 237)
Note that Maharishi refers to “silent level of consciousness” as the level of pure
consciousness, Being.
Maharishi (1977a) further explains that when our awareness is completely settled in its
simplest form, we are pure Being—our individual awareness has identified itself with the
eternal, unchanging field of Being (p. 22). Therefore, the laws of nature that administer and
uphold the universe are structured within our own consciousness. In its simplest form, our
awareness is the “home of all the laws of nature:”

15
If there is a common basis for all behavior, all expressions and activities, it has to
be the area of the transcendent. Fortunately, with the grace of Guru Dev, we know
that the transcendent is nothing other than our own settled state of awareness, our
own simplest form of awareness. The simplest form of our awareness came out to
be the home of all the laws of nature and this has given us a profound platform for
our action to be in accordance with all the laws of nature in a spontaneous manner
at all times and in all places. (Maharishi, 1977a, p. 22)
Notice that Maharishi credits his master, Guru Dev, Brahmananda Saraswati, Jagadguru
Shankacharya of Jyotir Math, Himalayas, for the knowledge. In order to bring out the next point
from this quote let’s review: the laws of nature are structured in Being. Because Being, or pure
consciousness, is our own simplest state of awareness, we are Being. Thus the laws of nature are
structured with our own awareness, the home of all the laws of nature.
2.2.1. Alignment with natural law
In this section we explore Maharishi’s teaching that the settled state of our awareness
provides a basis for one’s actions. Maharishi explains that when one establishes one’s awareness
in the home of all the laws of nature, all the laws of nature become lively in the awareness
(1986a). In this way the laws of nature will support one’s every thought and action:
The functioning of transcendental pure consciousness is the functioning of natural
law in its most settled state. The conscious human mind, identifying itself with this
level of nature’s functioning, gains the ability to perform in the style with which
nature performs its activity at its most fundamental level. Completely identified in
transcendental consciousness with the full potential of natural law, the human
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mind is a field of all possibilities. (1986a)
Maharishi’s point in this quote is that when we transcend we contact pure consciousness,
the home of all the laws of nature.
After contacting the home of all the laws of nature, one’s actions become increasingly in
accord with natural law (Maharishi Vedic University, 2006, slide 6.5). This means that one will
be less likely to act in a way that will have negative consequences. It’s not that one would violate
natural law, this is not possible. From a scientific point of view a law of nature is inviolable—it
is true in any circumstance and therefore cannot be broken (Sands, 2013, p. 69). One can only act
appropriately or inappropriately in the context of the natural law.
For example, sleeping only one three hours at night is inappropriate when considering
natural law and will result in drowsiness and impeded functioning the next day. In such state one
is more likely to make mistakes and be unsuccessful in one’s endeavors. But if one behaves
appropriately and goes to sleep early one will wake up rested, which will result in clear mind and
right decisions. The whole day will be successful. Thus, acting in accordance to the laws of
nature makes life smooth, easy, and successful.
In his Life supported by Natural Law Maharishi (1986a) elaborates on the process of
becoming aligned with the natural law. He (1986a) explains that when the laws of nature within
one’s awareness are enlivened one enlivens the same intelligence that manages the universe:
Transcendental consciousness, while remaining transcendental, is simultaneously
capable of producing different values in its own structure. Transcendental
consciousness or the self-referral state of the unified field is capable of producing

17
within itself whatever it wants to produce by virtue of its own self-referral activity.
It is a lively field of all possibilities. Our practice morning and evening is to gain
more and more fully the habit of this kind of functioning. As transcendental
consciousness is the unified field, which is the sum total of all the laws of nature,
and if our awareness could really and completely be that totality of natural law,
then we would be a lively field of all possibilities. (p.97)
In this context Maharishi (1995b) also explains that the experience of transcending and
contacting Being activates one’s potentials within one’s consciousness: “This [Transcendental
Consciousness] experience enlivens within one’s awareness creativity, dynamism, orderliness,
and organizing power, which results in increasing effectiveness and success in daily life” (p.
281).
Maharishi not only explains that one has to align oneself with the laws of nature to
become more successful but also elaborates on how to do it: one has to experience the state of
Yoga—one has to transcend. He gives an analogy of the bow and an arrow: one first has to draw
the bow back and then one can shoot the arrow. The further back one draws the bow, the further
the arrow will fly (Maharishi Vedic University, 2006, slide 6.5). Settling down our mind and
transcending is like pulling the arrow back (Maharishi Vedic University, 2006, slide 6.5). After
transcending one’s mind is more in tune with the laws of nature and consequently one’s actions
are more successful (Maharishi Vedic University, 2006, slide 6.5). Maharishi explains:
To shoot an arrow successfully, it is first necessary to draw it back on the bow,
thus giving it great potential energy. When it is drawn back to the fullest possible
extent, it possesses the greatest dynamic power, and most easily reaches the target.
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Similarly, action performed when the mind contacts the Unified Field of Natural
Law easily meets with success, achievement, and brings great fulfillment.
(Maharishi Vedic University, 2006, slide 6.5)
According to Maharishi, any Yoga practice involves transcending (see Chapter 6).
Transcendental Meditation technique is a technique for transcending. Thus, Transcendental
Meditation technique is Yoga, as the title of one of the slides in Maharishi Yoga: First Course on
Yoga Exercise says: “Maharishi Transcendental Meditation technique is Yoga.”
2.3. The Steps of Creation
As seen earlier, Maharishi teaches that Being is the basis of creation. Everything in
creation comes from Being—everything is created, or manifested, out of Being. But how does
Being manifest as the physical universe? Maharishi explains this in great detail. In a lecture that
he gave in the inauguration of the College of Natural Law in Washington DC in 1984, he points
out that creation occurs in a series of consecutive steps. In his own words: “There is a sequential
progression of the unified field into the specificities of life, the space-time boundaries of life. It is
always a sequential development” (p. 62). In this quote Maharishi uses the expression “unified
field,” instead of Being. This is the expression from modern physics for the field that underlies
the relative world (Hagelin, 1987). In the following, we will explore the sequential steps of
creation according to Maharishi.
2.3.1. First step: Consciousness knows itself
In order to understand the very beginning of Maharishi’s explanation of the sequential
unfoldment of creation, first the wakeful quality of Being has to be mentioned. Maharishi (1969)
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teaches that Being is awake, conscious, which is why he terms it as “pure wakefulness,” and
“pure consciousness” (p. 144). Maharishi uses many different expressions for Being, depending
on the context and what quality of Being he wishes to discuss. For example, “Being” refers to the
field of pure existence, whereas “pure consciousness” refers to its quality of wakefulness (Sands,
1994, p. 12). In his later years of teaching Maharishi more often used the term “pure
consciousness” than “Being” so we will use “pure consciousness” from now on.
Maharishi (1985) explains that because pure consciousness is wakefulness, it is awake, or
open, to itself (p. 65). It knows itself. This makes pure consciousness the knower (Maharishi,
1985, p. 65). And because the object of its knowing is itself, pure consciousness is the knower
and the known at the same time (Maharishi, 1985, p. 65). Anywhere there is a knower that the
known, there is also a process of knowing between them. This is the same phenomenon that
occurs in every day life. When one sees a flower one is the knower and the flower is the known.
Between them there is a process of seeing, or experiencing. In Maharishi’s (1985) words:
When the consciousness is fully open to itself, it knows that it itself is the seer,
seen, and the process of seeing—the observer, observed, and process of
observation. That is that transcendental consciousness, where consciousness is
open to itself and is no longer open to others. It is completely self-referral and in
this self-referral state it knows itself. In that state it is the knower of itself, and in
this we find three values: knower, known, and the process of knowing. These three
values are just the characteristics of the self-referral state of pure consciousness, or
transcendental consciousness, which is easily experienced through Transcendental
meditation. (p. 65)

20
Note that Maharishi pointed out that the three values, knower, known and the process
between them, are the characteristics of the self-referral pure consciousness. With this
understanding we can move to the next step of creation.
2.3.2. Second step: Dynamism in pure consciousness
As we just saw, pure consciousness in its self-referral state has three characteristics
(Maharishi, 1985, p. 65)—knower, process of knowing, and known. These are the three values of
self-referral pure consciousness in its state of unity (Maharishi, 1985, p. 65). This makes pure
consciousness one and three at the same time (Maharishi, 1985, p. 65)—it is still a state of unity,
and yet it is also these three values of knower, knowing, and known. The togetherness of one and
three in the self-referral state of pure consciousness creates dynamism: infinite contraction from
three to one and infinite expansion from one to three (Maharishi, 1985, p. 65). Maharishi (1985)
explains:
In that pure consciousness we have three values—observed, observer and
observation—and we have one unified state of the three. Here we have one and
three at the same time. When we have one and three together in that self-referral
state of pure consciousness, there is that infinite contraction for remaining one and
there is that quick expansion to become three. When they are simultaneously three
and one there is infinite dynamism. (p. 65).
Here Maharishi brings out several important points: 1) In the self-referral pure
consciousness there are three values; 2) The three values co-exist with the state of unity of pure
consciousness; 3) The togetherness of three in one results in the infinite contraction from three to
one and infinite expansion from one to three; 4) infinite contraction from three to one and infinite
21
expansion from one to three creates infinite dynamism within the self-referral state of pure
consciousness. Maharishi (1995a) often referred to this phenomenon as the “three-in-one
structure of pure consciousness” (p. 130).
This is the second step in the sequential unfoldment of creation: the dynamism within
pure consciousness. In the quote above, Maharishi explained that this infinite contraction and
expansion take place with infinite speed within the field of pure consciousness. The simultaneity
of the two activities gives rise to the dynamism within the structure of pure consciousness
(Maharishi, 1985, p. 65).
In other words, Maharishi identifies the source of dynamism within self-referral pure
consciousness as the coexistence of contraction and expansion within its own nature. This leads
us to the third step of creation: the dynamism of expansion and contraction creates sounds.
2.3.3. Third step: Dynamism generates sounds
Maharishi (1985) further explains that the dynamism of pure consciousness produces as if
sound, which is a vibration within pure consciousness:
This infinite dynamism of the self-referral nature of pure consciousness causes
noise. It is completely an unmanifest noise, but noise nevertheless, just because the
very nature is such that it is three and one together. This phenomenon is not open
to anyone except itself. In this self-referral, self-interacting state we have noise,
though noise is too crude a word. It creates vibrations within itself. (pp. 65–66)
22
Maharishi (1990) explains that these are the sounds of pure consciousness moving within
itself, interacting with itself. He also teaches that humans can experience these sounds. One can
hear them on the level of self-referral consciousness when one takes one’s awareness to that self-
referral level. Here it has to be clarified that one doesn’t hear the sounds through the ears because
they are not the sounds in the air. One perceives them within the simplest state of one’s
awareness: “On that level, those values of sound are there, and anyone can take one’s awareness
to that settled state where one is open to oneself. And one would hear those sounds, one would
see those sounds” (Maharishi, 1990). Maharishi describes the sounds of pure consciousness with
the fourth Sutra of the first chapter of Yoga Sutra, Vrtti sarupyam itaratra, which he (1997)
translates as “Reverberations of the Self emerge from here (the self-referral state) and remain
here (within the self-referral state)” (p. 18). Maharishi (1995b) points out that this Sutra and
Swarupe avasthanam define the structure of self-referral consciousness and explains: “Thus
singularity is not disturbed, and diversity appears as the expression of singularity—dynamism
lively within the structure of silent singularity” (p. 419).
Maharishi (2003) further explains that one sound, the vibration, is actually made up of
many sounds. At first one hears the continuous hum, but as the nervous system becomes more
refined one is able to recognize that within that hum there are specific sounds (Maharishi, 2003).
He likens this growing experience to the situation when one is approaching a busy market. From
afar one hears just a vague hum—a steady, continuous hum. But when one comes closer one
recognizes specific sounds, such as people talking, or laughing:
It’s like when we are far away from a market, we hear one sound: “hummmmm.”
One sound. All the innumerable talks of the market collect in one sound, and they
23
are heard as one syllable, “A.” That is “A,” supposing. As we go nearer and nearer,
as we become more acquainted with the sound, we enter into the sound, and then
we begin to differentiate many sounds with all other sounds. (Maharishi, 2003)
Maharishi (1985) explains, that the vibrations, or sounds within pure consciousness are
called Veda: “Veda is a clear script of that self-interacting situation of pure consciousness.
Nature in its absolutely pure state is very clearly in its precise activity, its precise performance,
and that is the Veda” (p. 66). Here we have to mention the difference between Maharishi’s
interpretation of Veda and other modern interpretations. Modern scholars generally understand
Veda as a collection of books, but Maharishi here points out that Veda in its most profound
understanding refers to the sounds within self-referral pure consciousness. Maharishi (1995b)
further explains that the individual sounds that are within the hum, the vibration of pure
consciousness, are the Vedic Literature (p. 166), which we will discuss in greater detail later on.
Maharishi (1995a) further explains that the sounds of the self-interacting pure
consciousness, the sounds of Veda, are the most fundamental level of natural law, the laws of
nature that give rise to and administer all of creation: “Total potential of Natural Law is that
infinite creativity of pure intelligence, pure knowledge, the Veda, which creates and maintains
the whole universe in perfect order” (Maharishi, 1995a, p. 332).
As seen above, according to Maharishi, the sounds of the Veda are the seed form of
everything in creation. From these sounds, the structures of the material creation emerge. This
process is explained in the next step of creation: how the sound evolves into matter.
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2.3.4. Fourth step: Sounds of pure consciousness evolve into matter
The Vedic term for the vibrations within the pure consciousness is Shruti. Maharishi
(1995b) translates Shruti as “that which is heard” (p. 422). He (1995b) explains that Shruti is the
collection of sounds that we discussed above, which is generated by the self-interacting
dynamism of the three-in-one structure of pure consciousness (pp. 165, 422
From the sounds of pure consciousness, Shruti, particles of matter are created
(Maharishi, 2003). The particles continue to evolve into more complex structures, such as
chemical elements, atoms, molecules. These further evolve into every form in creation.
Maharishi (1995c) explains:
Veda (Shruti) is structured in consciousness; sound is structured in consciousness;
material particles are the materialization of the self-evolving, self-perpetuating,
ever-wakeful structure of consciousness. (p. 23, as cited in Oates, 2010).
Maharishi (1995b) explains that different vibrations of pure consciousness, or different
aspects of Veda, present different qualities, or modes, of pure consciousness (p. 166). These
different modes are called Vedic Literature (Maharishi, 1995b, p. 166). Maharishi explains that
they are the structuring mechanics of pure consciousness:
In this sound, the Unmanifest Sound—the sound quality of pure subjectivity—that
is at the basis of all categories of sounds displayed in the Vedic Literature.
Different aspects of the Vedic Literature categorically express different modes of
consciousness, which constitute the structuring mechanics of Rk Veda. (p. 166)

25
Here Maharishi points out that the Vedic Literature presents the structuring dynamics of
pure consciousness or Rk Veda. Rk Veda is the principal of the four traditional branches of Veda.
Maharishi (1995b) continues to explain that there are 36 branches of Vedic Literature
which are the 36 groups of the laws of nature: “These are the thirty-six sets of the Laws of
Nature that constitute the structuring dynamics of consciousness involved in forming the
structure of Rk Veda” (p. 167). Later in his teaching Maharishi describes four Vedas and 36
branches of the Vedic Literature—40 aspects of Veda and Vedic Literature (Nader, 2014).
Maharishi (1985) further explains that Vedic Literature gives rise to the whole manifest
universe, to the whole creation (p. 62). He compares this process with sprouting of the tree seed:
in the seed, the whole tree in its seed form is contained (Maharishi, 1985, p. 62). When the tree
grows and develops different parts such as roots, trunk, and leaves—the whole tree is contained
in every part of the tree (Maharishi, 1985, p. 62). In the same way, when the sounds of pure
consciousness, the sounds of the Veda, the laws of nature, evolve into material universe, and the
natural law evolves with it (Maharishi, 1985, p. 62). Natural law is contained in every stage of
creation; it governs it and maintains its evolution:
The whole tree is found in the first stage of sprouting of the seed, and in the second
stage of sprouting, and in the third stage of sprouting. As the tree grows, the total
tree is contained at every level. This is Vedic Literature. It unfolds as natural law
unfolds, from its total basis in the unified field to its specific expressions. Like
that, sequentially developing, the whole infinite diversity of the universe is created
and maintained and kept self-referral. (Maharishi, 1985, p. 62)

26
One might ask: How does the Veda and the Vedic Literature—the sounds of pure
consciousness—relate to the written Vedic texts books? Before moving on to the next section
let’s answer this question. We have mentioned before in this section that Veda can be perceived
by humans, within one’s own self-referral consciousness. Maharishi (1990) explains that the
Vedic sounds are available to one who has identified one’s awareness with the field of self-
referral pure consciousness.
History records individuals who were able to perceive the sounds of the Veda within their
own consciousness. In the Vedic tradition, these were called Rishis who, by diving deep into
their own Self—their own inner nature—were able to experience the structure within self-
consciousness and to report what they experienced (Nader, 2011, p. 8). They cognized the
sounds of pure consciousness within their own individual consciousness. To “cognize” means to
“know.” In this context, cognizing refers to experiencing the sounds of pure consciousness in
one’s own consciousness and not through the senses. The Rishis cognitions were passed down
from generation to generation in an oral tradition for thousands of years. Later these cognitions
were written down as texts.
At this point we have to bring out the relationship between Veda and human physiology.
We discussed earlier in this chapter that different branches of the Vedic literature are different
sets of vibrations of pure consciousness that present different qualities, or modes, of pure
consciousness. We also discussed that Veda gives rise to the whole creation, and that it contains
every element of creation in seed form. Dr. Tony Nader, MD. PhD (2014) explains how every
part of the physiology is also contained within self-referral consciousness:

27
Therefore the most fundamental aspect of the human physiology resides in the self-
referral dynamics of consciousness knowing itself. That pure level of consciousness is the
source of pure knowledge which structures all thought and action. It is the source of the
infinite organizing power of all physiological processes, anatomical structures and all
human behavior at the individual and societal levels. (p. 130)
This gives a new angle for research, to locate the Veda and the Vedic Literature in the human
physiology. This is the research that Dr. Nader conducted.
Dr. Nader (2014) used one rule: the structure and function of each branch of the Vedic
Literature—i.e. the organization of each branch into sections, chapters, verses, Sutras, according
to the tradition of that branch and the purpose of that branch—should match the structure and
function of different aspects of the human physiology. For instance, we have discussed the Yoga
Sutra, a branch that was cognized by Patanjali. His Yoga Sutra comprises one book with four
chapters, which have 51, 55, 55, and 34 verses respectfully—together 195 verses. The Yoga
Sutras bring out the state of Yoga, the unity of individual mind with cosmic mind (Maharishi,
1969, p. 136). Dr. Nader (2014) correlated Yoga with the association fibers of the cerebral cortex
(p. 144), as follows: the cerebral cortex has four lobes, which fits the four chapters of the Yoga
Sutra. The association fibers (axons) connect different parts of the cortex. Reverberations in the
association fibers play a key role in memory, attention, perception, cognition, awareness,
thinking, language, and consciousness. He further explains that there are 195 sets of association
fibers of cerebral cortex, which correspond with the 195 verses of Yoga Sutra (p. 144).
Dr. Nader (2014) suggest that listening to, or reading the Yoga Sutras has a unifying
effect on human physiology:

28
We conclude that repetition of the Sutras will neutralize regularities or imbalances
in the physiology. Reading Yoga Sutras is nourishing and revitalizing. It is an
exercise that maintains the vitality and strength of the structure and function of the
association fibers, and leads to integration of mind and body, of understanding and
action. Integrated understanding, an integrated decision-making process, and
integrated action means mistake-free action in accordance with Natural Law. (p.
145)
The research of the effects of the reading of the Vedic Literature is in process at
Maharishi University of Management, where the doctoral candidates read through the texts of the
Vedic literature and record their experiences, as well as explore brain patterns when listening to
and reading Vedic literature.
This is where we conclude Part I. We have discussed some basic points of Maharishi’s
teaching in order to create a context and to convey a background for the topic of this dissertation:
Yoga practice. In Part II we describe and discuss the study on a particular Yoga practice:
Maharishi Yoga Asanas.

29
PART II: EMPIRICAL TEST OF MAHARISHI YOGA ASANAS
The empirical test on Maharishi Yoga Asanas was conducted in two stages: the pilot test
was followed by a larger controlled test. In February 2016 I taught a two-week Maharishi Yoga
Asanas course at Maharishi University of Management®. The students in this class were subjects
of the study. I gave them psychological test and interviewed them before and after the course.
The two-week course lasted from February 14th to 26th. The structure of the course was:
there were two classes a day, one in the morning 10am-12am and one after lunch 1pm-3:15pm.
In every class there was a lesson about theory behind Maharishi Yoga Asanas followed by
Maharishi Yoga Asanas practice (45–60 minutes each time).
The larger controlled test was conducted three months later. In May 2016 I taught a four-
week Maharishi Yoga Asanas course at Maharishi University of Management. The students in
this class were subjects in the experimental group of the study. I gave them psychological test
and interviewed them before the course, after the course and three months later. I matched other
students at Maharishi University of Management with this group. They were the control subjects.
The four-week course started on April 25th and ending on May 19th. The structure of this
course was the same as in the two-week course: there were two classes a day, one in the morning
10am-12am and one after lunch 1pm-3:15pm. In every class there was a lesson about theory
behind Maharishi Yoga Asanas followed by Maharishi Yoga Asanas practice (45–60 minutes
each time).
Initially I contacted the students in Maharishi Yoga Asanas class via e-mail. When I
knew their profile, I recruited the control group. I matched the groups in age, gender and years of
practice of Transcendental Meditation technique. The control group was asked to continue their
usual performance of Maharishi Yoga Asanas for the time of the duration of the study.
30
The analysis of the study was done in three phases. In the first phase (Chapter 4), scores
at pretest and the first post test for the psychological tests were compared and submitted as an
article to International Journal of Yoga. This was done to report acute effects of Maharishi Yoga
Asanas—from a few times a week before the course to more than twice a day during the course.
In the second phase (Chapter 5), the psychological tests were compared from the baseline to the
second post test. This was done to compare long-term effects of Maharishi Yoga Asanas. In the
third phase (Chapter 5), content analysis of the interviews were compared from baseline to first
and second post test.

31
CHAPTER 3: PUBLISHED RESULTS OF THE PILOT TEST AND OF THE
FOUR-WEEK PRE-POST TEST
Below is the article, which has been accepted in the International Journal of Yoga. It
reports psychological tests scores at pretest and the first post test for the experimental and control
groups. This article is included below as it appears in the journal.
Changes resulting from the publishing process, such as editing, corrections,
structural formatting, and other quality control mechanisms may not be reflected in this
document. A definitive version was subsequently published in International Journal of Yoga,
2017.
Effects of Maharishi Yoga Asanas on Mood States, Happiness, and Experiences
during Meditation
Abstract
Context/Background: Many studies showed positive effects of Yoga Asanas. There is
no study on Maharishi Yoga Asanas yet. This research replicated and expanded observed
improvements on the profile of mood states (POMS) as a result of a 2‐week Maharishi Yoga
Asanas course. Thirteen college students taking part in a 4‐week course on Maharishi Yoga
Asanas were matched with 13 students taking other courses at the university. Aims and
Objective: The main objective of the study was to assess the effects of Maharishi Yoga Asanas
on mood states, degree of happiness, and experiences in Transcendental Meditation (TM)
practice. Methods: All students were given two psychological tests and an additional question
before and after their 4‐week course: POMS, Meditation Depth Questionnaire, and a question
about the degree of happiness. Results: Repeated measure MANOVA showed the 4‐week
32
Maharishi Yoga Asanas course resulted in significant increase in happiness during the day and
significant improvements in (1) sense of personal self, (2) transpersonal qualities, and (3)
transpersonal Self during their TM practice. Conclusion: This research shows that Maharishi
Yoga Asanas affect more than body and mind. Rather they influence much deeper levels of one’s
subjectivity including one’s transpersonal Self.
Keywords: Emotional states, happiness, Maharishi Yoga, meditation, Transcendental
Meditation, transpersonal Self
Introduction
Research has investigated interventions, such as Yoga asanas (poses), pranayama (breath
control), rest, and purification techniques on the functioning of mind and body. A common
finding is that these practices improved mood states and emotional well-being.[1–5] A national
survey of Yoga asana practitioners showed that Iyengar Yoga increased energy and happiness,
improved social relationships and sleep, and reduced body weight.[6] Better sleep has also been
reported by practitioners of Gentle Yoga,[2] Tibetan Yoga,[7] Silver Yoga,[8] Kundalini Yoga,[9]
Gentle Hatha and Restorative Yoga Asana,[10] Mindful Yoga,[11] Hatha Yoga,[12] Sudarshan Kriya
Yoga,[13] TaiChi/Yoga,[14] and long-term Yoga practitioners.[15]
Practice of Yoga asanas reduced fatigue and improved mood states,[16] enhanced
emotional well-being,[17,18] and quality of life.[19,21] It improved emotional function[22] and
decreased emotional irritability,[23] decreased fatigue,[24] and increased vitality.[25] Controlled
studies showed that asanas, breathing, and meditation practices significantly decreased anxiety,
depression, and perceived stress.[26, 27]

33
Several studies reported that Integrated Yoga[28,29] and Hatha Yoga[30] increased
satisfaction in life. Wood[31] found that breath control and asana practice produced a marked
increase in alertness and enthusiasm. These practices positively change one’s personality. A
recent study found that Hatha Yoga practice “brings a positive transformation in the personality
traits, especially conscientiousness.”[25]
There is no research, yet, on Maharishi Yoga Asanas. In contrast to most other yoga
asana practices, which involve at least some degree of effort, Maharishi Yoga Asanas are
practiced in a slow and comfortable pace, with no strain required. The aim of Maharishi Yoga
Asanas is to turn the attention within. Maharishi Yoga Asanas are considered to be preparation
for Transcendental Meditation® (TM) practice, which follows.
Maharishi Yoga Asanas typically include lying (supine and prone), inverting, kneeling,
sitting, standing, and balancing postures as well as all possible six movements of the spine: axial
extension (lengthening), flexion (banding forward), lateral flexion (bending sideways), extension
(backward bending), and axial rotation (twisting). The set starts in a sitting pose with resolution
to begin asana practice and to continue with tone up, followed by rolling on the back from side to
side. Three more asanas are done on the back involving moving or lifting the legs. Next is the
shoulder stand. Then, there is the “bridge,” followed by two asanas on the stomach. Next two
asanas are done from a kneeling pose, and then, two sitting asanas, one includes rotating the
spine. The last is a standing pose.
Between each asana, there is a lying pose normally called Shavasana. To highlight the
importance of consciousness, this pose is called Chetan asana in Maharishi Yoga Asanas. It
helps with normalizing of breathing and blood circulation and contributes to settling down the
34
body and mind. During practice of Maharishi Yoga Asanas, eyes are usually closed and the
attention is on the sensations in the body as well as general awareness. As the practice
progresses, the practitioners usually experience “letting go” or momentarily expansion of
awareness. This signifies the experience of the state of Yoga—the union of body, mind, and
spirit.
The sequence ends with Sukh Pranayama and is followed by TM practice, which is
practiced in comfortable sitting position with eyes closed for 20 min. TM involves effortless
transcending active thoughts and perceptions to the state when the mind is quiet and awake.[32]
Experiment I: Pilot Study
The plot study investigated the effects of Maharishi Yoga Asanas on mood states and
resilience. Mood states and resilience were selected since the majority of research on other forms
of Yoga report improvements in emotional well-being.
Methods
The participants in the pilot study were 12 individuals, 7 men and 5 women. They were
healthy and did not report significant mental or physical complaints. Their age ranged from 20 to
40 years (average 25.3 ± 5.2 years). All participants were students at Maharishi University of
Management, where they practice TM in groups twice a day. Years of practice of TM ranged
from 1 to 3 years (average 2.4 ± 1.4 years). All the students had received a one-session
introduction to Maharishi Yoga Asanas in their first course at Maharishi University of
Management.
35
The structure of the 2-week class was 1 h of theory followed by 45–50 min of Maharishi
Yoga Asanas. The theory consisted of basics and principles about Yoga and Yoga-based lifestyle
according to Maharishi’s teaching. There were 14 Yoga asana sessions in 8 days, one in the
morning and one in the afternoon; 2 days only included one session in the morning.
Test measures
Students were given the two pencil and paper psychological tests the week before the
course began and were post test with the same measures a few days after the course ended.
Profile of mood states
Profile of mood states (POMS) is a “well-known, well-validated, reliable, and internally
consistent self-report questionnaire.”[9] It consists of 65 adjectives rated on a five-point scale.
There are sub scale scores for six mood states: tension, depression, anger, vigor, fatigue, and
confusion. A combination of sub scale scores gives total mood disturbance score.[33]
Resilience scale for adults
Resilience is a “personality characteristic that moderates the negative effects of stress and
promotes adaptation.”[34] It has become an umbrella term to cover many aspects of overcoming
adversity and adapting to one’s environment.[34] The resilience scale for adults (RSA) has 33
items covering six dimensions assessing protective factors at multiple levels: (1) perception of
self, (2) planned future, (3) social competence, (4) structured style, (5) family cohesion, and (6)
social resources. The four first factors assess protective factors at a personal level, and the two
latter factors assess protective factors at a family and a social level.

36
Data Analysis
Profile of mood states
POMS questionnaire asks participants to describe how they feel right now by circling a
number after each of the 65 words. The numbers ranged from ‘not at all” (1) to “extremely” (5).
Resilience scale for adults
The RSA scale has 33 series of phrases with two statements on either side of five boxes.
The participants were asked to check one of the five boxes that were closest to how the statement
fits them. The 33 phrases are divided into these six categories:
1. Personal strength/perception of self,
2. Personal strength/perception of future,
3. Structured style,
4. Social competence,
5. Family cohesion, and
6. Social resources.
37
Statistical analysis
SPSS, version 13.0, was used to analyze the data, employing t-tests to assess pre-/post-
differences on total Mood disturbance and total resilience. Statistical significance and effect sizes
are reported for these measures.
Results and Discussion
Ten out of twelve participants completed the course. Two of them dropped the course due
to medical reasons. One student did not answer the second half of the POMS questionnaire. For
nine participants, the data were complete and statistical tests were conducted on those data.
Effects of Maharishi Yoga Asanas on mood
There was a strong trend for lower total mood disturbance from pre- to post test (t (8) =
1.77, p = 0.06). The effect size was d = 0.7. This is a medium effect size [Table 1].
Effects of Maharishi Yoga Asanas on resilience
There were no significant differences on the six resilience measures. The effect size for
the total resilience was small (d = 0.2). According to Cohen’s power tables, 84 subjects would be
needed to reach statistical significance with this level of effect size.
The results of the pilot test suggest that Yoga asana practice effects mood states more
than behaviors such as resilience The next study expanded these findings by testing a control
group and using additional measures of emotional states as well as meditation experience.
38
Experiment II
In the next study, we again administered the POMS. In addition, we administered a
standardized measure of depth of meditation experience and a question about the degree of
happiness. A measure of depth of meditation was used because subjects in the pilot study
reported better experiences during their TM practice when they began to practice Maharishi
Yoga Asanas more regularly. The RSA was not used in the second study because the effect sizes
were very small in the pilot test.
Methods
Subjects
Thirteen college students taking part in a 4-week course on Maharishi Yoga Asanas were
matched with 13 students taking other courses at the university. All the subjects were healthy and
did not report significant mental or physical complaints. The subjects were matched on age,
gender, and years of practicing the TM technique. The subjects in the experimental group were
an average age of 31.2 ± 15.0 years and the subjects in the control group were an average age of
27.8 ± 11.0 years. They had been practicing TM for an average of 7.9 ± 11.9 years and 9.5 ±
12.5, respectively. There was no significant difference in age or length of time TM practice at
pretest (both F(1.25) < 1.0, ns).
Table 1: Total Mood Disturbance scores in Pretest and Post test in the two groups.
Mean (SD) Effect Size
Total Mood Disturbance (Pre-test) 33.7 (16.0) 0.7
Total Mood Disturbance (Post test) 23.9 (11.9)

39
Procedure
All students were given the two psychological tests before and after their course: POMS
and Meditation Depth Questionnaire (MEDEQ). They were also asked to rate their level of
happiness. The experimental group participated in a 1-month course on Maharishi Yoga Asanas
after the baseline test. The control group participated in other academic classes at the university.
The structure of the 4-week Maharishi Yoga Asanas course was similar to the structure of
the 2-week course tested during the pilot study. There were two classes a day, one in the morning
10–12 am and one after lunch 1–3:15 pm. In every class, there was a lesson about the theory
behind Maharishi Yoga Asanas followed by Maharishi Yoga Asanas (45–50 min each time). We
contacted the students before the class and gave them the baseline tests.
The control subjects were students at other 4-week classes at the university. They
were contacted before their class and agreed to take part in the study. They were given the three
baseline measures. After the course was finished, the students were contacted within 3–7 days
and given the same three measures at post test.
Test instruments
The profile of mood states
The POMS is widely used to assess mood states.[35] The total mood disturbance score is
calculated by adding the five negative sub scale scores (tension, depression, anger, vigor, fatigue,
and confusion) and subtracting the vigor score. Higher scores for the total mood disturbance
score indicate a greater degree of mood disturbance.[36]

40
Degree of happiness question
The subjects were asked to rate how happy they see themselves, using a 7-point Likert
scale (from 1 = not a very happy person to 7 = a very happy person).
Meditation depth questionnaire
The MEDEQ is a self-report questionnaire measuring the depth of meditative
experiences. Through cluster analysis, Piron[37] classified meditative experiences into five stages
along a dimension of increasing depth: Hindrances, relaxation, personal self, transpersonal
qualities, and transpersonal Self. Hindrances cover difficulties in meditation such as restlessness,
busy mind, laziness, or feeling bored. Relaxation comprises smooth breathing, feeling well,
patience, and calmness. Personal self covers experiences such as being aware of one’s own
center, feeling light, observing one’s own thoughts, and intuitive insights. Transpersonal
qualities describe the experiences such as time disappearing, alert and clear mind, and feelings
such as love, devotion, humility, acceptance, and joy. Transpersonal Self describes the
experience of the unity of everything, expansion of the mind, and disappearance of cognitive
processes.
Statistical analysis
SPSS was used to analyze the data. A repeated measures ANOVA tested group
differences in total mood disturbance and the response on the happiness question. A repeated
measures MANOVAs tested the five components of the depth of meditation questionnaire.
Statistical significance and effect sizes are reported for all measures.
41
Results
Group differences in emotional state
A repeated measure ANOVA yielded no significant group differences for changes in total
mood disturbance from pre-to post test (F(1,24) = 1.5, p = 0.23). The effect sizes were smaller
than in the pilot: d = 0.04. Table 2 presents the means, standard deviation, and effect sizes for the
two groups.
A repeated measure ANOVA of the happiness question yielded a significant pre-post x
group interaction (F(1,24) = 4.53, p = 0.04) Table 3 presents the means, standard deviation,
effect sizes, and p value for the two groups.
Group differences in depth of meditation
A repeated measures MANOVA including five categories of the depth of meditation
questionnaire yielded a significant pre-post x question interaction (F(4,21) = 4.00, p = 0.014) and
significant pre-post x group interaction (F(1,24) = 5.37, p = 0.029). Therefore, we conducted
individual repeated measure ANOVA for each category. In this analysis, there were significantly
higher values for the Yoga group in the last three categories but not in the first two. Table 4
presents the means, standard deviation, effect sizes, and p value for the two groups.
Following Maharishi Yoga Asanas practice, the subjects in the Yoga group reported
deeper experiences during their subsequent TM session. This was indicated by increased eeriness
of transpersonal qualities and transpersonal Self during the TM session.

42
Discussion
This controlled study found that a 4-week Maharishi Yoga Asanas course resulted in
significant increases in degree of happiness during the day, and significant improvements in
sense of personal self, transpersonal qualities, and transpersonal Self during TM practice.
Table 2: Total Mood Disturbance scores in Pretest and Post test in the two groups.
Pre-test Post test Effect Size (d)
Yoga 63.4(17.7) 51.4(24.4) 0.42
Control 40.7(19.7) 36.9(15.7)
Table 3: Happiness scores in Pretest and Post test in the two groups.
Pre-test Post test Effect Size (d) p-value
Yoga In general happy 5.08 (1.89) 5.69(1.03) 0.97 0.04
Control In general happy 6.00 (0.82) 5.38 (1.33)
Table 4: Depth of meditation scores in pre-test and post test in the two groups.
Pre-test Post test Effect Size (d) p-value
Yoga Hindrances 7.62(3.93) 7.00(2.94) -0.23 0.65
Relaxation 8.38(3.78) 9.54(2.26) 0.57 0.11
Personal self 15.00(8.81) 20.23(7.47) 0.90 0.02
Transpersonal qualities 14.85(9.27) 21.85(8.36) 0.84 0.01
Transpersonal Self 10.00(7.59) 15.46(6.40) 0.71 0.04
Control Hindrances 6.69(4.15) 6.92(3.57)
Relaxation 9.46(1.98) 9.08(2.78)
Personal self 20.00(6.14) 18.46(7.64)
Transpersonal qualities 20.23(7.67) 20.38(7.43)
Transpersonal Self 14.08(6.24) 14.69(6.95)

43
How Maharishi Yoga Asanas and Transcendental Meditation practice might
improve mood
Both practices of Maharishi Yoga Asanas and TM probably contributed to greater
happiness during the day. Practice of Yoga asanas stretches and strengthens the body in an easy
and nonstressful way, improving one’s strength, flexibility, and general well-being. Every asana
creates a unique style of mind-body integration or “steady pleasantness,” which together result in
greater balance in mind and body. Asana practice also cultures good posture as well as greater
integration of the functioning of the left and right hemisphere of the brain. This greater sense of
balance could provide a platform for greater balance of mind and body during the day.
While asana practice optimizes balance and functioning of mind and body, TM practice
changes how we evaluate our daily life. The process of transcending during TM practice gives
the experience of a deeper, richer, more silent sense of self that is not as touched by the ups and
downs of daily life.[38,39] This deeper inner experience allows the meditator to place ongoing
experience into a larger context—they are able to deal with stress and challenges better. Regular
TM practice is associated with significant decreases in anxiety in normal subjects,[40] decreased
total mood disturbance, and increased emotional and behavioral coping in college students[41] as
well as decreases in posttramatic stress symptoms in military[42,43] and civilian subjects.[44] The
expansion of self-awareness during TM practice is also reflected in greater growth in self-
development[45] and self-esteem.[46]
The current study was not designed to separate independent effects of Maharishi Yoga
Asanas practice and TM practice on happiness during the day. However, it is important to
recognize that the control group was also part of a college curriculum that includes daily TM
44
practice. Yet, the experimental group who added daily asana practice to their routine exhibited
greater happiness. Thus, asanas seem to work synergistically with meditation practice to affect
degree of happiness.
How Maharishi Yoga Asanas might improve the depth of meditation experience
Maharishi Yoga Asanas are performed at a slow pace, suitable to the individual, with
eyes closed during most poses. Having the awareness inside creates a condition for the mind to
transcend bodily sensations and expand to the state of Yoga—union of body, mind, and spirit.
That happens, especially while resting in a flat lying position, a pose performed after all other
asanas, which restores homeostasis in the body and integrates the effects of each individual
asana. Subjects often report during these resting poses (momentary) experiences of the state of
Yoga—the state of union of body, mind, and spirit.
Practice of Maharishi Yoga Asanas is an optimal preparation for body and mind to
transcend thoughts and mental processes during subsequent TM practice. Stresses in the mind or
body (mental or physical pain, for example) keep the mind on the surface and disallow
transcending.[47] Maharishi Yoga Asanas help process and release stresses from the body and
mind. Thus, the process of transcending could occur faster and the meditation session could be
experienced as deeper, as was reported by the subjects in this study.
Conclusion
This research highlights the synergy and practice of Maharishi Yoga Asanas and
Transcendental Meditation practice. Optimally, practice of Yoga should include experiences of
the state of union of body, mind, and spirit, even if momentary, during asana practice as well as
45
during the meditation that follows, leading to greater happiness during the day.[48] With regular
Yoga asana practice, these momentary experiences could become more frequent and for longer
periods, leading to greater balance, well-being, and success in life. Further research could look at
long-term effects of Maharishi Yoga Asanas.
Financial support and sponsorship
Nil.
Conflicts of interest
There are no conflicts of interest.
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CHAPTER 4: CHANGES ON THE PSYCHOLOGICAL TESTS FROM
BASELINE TO THE THREE-MONTH POST TEST
4.1. Method
4.1.1. Subjects
Twelve subjects completed both baseline and the second (three-month) post test. One of
the original 13 experimental group subjects did not respond to contact requests and did not
complete the second post test. The remaining 12 subjects were matched with 12 subjects from
the control group. There were eight male and four female participants in each group. The average
age for the experimental group was 29.25 ± 13.50; the average for the control group was 28.00 ±
11.45 years in. The experimental group had been practicing Transcendental Meditation for an
average 8.41 ± 12.27 years, and the control group for an average 8.58 ± 12.96.
4.1.2. Test instruments
The same test instruments were used for the pretest, the first (one-month) post test and
the second (three-month) post test.
4.1.2.1. Profile of Mood States (POMS)
As discussed in the previous chapter, the Profile of Mood States (POMS) is a “well-
known, well-validated, reliable and internally consistent self-report questionnaire.” It consists of
65 adjectives rated on a five-point scale. There are subscale scores for six mood states: tension,
depression, anger, vigor, fatigue, and confusion. A combination of subscale scores gives Total
Mood Disturbance score.

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4.1.2.2. Meditation Depth Questionnaire (MEDEQ)
The MEDEQ is a self-report questionnaire measuring the depth of meditative
experiences. This measure yields five dimensions: hindrances, relaxation, personal self,
transpersonal qualities and transpersonal Self.
4.1.2.3. Happiness question
A single question was asked to assess happiness: Where would you place yourself in the
scale from 1 to 7? In general, I consider myself: 1) Not a very happy person 7) A very happy
person.
4.1.2.4. Semi-structured interview
The subjects were asked about their experiences during Yoga asana practice and
Transcendental Meditation practice. The details of the interview are presented in Chapter 5.
4.1.2.5. Assessment of regularity of Yoga Asanas practice
Participants in both groups were sent weekly e-mails to assess the frequency of
performing Maharishi Yoga Asanas between the second and the third post test. Every email
asked the same question: “How many times did you perform Maharishi Yoga Asanas that
week?” Their answers were entered into a spreadsheet for statistically analysis.
4.2 Results
4.2.1. Group differences in frequency of Maharishi Yoga Asanas practice
A repeated measures ANOVA yielded a significant difference in frequency of Maharishi
Yoga Asanas practice during the three months between the first and the second post test (F(1, 22)
= 8.25, p = .009. The frequency of Maharishi Yoga Asanas practice/week was significantly
higher in the experimental group (5.99 ±3.30) compared to the control group (2.39 ± 2.82).
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4.2.2. Initial group differences on the test instruments
Omnibus F-test revealed no initial group differences at baseline for any of the
psychological test—POMS: F(6, 17) = 2.39, p = 0.074, Depth of Meditation: F(5, 18) = 1.61, p =
0.208, and Perception of Happiness: F(4, 19), 0.83, p = 0.523.
4.2.3. Baseline to the second post test
4.2.3.1. POMS
A repeated measures MANOVA yielded a significant pre-post x category interaction
(F(5,18) = 2.88, p= 0.044). Therefore repeated measures ANOVA were conducted for each
category individually. There were trends for significant reductions of depression and tension in
the experimental group: F(1, 22) = 3.13, p = 0.091, F(1, 22)= 3.07, p= 0.093 respectfully. The
rest of the categories yielded no significant changes.
4.2.3.2. Perception of Happiness
A repeated measure MANOVA of the happiness question yielded significantly higher
values of happiness for the experimental group. Table 3 presents the means, standard deviation,
effect sizes, and p-value for the two groups on this question.
Table 3: Happiness scores in Pretest and Post test in the two groups.
Pre-test 2nd Post test Effect Size (d) p-value
Experimental 5.33(1.07) 5.66(1.07) 0.79 0.052
Control 6.00 (0.74) 5.50 (1.31)
4.2.3.3. Group differences in depth of meditation
A repeated measures MANOVA including the five factors on the Depth of Meditation
questionnaire yielded no significant pre-post x question interaction (F(1, 22)= 0.44 < 1.5, ns).
55
Table 4: Depth of meditation scores in pre-test and post test in the two groups.
Group Dimension Pre-test 2nd Post Effect Size p-value
test (d)
Experimental Hindrances 8.33(2.96) 8.00(4.31) 0.00 Ns
Relaxation 8.83(2.89) 8.50(3.42) 0.00 Ns
Personal self 15.08(7.69) 15.50(8.15) 0.24 Ns
Transpersonal qualities 14.83(7.42) 15.33(8.87) 0.18 Ns
Transpersonal Self 9.75(6.12) 11.08(7.90) 0.18 Ns
Control Hindrances 6.00(3.62) 5.67(4.19)
Relaxation 9.92(1.62) 9.58(2.11)
Personal self 20.67(5.30) 19.58(4.25)
Transpersonal qualities 21.50(7.33) 23.25(4.85)
Transpersonal Self 14.17(6.62) 14.33(4.81)
4.3. Discussion
4.3.1. Consideration of group differences in happiness
There was a significant difference between groups on the happiness question, which
asked about general happiness. The experimental subjects seemed to have higher level of internal
happiness—they were happier and they saw others around them as being happy as well.
4.3.2. Consideration of group differences in the POMS
There were significant trends for greater reduction in the experimental group on
depression and tension. Changes in the other questions or in the total mood disturbance did not
56
reach significance. The mild effects on emotional state could reflect the fact that while
experimental subjects did practice more Maharishi Yoga Asanas than control, it was less than
they did between baseline and the first post test. This is discussed below.
4.3.3. Consideration of group differences in the Depth of Meditation Questionnaire
There was no significant difference between the groups in the Depth of Meditation
Questionnaire in the second post test even though there were significant differences on these
variables at the first post test. This could reflect frequency of Maharishi Yoga Asanas practice.
On the first post test the subjects practiced Maharishi Yoga Asanas twice a day for four weeks.
On the second post test they practiced them a little less than once/day. It is possible that more
pervasive and deeper benefits are seen with more regular practice of Maharishi Yoga Asanas.
4.4. Conclusion
In Chapter 3, four-weeks of regular Maharishi Yoga Asanas practice led to significant
increases in happiness and increases on three dimensions on the Depth of Meditation
Questionnaire. In this chapter, practicing Maharishi Yoga Asanas about once/day for three
months led to less strong effects. Happiness increased from baseline to three months and there
were strong trends for decreases in depression and tension. This suggests that regular practice of
Maharishi Yoga Asanas has a strong effect on quality of emotions and on experiences during the
subsequent meditation practice.

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CHAPTER 5: CONTENT ANALYSIS OF THE SEMI-STRUCTURED
INTERVIEWS FROM BASELINE TO THE FIRST AND SECOND POST TESTS
5.1. Method
5.1.1. Subjects
The interview data from the 12 experimental subjects who completed both baseline and
the first and the second post test were compared with interview data from the 12 matched
controls. These are the same subjects who were used in the second phase of analysis.
5.1.2. Procedure
Each subject was interviewed individually. The interviews were 20-30 minutes long. The
interview questions used in the dissertation were based on the interview experience with the pilot
subjects. The three questions asked were:
1.) What do you feel during Maharishi Yoga Asanas?
2.) What do you feel in activity, if you do Maharishi Yoga Asanas?
3.) What are your experiences during Transcendental Meditation practice?
Probe questions were used to unpack any statements from the subjects to bring out their
felt experience during both practice of Maharishi Yoga Asanas and Transcendental Meditation
practice. Interviews were recorded in full with an audio recording device and later transcribed
and content analyzed using Atlas.ti software program.
The intention of the interview was to bring out: (1) the effects of Maharishi Yoga Asanas
on one’s daily activities, in particular in one’s mood states and degree of happiness, and (2) the
effects of Maharishi Yoga Asanas on experiences during Transcendental Meditation practice.

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5.1.3. Content analysis
Content analysis was conducted using Atlas.ti software program. This has been described
in the pilot study, but is included here for the convenience of the reader. First, six Hermeneutic
units were created, three for the Yoga group for baseline, post test 1 and post test 2 interviews,
and three for the control group. Every Hermeneutic unit analyzed interviews from one group and
one test. Atlas.ti allows the researcher to read through the transcriptions and highlight “units of
meaning”—words or phrases that express a unique or coherent idea. In Atlas.ti, these phrases are
called “quotations.” Each highlighted quotation was assigned a code. For example, a quotation
“during Maharishi Yoga Asanas I feel relaxed” was coded as “relaxation.” After coding of
quotations was completed, codes were grouped by common themes into higher-order codes
called “super codes.”
Codes and super codes were organized into a spreadsheet and analyzed statistically and
qualitatively. A summative content analysis approach was used. The summative content analysis
approach “involves counting and comparisons, usually of keywords or content, followed by
interpretations of the underlying contest” (Hsieh, 2005). In this dissertation, counting and
comparison of keywords, or codes was used.
5.2. Results
Content analysis of the interview data yielded 620 codes in the experimental group and
235 codes in the control group. This difference in total codes was statistically significant (F(2,
21) = 13.52, p < 0.001).
The experimental group’s interviews yielded 89 codes in the baseline, 284 codes in the
first post test and 247 codes in the second post test. The control group yielded 69 codes in the
baseline, 70 codes in the first post test and 96 codes in the second post test. Notice that the
59
number of codes remained very similar for the control group for the baseline and the two post
test, while there were substantial increase in codes in the experimental group after the first post
test that were also high during the second post test.
The codes were grouped into six super codes that were found in the three measurement
times in both groups. Those super codes were:
1. “Improved mental state” includes reported improvements in mental state of participants
after they were practicing Maharishi Yoga Asanas. To the question “What do you feel in
activity, if you do Maharishi Yoga Asanas” the answers were for example “balanced,”
“calm,” “relaxed,” “grounded,” and “happy.”
2. “Improved physical state” captures improved feeling of the body in participants after they
were practicing Maharishi Yoga Asanas. For example: on the question “What do you feel
in activity, if you do Maharishi Yoga Asanas” they answered that they feel more
“flexible,” “light,” “strong,” and “healthy. It also captures improved body awareness, for
example codes related to participants noticing various sensations in their bodies.
3. “Improved activity” includes observed positive effects of Maharishi Yoga Asanas in their
daily lives, for example “day better’, ‘efficient,” “smooth functioning,” “easier to
maintain healthy routine,” and “relationships better”
4. “Maharishi Yoga Asanas practice enjoyable” includes codes that describe positive
experiences during Maharishi Yoga Asanas practice. To the question “What do you feel
during Maharishi Yoga Asanas?” the answers were for example: “joy,” “bliss,”
“quietness,” “relaxation,” and “transcendence.”

60
5. “Improved meditation” captured positive effects of Maharishi Yoga Asanas on
Transcendental Meditation practice. For example “meditation after practice of Maharishi
Yoga Asanas better,” or “Maharishi Yoga Asanas are great preparation for meditation.”
6. “Deep meditation” describes experiences during Transcendental Meditation practice. To
the question “What are your experiences during Transcendental Meditation practice?” the
answers were for example “deep,” “transcending,” “silence,” and “infinity.”
Table 5 below presents the number of codes in all categories for both groups and all pre
and post tests. An omnibus F-test revealed significant interaction between groups, tests and super
codes: F(8, 15) = 7.37, p < 0.0001. Individual repeated measure ANOVA revealed significant
group differences in three of the codes: improved mental state, enjoyable experience during
Maharishi Yoga Asanas, and improved Transcendental Meditation experience.
The table below presents numbers of codes in all five super codes, in each group and
each test. In addition, it shows the numbers of subjects whose codes fit into this category –
marked by “Ss”. “Y” means “experimental group,” and “C” means “control group.” It also
shows the significance of the super codes.
Table 5: Codes and number of subjects using that code in the pre and post test for the
Yoga group and the control group.
Y PRE Y POST Y POST 2 C PRE C POST 1 C POST 2 F(2,21),

1 p value
Codes Ss Codes Ss Codes Ss Codes Ss Codes Ss Codes Ss
Improved 13 20 44 93 39 76 11 15 8 12 13 22 16.89<
mental .001
state
Improved 9 13 10 28 10 29 3 4 6 7 5 5 1.50,
physical 0.246
state
Improved 4 6 6 5 22 2 4 2 5 2 9 3.11,
activity 0.066
Asana 14 23 23 51 25 46 11 19 7 15 10 19 4.20,
61
enjoyable 0.029
Deeper 16 27 47 90 27 71 15 27 21 31 23 41 11.8<
TM .001
experience
5.2.1. Exploration of the five super codes
5.2.1.1. Improved Mental State
Codes, that were implying improved mood or mental state, were grouped in this super
code. There was a significant increase in the number of codes and the number of times subjects
used codes in this category in experimental group but not in the control group. It’s noteworthy
that the number of times subjects used codes in this category increased almost five times: from
20 to 93. In the second post test, when they were not practicing Maharishi Yoga Asanas as
regularly, the number decreased to 76.
Some of the examples of responses in this category include:
- “Maharishi Yoga Asanas” make me more enthusiastic,”
- “I feel better in the day if I do Maharishi Yoga Asanas,”
- “I feel grounded if I do Maharishi Yoga Asanas, more in my body and less in my head’”
- “Maharishi Yoga Asanas” made me calm, clear and happy on a regular basis,”
- “In the course I was more at ease and calm,”
- “Maharishi Yoga Asanas gave me strength to do other things,”
- “Maharishi Yoga Asanas are purifying but not heavily stress releasing, here it’s just
happiness,” and
- “It made me happier and more joyful.”

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5.2.1.1.1. Experimental group
At the baseline the number and category of codes were similar: 13 in
experimental group and 11 in control group. In the experimental group, the number of all
codes in this category increased from 13 to 44 to 39 (table 5). The number subjects whose
codes fit into this category increased from 20 in the baseline it increased to 93 in the first
post test and slightly decreased to 76 in the second post test. There were 12 codes that
appeared in all three tests. In the first post test there were 34 new codes, and in the second
post test there were eight new codes.
5.2.1.1.2. Control group
In control group, the number of all codes decreased from 11 to 8 and increased to 13 in
the second post test. The number of instances the subjects referred to this category was decreased
in the first post test and increased in the second post test: the number went from 15 to 12 in the
first post test and to 22 in the second post test. There were three codes that appeared in all three
tests. There were five new codes in the first post test and seven in the second post test.
5.2.1.1.3. Content of codes
At the baseline, the codes in both groups were similar. These codes were the same for
both groups: “energetic,” “relaxed,” and “happy.” In Yoga group codes mostly related to the
state of mind, for example “alert,” “calm” or “clear.” In the first post test, new codes in the
experimental group related to changed traits, for example “compassionate,” “considerate,”
“accepting.” Some codes related to deeper levels of one’s personality, for example “intuitive,”
“liberated,” “enlightened.” Two codes implied that Maharishi Yoga Asanas facilitated personal
growth: “personal growth,” “healed,” “changed perspective,” “realizations.” In the second post
63
test, new codes in the experimental group were less than in the first post test and were referring
to the state of mind, for example “centered,” “positive,” “cheerful,” and “coherent.”
In the control group, in all three tests there were less codes than in the Yoga group, and in
all three tests they were relating mostly to the state of mind.
Table 6 presents common codes in each category, and new codes in each post test. The
numbers after the codes present number of subjects in this category. The codes, that are the same
in both Yoga and control group, are in bold.
Table 6: Common codes of the super code “Improved mental state,” and new codes in the first
and second post test.
Super code: Codes seen in New Codes in Post test 1 New codes in
Improved all three tests Post test 2
Mental State
Experimental Alert, Care-free, communicative, compassionate, Centered,
group balanced, considerate, driven, enlightened, coherent,
calm, clear, enthusiastic, full, healed, intuitive, liberated, positive,
great, non-attachment, outgoing, perspective cheerful,
grounded, changed, present, strong presence, accepting, patient, settled,
energetic, bliss, decisions better, encouraged, focused, fresh, sharp (14)
happy, happy, integrated, joyful, letting go, non-
relaxed, stable attachment, open, optimistic, peaceful,
mind, subtle personal growth, realizations, silence, sleep
(19) better (52)
Control Energetic, Intuitive, non-attachment, subtle, peaceful, Alert, calm,

64
group happy, relationships better (6) care-free, clear,
relaxed (4) quiet inside,
softness, whole
(9)
5.2.1.2. Improved Physical State
The codes implying changes in physical perception were grouped in this super code. As
seen in table 5 there were no differences in codes numbers and number of subjects whose codes
fit into this category across all three tests. Some of the examples of responses in this category
include:
- “It has purified my body,”
- “I feel more stable in my body,”
- “I feel healthier,”
- “I feel better, mental and physical,”
- “I’ve become far more aware of the stresses and tensions in my physiology,”
- “I’ve become physically stronger,”
- “I was able to get in touch with my body and listen to it,”
- “I’ve become more aware of my body,”
- “I feel like my whole body is working as a team,”
- “I feel more present in my body,” and
- “I crave good food not bad, my digestion is better.”

65
5.2.1.3. Improved Activity
These codes reporting changes in daily activity were grouped in this super code. As seen
in table 5, there were no significant differences between baseline and post test 1 and post test 2.
- “I'm more efficient in my daily activity if I do Maharishi Yoga Asanas,”
- “It changed my life for the better,”
- “All my actions are more automatic,”
- “There is more bounce to my step,”
- “Since this class started I have increased feeling of wellbeing in activity,”
- “I’m feeling simpler in my approach to things, not analyzing so much,”
- “More support of nature; things just work out perfectly,”
- “My relationships with people are better,”
- “My sleep has improved,”
- “I have higher level of energy,” and
- “Daily routine is easy because of Maharishi Yoga Asanas.”
5.2.1.4. Maharishi Yoga Asanas Practice Enjoyable
There was a significant increase in the number of codes and the number of subjects
whose codes fit into this category in the experimental group but not in the control group. Some
of the examples of responses in this category include:
- “I enjoy doing them [Maharishi Yoga Asanas],”
- “I have pleasant feelings,”
- “I love it,”
- “I feel like I can take deeper breath,”

66
- “It feels effortless and natural… I’m able to transcend in each pose,”
- “Sometimes I get waves of bliss,”
- “The energy of the body is working properly,”
- “I feel at ease and calm,” and
- “The body is opening up, more flexible and at ease in every par.”
In the experimental group, the number of all codes in this category increased from 14 in
the baseline to 23 in the first post test and to 25 in the second post test (table 5). The number of
subjects whose codes fit into this category substantially increased: from 23 in the baseline to 51
in the first post test and to 46 in the second post test. There were 6 codes that appeared in all
three tests. In the first post test there were 18 new codes, and in the second post test there were
14 new codes.
5.2.1.4.2. Control group.
In control group, the number of all codes decreased from 11 to 7 and increased to 10 in
the second post test. The number of subjects whose codes fit into this category was similar across
all three tests: the number went from 19 to 15 in the first post test and to 19 in the second post
test. There were five codes that appeared in all three tests. There was one new code in the first
post test and five in the second post test.
There were three codes that were the same in both groups at the baseline: “enjoyable,”
“peaceful” and “relaxed.” In the first post test, the experimental group yielded several new
codes, including “whole,” “natural,” “letting go,” “stress release,” “transcendence.” The second
post test yielded new codes like “attuned,” “centered’” “grounded,” and “integrated.” The
67
control group had one new code in the first post test, “grounding,” and “depth,” “easy,” and
“light” in the second post test.
Table 7: Common codes of the super code “MYA enjoyable,” and new codes in the first
and second post test
Super code: Codes seen in all three New Codes in Post test 1 New codes in Post test
“MYA tests 2
enjoyable”
Experimental Enjoyable, peaceful, Daydreaming, effortless, Attuned, centered,
group relaxed, easy, silence, whole, natural, letting go, clear, energetic,
stillness (12) massaged, flowing, nice, focused, full, great,
pleasant, restful, stress grounded, integrated,
release, subtle, bliss, calm, stable mind, quiet,
happy, settled, smooth (14)
transcendence (20)
Control group Enjoyable, peaceful, Grounding (1) Depth, easy, light,
relaxed, calm, pleasant, present (5)
transcending (12)
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5.2.1.5. Improved Transcendental Meditation Experience
There was a significant increase in the number of codes and the number of subjects
whose codes fit into this category in the experimental group but not in the control group. It’s
noteworthy that the number of times subjects used codes in this category increased more than
three times: from 27 to 90. In the second post test, when they were not practicing Maharishi
Yoga Asanas as regularly, the number decreased to 71.
- “Transcendental Meditation is more subtle and effortless after Maharishi Yoga
Asanas”
- “My meditation has become deeper, clearer, easier, finer; big, big difference,”
- “My meditation has really changed, because my ability to settle down quicker,”
- “My meditation is much better, I’m transcending faster,”
- “My meditation is deeper, more integrated with my body,”
- “Better meditation, because body has no stress,” and
- “When I meditate, it’s deeper, more into the infinite”
- “My meditation feels stable and more omnipresent,”
- “In meditation my thoughts disperse and they are a part of a bigger field,”
- “In my meditation there is more expansion of the mind.”
At the baseline the number and category of codes were similar: 16 in Yoga group and 15
in control group. In the experimental group, the number of all codes in this category increased
from 16 to 47 to 27 (table 5). The number subjects whose codes fit into this category increased
from 27 in the baseline it increased to 90 in the first post test and slightly decreased to 71 in the
69
second post test. There were 15 codes that appeared in all three tests. In the first post test there
were 38 new codes, and in the second post test there were 12 new codes.
5.2.1.5.2. Control group
In the control group, the number of all codes increased from 15 to 21 and to 23 in the
second post test. The number of subjects whose codes fit into this category was increased from
27 to 31 to 41. There were 10 codes that appeared in all three tests. There were 10 new codes in
the first post test and seven in the second post test.
At the baseline, the codes in both groups were similar. These codes were the same for
both groups: “energetic,” “relaxed,” and “happy.” In the experimental group, the codes mostly
related to the state of mind, for example “alert,” “calm” or “clear.” In the first post test, new
codes in the experimental group related to changed traits, for example “compassionate,”
“considerate,” “accepting.” Some codes related to deeper levels of one’s personality, for example
“intuitive,” “liberated,” “enlightened.” Two codes implied that Maharishi Yoga Asanas
facilitated personal growth: “personal growth,” “healed,” “changed perspective,” “realizations.”
In the second post test, new codes in the experimental group were less then in the first post test
and were referring to the state of mind, for example “centered,” “positive,” “cheerful,” and
“coherent.”
In the control group, in all three tests there were fewer codes than in the Yoga group, and
in all three tests they were relating mostly to the state of mind.

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Table 8: Common codes of the super code “Improved Meditation,” and new codes in the
first and second post test
Super code: Codes seen in all three New Codes in Post test 1 New codes in
“Improved tests Post test 2
TM
Experience”
Experimental Great preparation for Desire to meditate more, blissful, Amazing,conten
group meditation, meditation calming, clear, grounded, light, tment, free,
better, alert, comfortable, quiet, reset, settled, stable light, relaxed,
daydreaming, easy, meditation, still, rested, smooth, soft,
enjoyable, good, infinity, omnipresent, no body, no world, channels open
letting go, smooth, part of a bigger field, effortless, up, connected,
sweetness, witnessing, in the zone, adjusted, even, mind blowing,
deep, silence, integrated, no time, beautiful, no boundaries,
transcending (15) fulfilling, nourishing, inward, within and
peaceful, expansive, present, without
powerful, centered, one with simultaneously
cosmos, dynamism, surrender, (18)
subtle, desire to meditate more
(51)
Control Alert, bliss, deep, Centered, clear, quiet, simple, Calm, care-free,
group enjoyable, good, happy, still, detached, easy, fulfilled, openness,

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peaceful, silence, pleasant, settled (13) present, smooth,
transcending, meditation soft, unchanging
better (26) (7)
5.2.1.5.4. Numbers of different codes in each super code
This section explores the number of different codes in each super code. Note, these are
not the numbers of all the codes, but all different codes that appeared in each super code. These
numbers denote with how many different words, adjectives, or descriptions the subjects
described their experiences in each super code.
At the baseline, the numbers of codes in both groups were similar for all super codes. In
the control group the numbers of codes changed only slightly across all three tests. In the
experimental group the number of codes increased markedly in the first post test and dropped
slightly or remained the same in the second post test. Table 9 presents the numbers of codes in
the super codes across all three tests. Figure 1-5 show the changes in the numbers of codes in
both groups. Each individual super codes is presented in a separate figure.
Table 9: Numbers of codes in the super codes across all three tests.
Super Code Group Baseline 1st post test 2nd post test
Improved Mental State Experimental 20 93 76
Control 15 12 22
Improved Physical State Experimental 13 28 29
Control 4 7 5
Improved Daily Activity Experimental 6 22 22
Control 4 5 9
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MYA Enjoyable Experimental 23 51 49
Control 19 15 19
Improved TM Experimental 27 90 71
Experience
Control 27 31 41
Figure 1: Numbers of super code Improved Mental State in both groups
Improved Mental State

100
90
80
Number of Codes
70
60
50 Experimental
40 Control
30
20
10
0
Baseline 1st post test 2nd post test
Figure 2: Numbers of super code Improved Physical State in both groups

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Improved Physical State

35
30
Number of Codes
25
20 Experimental
15 Control
10
Figure 3: Numbers of super code Improved Daily Activity in both groups
Improved Daily Activity

25
20
Number of Codes
15
Experimental
10 Control
0
Figure 4: Numbers of super code MYA Enjoyable in both groups

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Maharishi Yoga Asanas Enjoyable

60
50
Number of Codes
40
30 Experimental
Control
20
10
0
Figure 5: Numbers of super code Improved TM Experience in both groups
Improved TM Experience
100
90
80
Number of Ciodes
70
60
50 Experimental
40 Control
30
20
10
0
5.3. Discussion
5.3.1. Consideration of responses in the content analysis
The content analysis showed minimal effects of Maharishi Yoga Asanas on the two codes
that dealt with outer aspects of one’s life, namely one’s sense of the physical body and changes
in daily activity. The main differences were in subjects’ appreciations of practicing Maharishi
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Yoga Asanas and the two codes that dealt with more inner aspects of one’s life, namely
Improved Mental State and Improved Transcendental Meditation Experience. In addition, the
number of times subjects used codes that expressed heightened quality of life, were greater after
practicing Maharishi Yoga Asanas regularly in one-month course. The number of times these
codes were used was lower but still significantly higher after practicing Maharishi Yoga Asanas
on average once a day than in the baseline.
5.3.2. Investigation into the quality of the codes in the two groups
The character of the codes in the experimental group was qualitatively different than the
characters of the codes in the control group.
5.3.2.1. Improved Mental State
In the experimental group, new codes in the first post test implied changes in one’s
personal traits. Subjects reported to become for example more compassionate, considerate, and
accepting. For example, in Improved Mental State, subject in the experimental group said: “That
I’ve really noticed this month, growth of compassion. I’m very full.” Other subjects from the
experimental group said: “It’s gradually maturing the values, more consideration towards others,
a broader view, more holistic view,” and “I’ve been feeling simpler in my approach to things. I
don’t get caught up as much, not analyzing as much. Sense of simplicity and understanding.”
The subjects reported to become more enlightened. One subject said: “Maharishi Yoga
Asanas have made me enlightened. It has purified my body. All my actions are more automatic.
It is liberating.” They have also specifically reported about stress release and personal growth.
One subject said: “Asanas make the stresses leave the body, also mental stresses, and that causes
revelations.” Another subject said: “I feel more lively, light, and joyful. Towards the end of the
class I could feel that all the stress are released.”

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“Asanas have contributed to my growth a lot.”
Subjects in the experimental group also reported increased happiness, they said, for example: “I
feel overall happier,” and “My eyes shine more; I’m happier.”
5.3.2.2. Improved Transcendental Meditation Experience
Several subjects commented that their Transcendental Meditation experience is better
because after Maharishi Yoga Asanas practice, their mind and body are already settled. For
example, one subject said: “When I do my Asanas the experiences are much more deep.” Two
other subjects from the Yoga group said: “Asanas are a systematic approach to preparing for
meditation, for settling the body to enable the optimal transcending experience. To relieve the
stresses so that you don’t have to do it when you go to meditate,” and “If I do Asanas, by the
time I go meditate the thoughts have settled down already.” The “settling down the body and
mind” included also stress release. One subject said:“ Asanas facilitated stress release.
Meditation was quieter, more transcendence, which was nice.”
5.3.2.3. Maharishi Yoga Asanas Practice Enjoyable
Subjects in both groups reported about Maharishi Yoga Asanas being enjoyable, peaceful
and relaxing. One subject said: “I had nice sensations in my middle spine, pleasing experiences.
Also like a line across my back, tingling, pleasing sensation.” Several subjects reported increased
body awareness. One subject said: “I’ve become far more aware of the stresses and tensions in
my physiology.” The subjects in the experimental group also reported about more holistic
experiences during Maharishi Yoga Asanas. One subject, for example, said: “My body is waking
up to all the other part, the parts are connecting with each other, the sense of wholeness, the
energy of the body is flowing properly, the whole body is one unit. Another subject said:
“Asanas have such a good effect, I feel integrated, balanced.”

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5.3.3. Investigation into the numbers of the codes in the two groups
In the super code Improved Mental State the number of codes in the experimental group
was 20 in the baseline. The number increased to 93 in the first post test and dropped to 76 in the
second post test. The number of codes in the test group was 15 in the baseline. The number
dropped to 12 in the first post test and increased to 22 in the second post test.
In the super code Improved Physical State the number of codes in the experimental group
was 13 in the baseline. The number increased to 28 in the first post test and remained almost the
same in the second post test: 29 codes. The number of codes in the test group was 4 in the
baseline. The number increased to 7 in the first post test and dropped to 5 in the second post test.
In the super code Improved Daily Activity the number of codes in the experimental group
was 6 in the baseline. The number increased to 22 in the first post test and remained the same in
the second post test. The number of codes in the test group was 4 in the baseline. The number
increased to 5 in the first post test and increased to 9 in the second post test.
In the super code MYA Enjoyable the number of codes in the experimental group was 23
in the baseline. The number increased to 51 in the first post test and dropped to 49 in the second
post test. The number of codes in the test group was 19 in the baseline. The number dropped to
15 in the first post test and increased to 19 in the second post test.
In the super code Improved TM Experience the number of codes in the experimental
group was 27 in the baseline. The number increased to 90 in the first post test and dropped to 71
in the second post test. The number of codes in the test group was 27 in the baseline. The number
increased to 31 in the first post test and increased to 41 in the second post test.
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5.4. Conclusion
The research on Maharishi Yoga Asana practice shows that this practice increases
frequency and depth of experience of the state of Yoga during Transcendental Meditation
practice, which follows the Asanas practice. In the interviews, the subjects observed that after
doing Maharishi Yoga Asanas it took them “almost no time to transcend.” One subject said: “My
meditation has become deeper, clearer, easier, finer; big, big difference.” The standardized
survey on depth of meditation experience indicates that Maharishi Yoga Asanas affect deeper
levels of inner subjectivity during Transcendental Meditation practice, such as Transpersonal
qualities and Transpersonal Self. These categories include reports of time disappearing, alert and
clear mind, feelings of love, support, connection, unbounded joy, acceptance, the feeling (or
sense) of being one with everything, and the experience of no object and no subject.
Modern Yoga Asanas practice is considered to be predominantly a means to stretch the
body and relax the body and mind. However, Maharishi Yoga Asanas seem to be more than that.
The data suggest that regular practice of Maharishi Yoga Asanas have a substantial effect on
Transcendental Meditation practice, which follows Maharishi Yoga Asanas. Maharishi Yoga
Asanas, Sukh Pranayama and Transcendental Meditation practice are traditionally practiced
together. The synergy of these three in this research leads to clearer and stronger experiences of
the state of Yoga.
There is another point that needs to be considered. Maharishi Yoga Asanas enhanced
level of happiness and decreased Total Mood Disturbance. This may also be due to the effects of
both regular Maharishi Yoga Asanas practice and deeper experiences during Transcendental
Meditation practice.
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In the next part we will consider the philosophy behind the word Yoga and explore
different facets of Yoga in the light of Maharishi’s teaching.

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PART III: YOGA IN MAHARISHI VEDIC SCIENCE
The ancient texts about Yoga practice and Yoga philosophy, such as Bhagavad Gita, or
Yoga Sutra of Patanjali, reveal the meaning behind these two terms that is much deeper and
more complex than the meaning presented by modern interpreters. Maharishi has revived this
ancient knowledge and in Part III we will review his teaching.
Before we begin, let’s clarify the distinction between “Yoga practice” and “Yoga Asana
practice” in the context of this dissertation. According to Maharishi, Yoga practice comprises
various techniques such as Yoga Asanas, Pranayama, and Transcendental Meditation practice,
all of which contribute in their own way to the experience of the state of Yoga (see Chapter 9).
He views Yoga practice as an umbrella term for these techniques and Yoga Asana practice as
one specific technique.

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CHAPTER 6: BHAGAVAD-GITA AND MISCONCEPTIONS ABOUT YOGA
As we discussed in the beginning of this dissertation, many people understand Yoga as
Asana practice, which is intended to enhance one’s well-being; except in traditional Yoga
schools it is not the common understanding that Yoga is the state of union between individual
mind and cosmic mind. Current Yoga Asana practice is focused more on techniques for
improving one’s physical and emotional health (Austin, 2000, p. xiv). Yoga Asana practice is
considered to be challenging, as we see in the following definition of Yoga:
On the most surface level, yoga is a challenging, fun discipline that keeps the body
fit. It regulates the internal organs and balances the circulatory, respiratory, and
hormonal systems. Yoga alleviates stress, aids in the healing of physical injuries
and illnesses, and helps us reclaim our general sense of well-being. (Austin, 2000,
p. xiv)
Maharishi’s interpretation of Yoga is, in many ways, different from other interpretations.
In Maharishi Mahesh Yogi on the Bhagavad-Gita: A New Translation and Commentary,
Chapters 1–6 Maharishi brings out several areas in which Yoga has been misunderstood. Next,
we will explore the central theme of Bhagavad-Gita in light of Maharishi’s teaching in order to
illustrate his view of Yoga.
6.1. The Bhagavad-Gita
The Bhagavad-Gita is a part of the Mahabharata, which is one of the two epics of the
Vedic tradition of India. The Bhagavad-Gita describes the dialogue on the battlefield between the
story’s hero, Arjuna, and Lord Krishna, his charioteer. Lord Krishna is the central figure of the
Bhagavad-Gita and represents the wisdom of totality of life. He counsels Arjuna in his quest for
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an answer to a dilemma: whether he should fight his opponents, which includes killing his own
kinsmen, or not fight and violate his natural duty as a warrior and protector of society.
The teachings in the Bhagavad-Gita, which come to us through Lord Krishna’s
instructions to Arjuna, provide deep insights into the mechanics of life. According to Maharishi,
the Bhagavad-Gita teaches how to establish contact with our inner Being and attain the state of
Yoga. In his (1969) words:
The Bhagavad-Gita presents the science of life and the art of living. it teaches us
how to be, how to think, and how to do. Its technique of glorifying every aspect of
life through contact with inner Being is like watering the root and making the
whole tree green. (p. 19)
Maharishi here explains how the contact with inner Being enlivens all aspects of life. As
we have seen in Chapter 2, Being is the very source of creation and underlies every aspect of our
lives—it is the level of life that contains the entire creation in seed form. Maharishi’s (1969)
point is that contacting Being will have a restoring, balancing effect on all levels of our
existence: “This state of consciousness brings harmony to the whole field of cause and effect and
glorifies all life” (p. 127).
Maharishi (1969) points out that the purpose of Bhagavad-Gita is to explain what is
necessary for development of higher states of consciousness:
The Bhagavad Gita is the scripture of Yoga, the Scripture of Divine Union. Its
purpose is to explain in theory and practice all that is needed to raise consciousness
of man to the highest possible level. (p. 20)

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We have described Maharishi’s explanation of Being as the source of all creation in
Chapter 2. We reviewed his teaching that we can contact Being by transcending from active
thinking to the inner silence of Being, which is the experience of the state of Yoga. According to
Maharishi (1969), contacting Being is the theme of the central verse of the Bhagavad-Gita (p.
127), which is discussed in the next paragraphs.
6.1.1. Be without the three Gunas
Maharishi (1969) teaches that in the 45th verse of the second chapter of the Bhagavad-
Gita Lord Krishna conveys the instruction for transcending, or attaining the state of Yoga (p.
127). This verse says: “Be without the three Gunas, O Arjuna, freed from duality, ever firm in
purity, independent of possessions, possessed of the Self” (Maharishi, 1969, p. 126). The three
Gunas are known as the three fundamental forces that propel the ever-changing creation:
Samkhya philosophy, one of the branches of the literature of the Vedic tradition, describes three
fundamental forces, known as the three Gunas, which constitute the entire physical creation
(Sinha, 1979, 1.126).
Maharishi (1969) describes the three Gunas as three values in life, fundamental to
nature’s functioning: “The entire creation consists of the interplay of the three Gunas—sattva,
rajas and tamas—born of prakriti, or Nature” (p. 128). Prakriti is the Sanskrit word for nature.
Maharishi (1969) continues to explain that the interplay of these three forces, which act on the
finest level of nature’s functioning and drive evolution throughout the universe:
The process of evolution is carried on by these three gunas. Evolution means
creation and its progressive development, and at its basis lies activity. Activity
needs rajo-guna to create a spur, and it needs sato-guna and tamo-guna to uphold
the direction of the movement. (p. 128)

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Thus, according to Maharishi, the three Gunas are the principles of creation, growth, and
destruction, which propel the constant unfolding and development of all aspects of life.
Notice that in the verse, discussed in this section, Lord Krishna advises Arjuna to “be
without” the three Gunas. How is it possible for a human being to be without the three Gunas—
to step outside of their realm, since this would mean stepping out of the relative world?
Maharishi explains that being without the three Gunas means taking the awareness outside the
field of relative life. According to Maharishi (1969), Krishna instructed Arjuna to transcend and
contact Being—the source of the universe, the source of Gunas, the source of all of life: “Lord
Krishna commands Arjuna: ‘Be without the three Gunas’; be without activity, be your Self. This
is resolute consciousness, the state of absolute Being, which is the ultimate cause of all causes”
(p. 127). Maharishi’s point is that in the state of Yoga, there is no activity; the relative world is
transcended. One is in the state of Being, the absolute field, the source of all creation.
6.1.2. The principle of “increasing charm”
Maharishi (1969) observes that modern scholars and practitioners generally hold that the
state of Yoga is difficult to attain (p. 136). He (1969) points out that the state of Yoga is easy to
attain for everyone because of the increasing charm that one’s mind experiences in the process of
attaining the state of Yoga (p. 136). When the mind gravitates towards absolute bliss, pure
consciousness, bliss consciousness, it is exposed to the charm of pure consciousness. This charm
increases with every step closer to pure consciousness, as Maharishi (1969) explains:
It is, in fact, perfectly easy to lead the attention to the field of Being: one has only to
allow the mind to move spontaneously from the gross field of objective experience,
through the subtle fields of the thought-process to the ultimate transcendental Reality of
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existence. As the mind moves in this direction, it begins to experience increasing charm
at every step until it reaches the state of transcendental bliss-consciousness. (p. 136)
Maharishi further explains how the process of attaining the state of Yoga through the
process of transcending requires no effort. Lord Krishna says to be without the three Gunas
rather than exert individual effort to attain that state. The concept of effortlessness is brought out
in the 40th verse of Chapter 2, which Maharishi (1969) translates as: “In this (Yoga), no effort is
lost and no obstacle exists” (p.117). In his comments on this verse, Maharishi discusses
effortlessness of transcending. He (1969) explains that one doesn’t have to put any energy into
the process of transcending because in this process the mind moves towards pure consciousness,
which is “absolute bliss” (pp. 118–119). The mind doesn’t stop moving until it arrives at the
goal, where it reaches the fulfillment of the experience—the bliss of pure consciousness.
Maharishi (1969) illustrates this principle with the following analogy:
When a man is listening to music and a more beautiful melody begins to come
from another source, his whole mind will turn to enjoy it. No effort is needed to
shift the attention to the more charming melody; the process is automatic. There is
no loss of energy between starting to listen and enjoying the music with rapt
attention. This is the Lord's meaning: since the field of eternal freedom is absolute
bliss, the process of uniting the mind with it, once having begun, comes to
completion without loss of energy or effort. It does not stop until the experience is
full, for 'no obstacle exists'. (pp. 118–119)
This insight into effortless transcending distinguishes Maharishi’s understanding of Yoga
from other discussions of Yoga and Yoga practices, which consider Yoga practice to be
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challenging and difficult. In continuing, we will further explore Maharishi’s definition of Yoga
and some of the misconceptions about Yoga that he brings out.
6.2. Lost Knowledge
According to Maharishi (1969), the correct understandings of the practice of Yoga and of
the state of Yoga have been largely lost or ignored (pp. 10–16). He explains that Vedic wisdom
is eternal and as such cannot be lost (p. 9). However, over time people become overshadowed by
the relative world and forget about their true source (Maharishi, 1969, p. 9). As Maharishi (1969)
explains, they thus lose their stability and become more prone to violating laws of nature. He
(1969) points out that when society is in decline, natural law provides a way for the knowledge
to be restored and humanity to be on the rise again (p. 9). He (1969) goes on to explains that this
rhythm occurs throughout the history—the knowledge gets lost and then restored:
The truth of Vedic wisdom is by its very nature independent of time and can
therefore never be lost. When, however, man's vision becomes one-sided and he is
caught by the binding influence of the phenomenal world to the exclusion of the
absolute phase of Reality, when he is thus confined within the ever-changing
phases of existence, his life loses stability and he begins to suffer. When suffering
grows, the invincible force of nature moves to set man's vision right and establish a
way of life which will again fulfil the high purpose of his existence (p. 9)
Maharishi (1969) points out that the path of one’s development is characterized by
increasing happiness (p. 133). This is because the more evolved one is, the more one is in tune
with the laws of nature (see Chapter 2). The more one is in tune with the laws of nature, the more
one’s life is successful, easy, and happy. Maharishi (1969) explains:

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Not only does the state of realization fulfil the overall purpose of man’s craving for
greater and greater happiness, it also brings the mind naturally to the highest
degree of mental development. It brings a realized man to a state where, by virtue
of a high development of mental strength and harmony with the laws of nature, he
finds that his thoughts naturally become fulfilled without much effort on his part.
A man in this state has given such a natural pattern to his existence that he enjoys
the full support of almighty Nature for life. He is in direct attunement with cosmic
law, the field of Being, which forms the basis of all the laws of nature. (p. 133)
Maharishi here indicates that the more evolved one is, the more one is attuned with the
laws of nature and the more one enjoys nature’s support. The support of nature means that the
laws of nature sustain the direction of evolution towards higher states of consciousness, as we
saw in Chapter 2. Maharishi (1995b) points out that support of nature might seem like an exterior
force, when in reality it is one’s own self-referral consciousness that guides one:
Activity promoted by pure consciousness is the activity upheld by the infinite
organizing power of the Unified Field (Samhita) of Natural Law. This is
commonly known as ’support of Nature’, because not knowing the principle of
success through one’s action, one thinks that one is supported by powers outside
oneself, but in fact the phenomenon of support of Nature is the phenomenon of
one’s own pure consciousness—self-referral consciousness. (p. 360)
With action “promoted by pure consciousness” Maharishi refers to the action of one who has
enlivened the total potential of natural law in one’s own individual consciousness. Such actions
are supported by natural law. His (1969) further points out that a person who is constantly
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connected to Being, who functions from the level of Being, is constantly guided by its eternal
wisdom: “When the self has completely separated itself from activity, then a situation is created
in which the authorship of action becomes automatically transferred to the universal Being” (p.
345).
6.2.1. Practicing Yoga means practicing union
Maharishi (1971a) points out that the state of Yoga should be experienced in the first
days of Yoga practice:
Anyone who practices Yoga, and it doesn’t matter what system, but if it is a
system of Yoga, then the practice of Yoga should start with union. It may be a
momentary state of union. But from a momentary state of union, it should become
two moments of union, three moments of union, and it should rise to a state of no
disunion–eternal union.
In this quote Maharishi brings out two important points: 1) Yoga practice should involve
experiencing the state of union from the very beginning of the practice, even if just for a
moment, 2) moments of union eventually result in experiencing union permanently—the
established state of Yoga.
The controlled study of this dissertation investigates the effects of Maharishi Yoga
Asanas on mood states, degree of happiness and experiences during Transcendental Meditation
practice. The interviews indicate that Maharishi Yoga Asanas fulfill both understandings: they
are a Yoga practice that brings one to the state of Yoga; they involve experience of Samadhi,
which makes them a Yoga practice. Several subjects in the experimental group reported
experiences of the state of Yoga during the performance of Maharishi Yoga Asanas. For
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example, one subject in the experimental group said: “The whole thing [Maharishi Yoga Asanas
practice] is one big transcendental experience.”
This study indicates that Maharishi Yoga Asanas fulfill Maharishi’s definition of Yoga
practice because they cultivate experiences of the state of Yoga. Further research is required to
show if long-term Maharishi Yoga Asanas practice results in the established state of Yoga.
6.2.2. Controlling the mind will not bring the state of Yoga
Maharishi (1969) explains that controlling the mind will keep it from transcending and
points out that experiencing the state of Yoga will bring control over the mind (p. 160). He
(1969) points out that those who were searching for ways to attain the state of Yoga
misunderstood verses in the Bhagavad-Gita as instructions to control the senses (p. 160). An
example is the 59th verse of the second chapter, which Maharishi (1969, p. 159) translates:
The objects of sense turn away from him who does not feed upon them,
but the taste for them persists. On seeing the Supreme even this taste ceases.
In the commentary of this verse Maharishi (1969) explains that not controlling the mind
will bring the state of Yoga and points out that the state of Yoga will bring the senses under
control and mind will stop wandering:
In the field of the senses, the senses predominate. They drag the mind towards
their objects, towards the joys of the world. None of the objects of the senses,
however, is able to satisfy the longing of the mind for happiness. Therefore, the
mind is ever found wandering in the field of the senses. Only when the state of
established intellect is gained and the mind ceases to wander, can the senses be
controlled. It is wrong to assume that unless the senses are controlled one cannot
realize the Truth. As a matter of fact, the converse is true: according to this verse,
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the senses come under complete control only with the light of realization—only
when the transcendent Self, or Being, comes to be appreciated on the level of the
senses. (p. 160)
In this quote Maharishi uses the expression “realize the Truth” for experiencing the state of
Yoga. Pure consciousness is the ultimate reality, the source of everything in the relative world,
including all the knowledge that there is. Thus, pure consciousness is the truth.
The second Sutra of the first chapter of Yoga Sutra, Yogash chitta vritti nirodhah, is
often interpreted as the need for controlling the mind. A typical translation is, for example,
“Yoga is the restriction of the activity of the mind” (Rukmani, 1981), which implies that one
should remove all the thoughts from the mind in order to achieve the state of Yoga. Maharishi,
however, emphasizes that the Yoga Sutra describes the state of Yoga and not the means to
achieve the state of Yoga. He (1977b) comments that the Sutra actually means: “Reduce the
activity and you have Yoga, unified wholeness.”
Here we conclude Chapter 6, in which we discussed how Yoga practice results in an
established state of Yoga—higher states of consciousness. In the next chapter we will explore
higher states of consciousness in the light of Maharishi’s teaching.

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CHAPTER 7: THE RANGE OF YOGA PRACTICE: FROM
TRANSCENDENTAL CONSCIOUSNESS TO UNITY CONSCIOUSNESS
In one of his talks in Humboldt in 1971 Maharishi explained that Yoga practice begins
with Transcendental Consciousness and reaches its fulfillment in Unity Consciousness. He
(1971a) stated: “Transcendental Consciousness to Unity Consciousness is the range of the
practice of Yoga.” Maharishi (1997) describes seven states of consciousness, Unity
Consciousness being the highest. The seven states of consciousness are:
Waking State of Consciousness (Jagrat Avastha or Jagrat Chetana), Dreaming
State of Consciousness (Swapn Avastha or Swapn Chetana), Deep Sleep State of
Consciousness (Sushupti Avastha or Sushupti Chetana), Transcendental
Consciousness (Turiya Avastha or Turiya Chetana), Cosmic Consciousness
(Turiyatit Avastha or Turiyatit Chetana), God Consciousness (Bhagavad Chetana),
Unity Consciousness (Brahmi Sthiti or Brahmi Chetana). (p. 178)
The first three are waking, dreaming, and sleeping state of consciousness. The others
Maharishi considers the higher states. We have introduced Transcendental Consciousness as a
state of Yoga, which is experienced, for example, during Transcendental Meditation practice.
But how does one develop the other three higher states? Maharishi (1969) explains that with
regular transcending one becomes capable of experiencing an integrated state that includes
Transcendental Consciousness along with the three changing states—outside of Transcendental
Meditation practice (p. 312). The first is Cosmic Consciousness, which he (1969) defines as the
state in which Transcendental Consciousness is sustained together with waking, dreaming, and
sleeping state (p. 135). We will elaborate on Cosmic Consciousness later in this chapter.
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7.1. Regular Experience of the State of Yoga Develops Higher States of
Consciousness.
Maharishi (1969) points out that development of higher states of consciousness takes
place gradually and requires the experience of Transcendental Consciousness followed by
activity:
When the state of Yoga, the state of transcendental consciousness, becomes
permanent so that it maintains itself throughout all activity, one has reached the
state of cosmic consciousness. Such perfect infusion of the Absolute into relativity
takes place by degrees, through the regular practice of going to the Transcendent
and coming back to the field of action in daily life. (pp. 312–313)
Maharishi (1969) illustrates the principle of alternating the state of Yoga and activity
with an analogy of a cloth and dye:
One analogy will make this clear: we dip a white cloth in a yellow dye and let it
remain in the dye to be coloured for a few minutes. Then we take it out and expose
it to the sun till the colour begins to fade. We repeat the same process, again
putting the cloth into the sunlight till the colour fades. Similarly, we meditate
[Transcendental Meditation technique] for about half an hour and follow this by
coming out to act in practical life for about ten hours, by which time we begin to
feel that we are out of the influence of the morning meditation. We meditate again
in the same way and again let the influence fade by coming out into practical life;
we keep repeating the process of gaining the state of universal Being in
transcendence (samadhi) during meditation and of coming out to regain
individuality in the field of relative existence. This allows more and more infusion
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of Being into the nature of the mind even when it is engaged in activity through the
senses. When the full infusion of Being has been accomplished, then the state of
cosmic consciousness has been gained. (p. 313)
In this analogy Maharishi terms the state of transcendence “Samadhi,” which he (1969) defines
as follows: “This state of transcendental pure consciousness, also known as Self-consciousness,
Self-awareness, Samadhi, represents the complete infusion of cosmic Being into the individual
mind” (p. 144).
Maharishi (1969) teaches that each higher state of consciousness has a corresponding
state of the nervous system (p. 314). In waking state, the nervous system supports acting in the
relative field of life. In Transcendental Consciousness, one’s nervous system supports a mode of
functioning that is completely different from the one in waking state because one transcends the
relative world, as Maharishi (1969) explains:
Any state of consciousness is the expression of a corresponding state of the
nervous system. Transcendental consciousness corresponds to a certain specific
state of the nervous system which transcends any activity and is therefore
completely different from that state of the nervous system which corresponds to
the waking state of consciousness. (p. 314)
Maharishi (1969) further explains that the development of one’s nervous system depends
on many different things in one’s life: “The process of refining the nervous system is a delicate
one and takes its own time, depending upon the various factors of individual life” (p. 173).
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7.2. Characteristics of Cosmic Consciousness
Maharishi (1969) explains that in Cosmic Consciousness one is “established in Yoga” (p.
35). He further explains that Yoga begins with Transcendental Consciousness and gains maturity
in Cosmic Consciousness, in which one’s mind is established in Being at all times:
‘Established in Yoga' means established in cosmic consciousness. Yoga, or Union
of the mind with the divine intelligence, begins when the mind gains
transcendental consciousness; Yoga achieves maturity when this transcendental
bliss-consciousness, or divine Being, has gained ground in the mind to such an
extent that, in whatever state the mind finds itself, whether waking or sleeping, it
remains established in the state of Being. (p. 135)
Maharishi (1969) continues to explain that progressive development of the nervous
system leads to the state in which two “levels of organization” in the nervous system function
simultaneously, while keeping their separate identities:
This gradual and systematic culture of the physical nervous system creates a
physiological situation in which the two states of consciousness exist together
simultaneously. It is well known that there exist in the nervous system many
autonomous levels of function, between which a system of co-ordination also
exists. In the state of cosmic consciousness, two different levels of organization in
the nervous system function simultaneously while maintaining their separate
identities. (p. 314)
Maharishi (1969) elaborates on this topic by explaining that in Cosmic Consciousness the
awareness of the Self is experienced as separate from the awareness of the activity—one
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experiences the silence of the Self together with the activity of the relative world (p. 184). The
inner awareness of Being is there throughout the whole day, even when one is experiencing the
activity of waking, sleeping, or dreaming states:
In order to cultivate the resolute intellect, one has to be 'without the three gunas',
completely out of the field of activity, established in the transcendental state of
Being. When, through constant practice in gaining the state 'without the three
gunas', the mind gains fixity in Being, one becomes aware of the Self, or Being, as
separate from activity. In this state one acts in the world while established in the
eternal contentment and freedom of divine consciousness. (pp. 179–180)
7.2.1. Bliss in Cosmic Consciousness
Life in Cosmic Consciousness is qualitatively different from life in waking state
(Maharishi, 1969, pp. 282–283). Maharishi (1969) points out that the result of living the state of
Yoga as a full-time reality in Cosmic Consciousness is that the changing circumstances of the
relative world do not touch one because one experiences everything on the basis of the
experience of pure consciousness (pp. 282–283). Thus, since the nature of pure consciousness is
bliss, in this state one’s level of happiness is not dependent on actions or on the actions of others.
Regardless of the life events, one feels completely fulfilled. Maharishi (1969) comments: “Thus,
with the growth of Being in the nature of the mind, a natural situation arises in which ‘every
undertaking’ is on the level of the silence of Being, which in Its essential nature is bliss-
consciousness” (pp. 282–283). Notice that “bliss” is different from happiness. Bliss is eternal
fulfillment. One feels fulfilled inside, irrespective of outer circumstances.
Maharishi (1969) further explains that in bliss-consciousness one is eternally content, and
eternal contentment results in a balanced mind (pp. 135–136). He (1969) points out that a
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balanced mind cannot be generated by simply putting oneself in the mood of evenness in all
circumstances (pp. 135–136); one has to become established in Yoga, which results in the
precise and successful actions of an integrated life, as Maharishi (1969) explains:
This balanced state of mind is the result of the eternal contentment which comes
with bliss-consciousness. It cannot be gained by creating a mood of equanimity in
loss and gain, as commentators have generally thought. Yoga is the basis of an
integrated life, a means of bringing into harmony the inner creative silence and the
outer activity of life, and a way to act with precision and success. Established in
Yoga, Arjuna will be established in the ultimate Reality of life, which is the source
of eternal wisdom, power and creativity. (pp. 135–136)
Maharishi (Maharishi Vedic University, 1986) continues to explain how one’s mind
becomes increasingly fulfilled and contented as one grows towards Cosmic Consciousness.
Every day stresses are not a challenge because one remains contented regardless of everything:
Through meditation something happens so the mind remains full. Every day is
found to be fuller and fuller and more contented. Things that used to bother you
before just don’t seem to bother. More and more fullness of life—absolute Being
getting infused into the nature of the mind in the field of activity. This is the
growth of cosmic consciousness. (p. 582)
7.2.2. Action in Cosmic Consciousness
Maharishi teaches that behavior of one in higher states of consciousness is guided by
natural law. What does this mean in practical life? In higher states of consciousness one has
identified one’s awareness with cosmic intelligence, and therefore all of the qualities of this
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intelligence become one’s own. Maharishi (1995d) explains that action inspired from the level of
pure consciousness utilizes the total potential of nature’s functioning (p. 172). Such action will
be maximally efficient, and use minimum energy to achieve the best results, as Maharishi
(1995d) explains: “Action propelled from this level of silence consumes least energy and utilizes
the total organizing power of Natural Law (Principle of Least Action) to hit the target with
maximum speed and least resistance” (p. 172).
Here Maharishi points out that one’s actions in higher states of consciousness are in
accordance with the principle of least action, which has been recognized by science for more
than 300 years. This principle states that “in producing its effects, Nature always takes the
simplest means” (Sands, 1994, p. 24) and implies that nature always acts with highest efficiency
and always chooses the simplest path.
Maharishi (1992) further explains that the dynamics within pure consciousness, which we
described in Chapter 2, are founded on the principle of least action, and therefore “The state of
least action is at the basis of perfect administration. Absolute administration, perfect
administration, is not the phenomenon of action; it is the phenomenon of least action” (pp. 14–
15, as cited in Sands, 1994, p. 24). Therefore, as Maharishi emphasizes, one’s behavior in higher
states of consciousness is more powerful, efficient, and effective because one acts from the
source and home of all intelligence, all the organizing power of nature, all creativity, which
express themselves according to the Principle of Least Action.
Maharishi (1969) further points out that actions of one in higher states of consciousness
are always in accordance with nature’s plan for evolution (p. 345). Thus, actions of a person in
higher states of consciousness are always life-supporting, or evolutionary:
‘Untouched by sin’ means free from any wrong; a life that is completely harmless,
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being in accordance with the laws of nature. This state is gained in cosmic
consciousness, in which the Self is completely separate from activity. It is in this
state that actions are motivated by the power of nature responsible for all creation
and evolution. That is why they all produce life-supporting effects and no wrong is
possible.
7.3. God Consciousness
When a person in Cosmic Consciousness further develops, he or she starts to
perceive not only the surface value of the objects in the physical world, but also their
deeper value. In its most fully developed state, one becomes able to perceive the “finest
relative”—the very subtlest level of creation—as Maharishi (1972) points out:
In the fifth [Cosmic] state of consciousness where the fourth [Transcendental] state
of consciousness has come to be coexistent with the waking state of consciousness,
the perception is of the surface value of objects. And when the perception becomes
so refined that it is able to perceive the finest relative on the surface of the grossest
relative, then this will certainly be another state of consciousness distinctly
different in its characteristics from the fifth state of consciousness—the unbounded
awareness with the ability of perception of the finest relative. We have a right to
say a sixth [God] state of consciousness. (Lesson 23)
As seen in this quote, in God Consciousness one’s perception develops to the maximum
and one is able to perceive the finest layers of the relative world. Maharishi (1972) explains that
this development is “guided by the impulse of the heart,” which means that further development
of Cosmic Consciousness takes place through enhanced feelings:

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In the sixth state of consciousness [God Consciousness], the perception has
become so refined that we are able to perceive the finest relative value of the
object on the grossest relative level—unbounded awareness along with the finest
relative perception—guided by the impulse of the heart—activity guided more by
feeling. (Lesson 23)
Maharishi (1969) comments on these exalted feelings, and points out that it is the
“activity of devotion” that helps one in Cosmic Consciousness develop into God Consciousness:
“The activity of devotion comprises the feelings of service, reverence and love, which are the
most refined qualities of feeling. It is through the activity of devotion that cosmic consciousness
develops into God-Consciousness” (p. 315).
In God Consciousness one experiences unbounded love toward everything that one
perceives, explains Maharishi (Maharishi Vedic University, 1986, p. 480). The next quote is
from Thirty Years Around the World: Dawn of the Age of Enlightenment. When this book was
written, Maharishi did not distinguish between God Consciousness and Unity Consciousness.
This distinction came later. But in this quote Maharishi (Maharishi Vedic University, 1986)
speaks about the state of concentrated, universal love, which he later describes as a characteristic
of God Consciousness:
Far more concentrated is the state of cosmic consciousness in devotion to God than
is any love that could ever be in any sphere of existence. To live this state of
concentrated, universal love is the ultimate fulfillment of life. It is an unbounded
flow of love at the sight of everything, the touch of anything; the whole of life in
its multifarious diversity is nothing but the fullness of love, bliss, and contentment,
eternal and absolute. (p. 480)

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Here Maharishi mentions that the devotion to God increases and becomes stronger than
any other love. He (Maharishi Vedic University, 1986) defines God as something that
governs both fields of life, the relative and the Absolute, and also maintains our universe:
The absolute field of life, which is permeating and pervading all, is the field of
God. Absolute Being is said to be the abode of God. God, we find, is someone—
not something, but someone who presides over the Absolute and the relative at the
same time, the Almighty, who presides over, who governs the field of Absolute
and relative and by whose influence this world exists. (p. 581)
We discussed in Chapter 2 that Being, or pure consciousness, governs and maintains the
universe. One might consider this to be description of God, but Maharishi differentiates
between Being and God—God is more than Being because it is above, it “presides over”
Being. He explains:
Because God is something more than, something other than, the Absolute. And
what is that? He is that which presides over the eternity of absolute Being. At the
same time, He is that which presides over the eternity of the relative life.
(Maharishi Vedic University, 1986, p. 585)
7.4. Unity Consciousness
Maharishi (1969) discusses the difference between Cosmic Consciousness, God
Consciousness and Unity Consciousness specifically in terms of perception. In Cosmic
Consciousness one is “fixated in Being” and at the same time one experiences the relative world:
He [One who knows the Truth] acts and experiences, making use of his senses, but
within himself he is fixed in Being. He lives fullness of Being while fully engaged
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in the field of the senses. He lives twofold: the stability of changeless Being
constitutes the inner core of his life, and on the periphery is found the activity of
the sensory level—the senses engaged in the experience of their objects. (pp. 342–
343)
We can see in this quote that In Cosmic Consciousness one experiences duality: one’s
own Self is experienced simultaneously with the relative field of life.
In God Consciousness, one still experiences duality, just with less contrast: the
connection with the infinite field of pure consciousness continues, but the relative world is
experienced in terms of its most refined values: “As our consciousness becomes refined then
perception can naturally appreciate deeper values of the object until the finest relative value can
be spontaneously perceived on the gross, surface level” (Maharishi, 1972, lesson 23).
Maharishi (1972) explains that in Unity Consciousness, the dual experience of one’s own
Self and the relative field as separate is no longer there. One experiences unity, or “complete
knowledge”: “The experiencer and the object of experience have both been brought to the same
level of infinite value, bridging the gap between the knower and the object of knowing—creating
complete knowledge” (lesson 23). He (1972) further explains that in Unity Consciousness, one
perceives objects in terms of their infinite value; the silence of the Self begins to be experienced
on the surface of objects and all things are appreciated in terms of the Self (lesson 23). As
Maharishi (1972) points out, everything is perceived as unity, everything is perceived as one’s
Self; unity becomes a living reality (Lesson 23). In the following quote he (1972) also explains
that the process of perception of one in Unity Consciousness enlivens pure consciousness, which
permeates the finest relative level of life:

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The seventh state of consciousness, we may very well call unified state of
consciousness, where the ultimate value of the object, the infinite, unmanifest,
ultimate value of the object breathes life, or becomes lively. When the conscious
mind falls onto the perception of the finest relative, when the unbounded
awareness of the conscious mind falls on the boundaries of the finest relative, the
unmanifest value which is permeating the finest relative value becomes lively, and
that liveliness of the transcendental value of the object is nothing other than the
liveliness of the unbounded value on the level of the conscious mind. And when
the conscious mind, by way of perceiving, falls on the object, the likeness of the
nature of the object in that lively unmanifest value, on the supreme relative
value—that liveliness, and this liveliness of the conscious mind—they have the
same character. And this enlivens the unmanifest value, which until now was only
permeating the object but was not open to awareness. (Lesson 23)
7.5. Summary
We’ve seen that Maharishi defines Yoga as the union of individual mind with cosmic
mind (see Chapter 2). Yoga practices serve as a means to attain this union, which is first attained
when one experiences Transcendental Consciousness, the first higher state of consciousness.
With regular Yoga practice, one develops three higher states of consciousness, Unity
Consciousness being the most developed state. With this viewpoint of higher states of
consciousness we can understand why Maharishi states that the range of Yoga begins with
Transcendental Consciousness and ends with Unity Consciousness, as mentioned in the
beginning of the chapter. Transcendental Consciousness is a state of Yoga—silent, immovable,
unbounded. The practice of Yoga begins with experiencing this state, even momentarily.
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Momentary experiences of the state of yoga—Transcendental Consciousness—are the
beginning of the growth of higher states of consciousness. With regular experience of the state of
Yoga the brain and nervous system are cultured so that Transcendental Consciousness first co-
exists with waking, dreaming and sleeping states in Cosmic Consciousness.

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CHAPTER 8: EMPIRICAL RESEARCH ON HIGHER STATES OF
CONSCIOUSNESS
Higher states of consciousness have been described throughout history and currently are
the subject of active empirical research. The Center for Brain, Consciousness and Cognition at
Maharishi University of Management has conducted extensive research to identify the subjective
correlates and the physiological records of higher states of consciousness as defined by
Maharishi.
8.1. Research on Transcendental Consciousness
8.1.1. Qualitative research
Students at Maharishi University of Management were asked to describe their deepest
experiences during their Transcendental Meditation practice. They were asked to use simple
language that expressed their inner experiences without analysis or labeling of their experiences.
The interviews were content analyzed. Phases from the students’ descriptions were given a code
that captured the idea of the student’s words. These codes were combined into larger code
families or super codes. This content analysis yielded three super codes seen in most individuals’
reports during Transcendental Meditation practice: the absence of time, absence of space and
absence of body sense (Travis & Pearson, 2000). Time, space and body sense are the framework
that give meaning to waking experience. Notice Transcendental Consciousness experiences were
not defined as distorted sensory experiences. Rather, Transcendental Consciousness was
described in terms of the absence of the very framework that gives meaning to waking
experiences.
Transcendental Consciousness was described not as an altered state of waking but as a
unique state, qualitatively different than waking, sleep or dreaming. Table 10 below compares
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the subject/object relations during waking, dreaming, sleeping and Transcendental
Consciousness. It was adapted from Travis (2014). This 2x2 table shows the presence or absence
of mental content such as thoughts, feelings or perceptions as rows and presence or absence of
sense-of-self as the columns. When sleeping, one is not aware of oneself and one has no thoughts
(bottom left cell). When awake, one is aware of oneself and one has thoughts (top right cell).
When dreaming, one has thoughts but no awareness of oneself (top left cell). That leaves the
bottom right cell: sense-of-self without content. Most scientists, after a moment of reflection,
will conclude that one cannot have a sense-of-self without content (Natsoulas, 1999). They might
object: How can you be aware of yourself, if you are not aware that you are the experiencer, or
you are not aware of the inner/outer division between one’s private experiences and outer
perception? Self-awareness without content, however, is the state of Transcendental
Consciousness. It is the state of Yoga, the union of the individual mind with the level of Being.
Notice that the state of Transcendental Consciousness is qualitatively different from waking,
sleeping or dreaming. It is not an altered state of waking, but is a unique fourth state of
consciousness.
Table 10: Comparison of dreaming, waking, sleeping state and Transcendental
Consciousness
Self-Awareness
No Yes
Yes Dreaming Waking

Mental Content
Thoughts or
Transcendental Consciousness,
No Sleeping
State of Yoga
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8.1.2. Physiological research
Transcendental Consciousness is marked by distinct physiological patterns, such as
changes in sympathetic and parasympathetic activity, slowing of breath rate, and enhanced
frontal alpha EEG coherence (Travis & Pearson, 2000; Travis, 2014). The type of breathing
frequently seen during Transcendental Consciousness is known as “apnuestic breathing.”
Apnuestic breathing is characterized by slow inhalation, and is driven by different neurons in the
brain stem, than usual breathing in waking state (Plum & Posner, 1980, p. 18).
Apnuestic breathing is associated in medicine with damage to the brain stem. The brain
stem nuclei that drive apnuestic breathing are different than those that drive ordinary
experiences. During ordinary experiences, brain stem nuclei that are sensitive to CO2 levels
drive breathing. During apnuestic breathing, brain stem nuclei that are sensitive to O2 levels
drive breathing. The brain stem nuclei sensitive to CO2 may be damaged due to an accident or
stroke. Then the different set of nuclei sensitive to O2 levels drives breathing. This is why
apuenstic breathing is often reported in accident victims.
Travis and Pearson (2000) showed in their study that the presence of apnuestic breathing
during the experience of Transcendental Consciousness is not the result of damage to the brain
stem. These individuals exhibiting apnuestic breathing during their deepest meditation
experiences were free of accidents or disease that would have affected brain stem nuclei. Also,
the apnuestic breathing only occurred during short periods during Transcendental Meditation
practice when they reported the experience of Transcendent Consciousness. Thus, the presence
of apnuestic breathing during deep meditation appears to be a marker of how the body supports
the experience of Transcendental Consciousness.

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Skin conductance usually goes down during Transcendental Meditation practice,
indicating that sympathetic activation—the fight-or-flight system—is becoming lower. However,
when a person experiences Transcendental Consciousness their skin conductance increases for a
moment, indicating a burst in the sympathetic nervous system as the mind and body go from
refined thinking to the quiescence of Transcendental Consciousness (Travis & Wallace, 1997).
Similar bursts in skin conductance have been observed when attention is switching to
experiences that are novel or meaningful (Sokolov, 1963, p. 187).
EEG patterns during the experience of Transcendental Consciousness showed increased
frontal interhemispheric alpha1 (8–10 Hz) coherence, and frontal alpha1 log power (Travis,
2014). Alpha1 brain wave is correlated with higher cerebral metabolic rate (Travis, 2014), and
with states such as heightened alertness or wakefulness (Travis et al., 2010). It is known as
“paradoxical alpha” and was recorded during focus on internal mental processes (Shaw, 1996),
such as imagining a tune compared to listening to a tune. This brain wave is also reported when
solving a problem by intuition or insight (Cao et al., 2015). It is important to note that alpha1 is
different than alpha2 (10–12 Hz), which is associated with cognitive inactivity, or “cortical
idling” (Pfurtscheller et al., 1996).
8.2. Research on Cosmic Consciousness
As discussed in Chapter 6, in Cosmic Consciousness one perceives the world as separate
from oneself. Maharishi (1969) explains how, before one develops Cosmic Consciousness, one
identifies with one’s thoughts, perceptions and desires, which are always changing (p. 151). In
Cosmic Consciousness, one identifies with the Self, which means that one identifies with the
silence of the state of Yoga:

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Because in this state the mind has become transformed into bliss-consciousness, Being is
permanently lived as separate from activity. Then a man realizes that his Self is different
from the mind which is engaged with thoughts and desires. It is now his experience that
the mind, which had been identified with desires, is mainly identified with the Self. He
experiences the desires of the mind as lying outside himself, whereas he used to
experience himself as completely involved with desires. On the surface of the mind
desires certainly continue, but deep within the mind they no longer exist, for the depths of
the mind are transformed into the nature of the Self. All the desires which were present in
the mind have been thrown upward, as it were, they have gone to the surface, and within
the mind the finest intellect gains an unshakeable, immovable status. (pp. 150-151)
In Cosmic Consciousness one is calm and content. Whatever one does, there is always that
underlying silence that cushions each experience and gives a perspective to every situation. This
is different than in waking state.
8.2.1. Qualitative Research: Sense-of-Self in Cosmic Consciousness
Travis et al. (2004) explored the sense-of-self in Cosmic Consciousness. In this research
three groups of subjects were interviewed: 1) a group that didn’t practice Transcendental
Meditation technique (non-Transcendental Meditation group), 2) a group that practiced
Transcendental Meditation technique for short time—7.2 years (short-term group), and 3) a
group that practiced Transcendental Meditation technique for long time—24.3 years (long-term
group) and reported the experience of Cosmic Consciousness. The three groups were age- and
gender-matched, and in each group there were 17 healthy subjects.
Using semi-structured interviews, subjects were asked three questions, one of them being
‘‘Please describe yourself.” Content analysis of their responses to this question showed that the
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three groups viewed themselves in fundamentally different ways. The subjects in the non-
Transcendental Meditation group described themselves in terms of their body, their possessions,
their behavior and their mental processes. For instance “I guess I’m open to new experiences...”
or “I tend to appreciate those things that are different...” Notice they are describing an object-
referral sense-of-self. Their self is described in terms of outer objects.
The subjects in the short-term group identified themselves as directing thinking and
behavior, which is a step away from being completely object-referral sense of self. For instance
“I’m my awareness. My ability to perceive and be aware,” or “I’m my own capabilities; my
ability to learn.” Notice, they are no longer identified with their behavior but with the driver of
their behavior. They are the individual experiencers who interact with the world.
The subjects in the long-term group identified themselves as separate from what they
were thinking or doing. They described themselves as being more expanded than their individual
thoughts and move expanded than the director of those thoughts. For instance ‘‘My self is
immeasurably vast . . . on a physical level’’; ‘‘all-pervading’’; ‘‘beyond speech,’’ or ‘‘My self
doesn’t stop where I stop.’’ This is the experience of Cosmic Consciousness.
The subjects in the long-term group described themselves in terms of only their Self
without changing content. This is a Self-referral sense of Self. The Self-referral sense of Self is
written with the capital “S” to differentiate it from the self that is identified with thoughts and
behaviors. The Self with a capital “S” is independent of objects and processes of knowing. This
research confirms Maharishi’s (1969) teaching that in Cosmic Consciousness one’s mind
identifies with the Self (pp. 150 - 151).

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8.2.2. Qualitative Research: Sleep in Cosmic Consciousness
Individuals in Cosmic Consciousness describe inner awareness during sleep. Inner
awareness during sleep is the defining marker of Cosmic Consciousness in the Vedic tradition
(Maharishi, 1994). When a person in Cosmic Consciousness sleeps his body is asleep, the senses
are not connected to outer objects, and the mind is quiet, but a continuum of Self-awareness
continues throughout the night (Travis, 2014). A person in Cosmic Consciousness reported the
following experience during sleep:
. . . there’s a continuum there. It’s not like I go away and come back. It’s a subtle thing.
It’s not like I’m awake waiting for the body to wakeup or whatever. It’s me there. I don’t
feel like I’m lost in the experience. That’s what I mean by a continuum. You know it’s
like the fizzing on top of a soda when you’ve poured it. It’s there and becomes active so
there’s something to identify with. When I’m sleeping, it’s like the fizzing goes down.
(Travis, 2014, p. 5)
The analogy in this quote gives a concrete picture of this person’s inner experience. The soda is
always there analogous to the inner experience of pure consciousness, the continuum of Self-
awareness that permeates sleeping. The level of the soda is always present; similarly pure
consciousness is ever present at the basis of experience. The bubbles on the soda are analogous
to the awareness projecting through the mind and senses and engaging with the world. This
person remarks: The soda becomes active so there is something to identify with. During sleep the
“fizzing” goes down to reveal the soda that has always been there. This is analogous to the
ongoing chatter of the mind that is typical for the waking state settling down during sleep,
leaving inner Self-awareness.

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8.2.3. Physiological Patterns during Sleep in Subjects Reporting Cosmic
Consciousness
This transformation in inner experience that defines Cosmic Consciousness is associated
with changes in brain functioning. Individuals describing inner awareness during sleep report the
integration of the EEG pattern during sleep (delta EEG) and the EEG pattern of the experience of
Transcendental Consciousness (alpha1 EEG) (Mason et al, 1997).
In this study there were three groups of age- and gender-matched subjects. The subjects
in the experimental group were long-term Transcendental Meditation technique practitioners
(17.8 years) who reported experiences of Cosmic Consciousness. One control group were short-
term practitioners of Transcendental Meditation technique (1.4 year). The second control group
were subjects who didn’t practice Transcendental Meditation technique.
The experimental group showed significantly greater theta 2—alpha1 power during the
first three sleep cycles then both control groups. The short-term practitioners also showed greater
theta2—alpha1 power than non-practitioners. Importantly, all groups had similar levels of delta
power. The experience of inner wakefulness during sleep was associated with the brain pattern of
inner wakefulness (theta2-alpha1 EEG) along with the brain pattern associated with deep sleep
(delta EEG). The subjects who reported experiences of Cosmic Consciousness also showed
significant decreased EMG (Electromyography) in deep sleep and significant increase in REM
(Rapid eye movement sleep) density during REM in comparison to the two control groups. There
is no mechanism for decreased EMG during sleep and represents an important research question
to be investigated.
It is interesting that the short-term Transcendental Meditation technique control group,
who had been meditating for 1.4 years, also exhibited significantly higher theta2-alpha1 power
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during deep sleep than the non-meditating control group, even though they did not report inner
wakefulness during sleep. It suggests how brain connections may change from waking to Cosmic
Consciousness. The experience of Transcendental Meditation may gradually change brain
connections until they reach a significant level of complexity to support the experience of inner
wakefulness during sleep.
8.2.4. Physiological Patterns during Computer Tasks in Subjects Reporting Cosmic
Consciousness
A later study compared brain wave patterns between three groups of 17 subjects during
two reaction time tasks. In the first group, there were subjects who didn’t practice
Transcendental Meditation technique. In the second group, there were Transcendental Meditation
technique practitioners, meditating an average of 7.8 years, who reported occasional experiences
of Transcendental Consciousness during meditation. In the third group, there were
Transcendental Meditation technique practitioners, meditating an average of 24.5 years, who
reported experiences of Cosmic Consciousness.
During the harder reaction time task, the subjects reporting Cosmic Consciousness, in
comparison to subjects in the two control groups, exhibited higher levels of broadband frontal
EEG coherence (F3–F4), higher frontal and central relative alpha power, and a better match in
brain preparatory response to task demands during the simple and choice reaction-time tasks.
These brain measures were transformed to z-scores and added together to yield a composite
measure, the Brain Integration Scale.
Scores on the Brain Integration Scale significantly increased with three months of
Transcendental Meditation technique practice in a random assignment study with college

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students. Scores on this scale were also reported to be higher in successful athletes, managers,
and musicians, suggesting the practical value of developing brain integration for success in life
(Travis et al., 2011, Harung et al., 2011, Harung & Travis, 2012).
8.3. Effects of Reading Vedic literature on Growth of Higher States of
Consciousness
In Chapter 2, we presented Maharishi’s understanding of how Veda is the structure of
self-referral consciousness, and that the sounds of the Veda are the most fundamental level of
natural law, the laws of nature that give rise to and administer all of creation. Maharishi (1995a)
points out that listening to, or reading the sounds of the Veda enlivens that reality within one’s
own consciousness:
Veda is the impulse of consciousness, and by listening to the sound of the Veda
(Shruti)—by reading it or hearing it—one can enliven it within one’s own consciousness
and realize the total organizing power of pure knowledge within oneself. (p. 123)
Here Maharishi points out that enlivening Veda within oneself means enlivening the “total
organizing power of pure knowledge”—the laws of nature that give rise to, govern and maintain
creation. Next we will present two examples of how the ”enlivenment of the Veda” is
experienced when reading the Vedic Literature.
The effects of reading the Vedic sounds are being researched at Maharishi University of
Management. Doctoral candidates engage in sequentially reading through the texts of the Vedic
literature and recording their experiences of growth of higher states of consciousness.
3.1 Reading Vedic Literature Led to Experiences of Cosmic Consciousness
One student in this program had been reading Vedic literature for about 1 ½ years. She
reported this experience when reading the text “Hora Shastra” from the branch of Vedic
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Literature called “Jyotish:”
The influence from reading Jyotish this week has been that of a growing ease with many
types of situations and people. The basis of this is undeniably a more consistent
experience of an abstract level of unity with all that is and a distinct note of causal
indifference. This framework is what allows me to be comfortable with what is. All that I
experience through my senses is on a different level from an abstract, uninvolved silence.
On this basis of experience, I am delighted and humored by the variation of life. (Aoki,
2016. p. 141)
In this passage we find the signs of Cosmic Consciousness. The student reports growing
identification with “abstract, uninvolved silence”—the silence of the state of Yoga that underlies
all change. She experiences detachment from the world in a sense of not being part of it, of being
separate from it while engaged in activity. Another sign of developing Cosmic Consciousness is
being “comfortable with what it is” and happiness independent of the “variation of life.”
3.2 Reading Vedic Literature Lead to Experiences of Unity Consciousness
Another student in this program had been reading Vedic literature for about 2 ½ years.
She reported this experience when reading the text Sthapatya Veda: Samarangana Sutradhara:
While reading various thoughts emerged concerning my desires for innumerable abilities
to be developed fully and I wondered that I had so many. As these thoughts passed by, I
experienced my Self containing the expressions of these abilities through the selves of
others; I experienced being the ocean with its many waves—all individual lives lived by
each and everyone were part of the one great Self. I am that Totality. (Narayanan, 2011,
p. 240)
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Notice the signs of Unity Consciousness in this passage. The student reports the experience of
everyone being united in one great Self and concludes with an ultimate realization that she is
“one great Self—Totality.”
4.0 Conclusion
This chapter presents an empirical basis for two higher states of consciousness:
Transcendental Consciousness and Cosmic Consciousness. Several studies showed that these
two higher states of consciousness bring physiological patterns and brain wave patterns that are
distinctly different from those in waking, sleeping or dreaming state. Transcendental
Consciousness is marked by absence of time, space, and body sense. It is also marked by distinct
physiological patterns, such as changes in sympathetic and parasympathetic activity, slowing of
breath rate, and enhanced frontal alpha EEG coherence. Cosmic Consciousness is marked by
altered perception, and altered sense of self—Self-referral sense of self. It is also marked by
changes in sleeping state, such as inner awareness and brain waves pattern of Transcendental
Consciousness.
Presented studies show that regular experience of Transcendental Consciousness during
Transcendental Meditation technique can develop higher states of Consciousness. The
dissertation’s study reported that more frequent Maharishi Yoga Asanas practice was associated
with deeper experiences during Transcendental Meditation practice. Thus, practice of Maharishi
Yoga Asanas appears to enhance growth of higher states of consciousness.

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CHAPTER 9: THE FOUR FUNDAMENTAL SYSTEMS OF YOGA PRACTICE
The Vedic Literature describes four systems designed to attain the state of Yoga: Raja,
Hatha, Mantra, and Laya Yoga (Munro, 2000). The difference between them is that each
emphasizes different aspects of life through which the state of Yoga can be attained: mind, body,
breath, or intellect. Maharishi (1971b) points out that the goal of any Yoga system is the state of
Yoga: “This is the goal of all the systems of Yoga: Hatha Yoga, Mantra Yoga, Laya Yoga, Raja
Yoga. The goal of all the Yogas is that state of Yoga—pure consciousness.”
Maharishi emphasizes that if a Yoga system doesn’t result in the state of Yoga right
away, it shouldn’t be called Yoga. He (1971b) points out that: “The systems of Yoga are there to
give us quick entry into the state of union. If not, they are not that system.” Maharishi (1971a)
recognizes that the modern understanding of the systems of Yoga is fragmented and incomplete,
that “All systems have been misunderstood. Any system should be good enough for any man.
They do not lack in merit, but they are not properly understood.” The four systems of Yoga are
discussed next in the light of Maharishi’s teaching.
9.1. Raja Yoga
Maharishi (1971a) teaches that Raja Yoga is a “royal” path to the state of Yoga, because
it uses life’s natural rhythm of activity and no-activity to attain this state. In the context of Raja
Yoga he (1971a) discusses this alternation of rest and activity as the formula for one’s evolution:
Action is natural and also minimizing the action is natural. Minimizing activity is
called Transcendental Meditation. And after this activity has been minimized to
the maximum degree, one comes to no activity. Just as the swing of the pendulum
from left to right is spontaneous and natural, so too is the swing of life from
activity to no activity, from no activity to activity. The swing of life—action, and

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rest—these build up the steps of evolution, the steps of progress. When Maharishi
uses the phrase “minimizing action” in this quote, he refers to effortless
transcending during Transcendental Meditation practice, in which one naturally
and spontaneously experiences decreasing levels of activity of the mind until one
experiences the least excited state, the state of Yoga. Minimizing action, and
transcending it, is natural because it is effortless and uses the natural tendency of
the mind to seek greater happiness, as discussed earlier in this chapter.
In the quote above Maharishi also points out that Transcendental Meditation practice is a
technique that uses that rhythm of rest and activity: in meditation one transcends and after
meditation one attends to one’s daily activities. He (1969) further explains that both rest and
activity are necessary for the development of higher states of consciousness, because with their
alternation the mind becomes “intimately familiar” with pure consciousness, and eventually its
experience becomes constant. Maharishi explains:
In order that transcendental bliss-consciousness may be lived at all times, it is
necessary that it should not be lost when the mind comes out of meditation and
engages in activity. For this to be possible the mind has to become so intimately
familiar with the state of Being that It remains grounded in the mind at all times,
through all the mental activity of thinking, discriminating and deciding, and
through all phases of action on the sensory level. For this in turn, it is necessary
that the process of gaining transcendental consciousness through meditation and
that of engaging in activity should be alternated, so that transcendental
consciousness and the waking state of consciousness may come close together and
finally merge into one another to give rise to the state of cosmic consciousness, the
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state in which one lives bliss-consciousness, the inner awareness of Being, through
all the activity of the waking and dreaming states and through the silence of the
deep sleep state. (p. 184)
With regular alternation of the state of Yoga and daily activity, the state of Yoga becomes
progressively infused in our life. Our actions become more aligned with natural law, as explained
in Chapter 2. One is less likely to act inappropriately in terms of the laws of nature, which means
that one’s actions are more efficient.
9.2. Hatha Yoga
Hatha Yoga is known today as various sets of postures and breathing techniques, the
basis of most modern Yoga Asana practices such as Iyengar Yoga, Bikram Yoga, and modern
versions of Ashtanga Yoga. Hatha Yoga, as one of the four systems of Yoga, emphasizes
purification techniques, like fasting and diet. These purification techniques produced a
physiology that supports the experience of the state of Yoga and the integration of the state of
Yoga with waking state. Yoga Asanas are traditionally only a minor component of the Hatha
Yoga system. Maharishi (1971a) states: “Bending the body here and there is just a small part of
Hatha Yoga” (min 25, Dr. Sama to check).
Maharishi (2001) teaches that the state of the body can enable or prevent the experience
of the state of Yoga (p. 294). Therefore, it is important to keep our body healthy and pure; a
purified body provides the basis for the state of Yoga. In his Science of Being and Art of Living,
Maharishi (2001) advises: “We want to purify the nervous system to such a great extent that
eventually it will create the exact setup of the nervous system which will be able to give rise to
the experience of transcendental consciousness“ (p. 294).

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In the context of Hatha Yoga Maharishi (1971a) stresses that the state of the body is
important because it determines our state in life: happy and successful or unhappy and stumbling
through life:
The basic theme of Hatha Yoga is that it is the body that is responsible for any
state of life: good, successful, fulfilled; or unhealthy, unsuccessful unfulfilled,
depressed, suffering. All that is the body and, therefore, at any cost, a body must
be made to function normally.
Thus, the body has to be purified not only to “function normally” but also to be able to provide a
basis for the experience of the state of Yoga.
9.2.1. Misconception: Force is necessary to attain the state of Yoga
Maharishi (1971a) explains that the purification techniques can enhance one’s spiritual
growth, but if misinterpreted they can cause more damage than good:
So material and spiritual growth to its maximum is the desirable thing in life. And
for this, the only way, according to Hatha Yoga, is that the body must be purified;
impurities must be thrown off. And to throw off impurities, Hatha Yoga uses all
kinds of systems of cleaning.
Maharishi (1971a) emphasizes, however, that “When it [Hatha Yoga] is not properly interpreted,
then it even becomes damaging.”
According to Maharishi, the purification techniques of Hatha Yoga, including Asanas,
should be performed without force or any strain in the sense that there should be no pain or
discomfort. Pain would hurt the body, and that is counterproductive. So even though Hatha Yoga
is a system of forcing out stress and impurities—a physical force, such as putting a body in a
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certain position, is exerted to eliminate stress and impurities from the system—the practice
should be performed effortlessly in order to achieve the desired result.
9.2.2. Dawn of unboundedness—the state of Yoga
Patanjali Yoga Sutra (2.46) defines Asana as Sthir Sukham Asanam; Sthir means
“steady,” Sukham means “pleasant,” “complete self-sufficiency,” and Asanam means “seated,
immovable pose” (Maharishi Vedic University, 2006, slide 1.4). The course on Maharishi Yoga
Asanas, created by Maharishi Vedic University in 2006, explains that correct performance of an
Asana requires two things: relaxation of the activity and the dawn of unboundedness, which both
have to be simultaneous (Maharishi Vedic University, 2006, slide 1.4). Maharishi here uses the
expression “dawn of unboundedness” as a description of the experience of the state of Yoga. He
explains that non-strenuous performance of Asanas is important because it enables the
experience of the state of Yoga. Yoga Asana practice should be performed in a relaxed manner,
and any effort must be eliminated in the process of moving into the different poses. In his
(Maharishi Vedic University, 2006) words: “Elimination of effort and dawn of unboundedness
both come together. Withdrawal of effort amounts to the dawn of the unbounded. Dawn of
unboundedness comes in the state of settled, self-referral consciousness, which is without stress”
(slide 3.6). Maharishi’s focal point is that what is necessary is not effort but the cessation of
effort, which leads to unboundedness, the state of settled, self-referral consciousness—the state
of Yoga.
The cessation of effort occurs when one relaxes into a Yoga pose. This pleasant
relaxation provides a platform for transcending and for the experience of the “dawn of
unboundedness.” The concept of the interplay of unboundedness and activity also seems to
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translate into everyday life. Body and mind need constant and regular episodes of resting, which
are needed for optimal functioning.
The course on Maharishi Yoga Asanas also points out that a “feeling of pleasantness”
during Yoga Asanas is a sign of correct performance: “This means that the test of correct Asana
is in feeling restfully, pleasantly settled—the whole restfully seated in the collection of parts, and
parts restfully seated under the umbrella of the whole (Maharishi Vedic University, 2006, slide
2.3).
We saw that in Raja Yoga the emphasis was on natural action and natural minimizing
action, and transcending it to experience the state of Yoga. The essence of Hatha Yoga, from
Maharishi’s perspective, is non-forceful culturing of the body to create a condition for
transcending and experience of the state of Yoga.
9.3. Mantra Yoga
A Mantra is commonly understood as a single word or a sound repeated to help with
concentration during some meditations (Chan, 2014). In other meditations, Mantras are phrases,
with a meaning that one considers during the practice. The Mantras used in Transcendental
Meditation practice are not labels for an object or an experience. Rather, they are used for their
sound value as a vehicle to turn the mind within in order to transcend.
Maharishi explains that the Mantras used during Transcendental Meditation practice are
different from those used in Mantra Yoga. The Mantras used in Mantra Yoga are not for
transcending but a means to create specific impulses in order to have a certain effect in the field
of the relative world.

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9.4. Laya Yoga
Maharishi (1971b) translates Laya as “absorption.” In the state of Yoga one is in the state
of unity. Thus, one’s individuality becomes universal; similarly when the wave settles down it
doesn’t disappear—it becomes the whole ocean. In the same way, one’s individuality doesn’t
disappear but it becomes one with its source, pure consciousness. Maharishi (1971b) explains:
Laya Yoga: Laya means absorption to the value of disappearance. You become
absorbed in that to such an extent that you disappear, and then what you are is
unmanifest universality, instead of individuality.
In the evolution from individual to universal life, the physiology is accordingly developed
and modified.
According to Maharishi (1971b), Laya Yoga describes the changes, the steps of
modification that the nervous system goes through in the growth to higher states of
consciousness. Through these steps of modification, the nervous system becomes refined and
evolved to the point at which individual awareness gains the state of universal awareness.
9.5. Fulfillment of the Different Systems of Yoga Practice
We want now to consider how these four fundamental systems of Yoga—these four
practices for attaining the state of Yoga—are connected through the practice of the
Transcendental Meditation technique. Maharishi (1971h) explains that in order to derive
maximum value of all aspects of life, such as the mind, body, spirit, etc., one must integrate them
in one’s awareness. This integrated state of life is a state of Yoga. One could, in principle,
culture the body, any of the senses, or the mind and intellect, and refine them individually, and
because of their interconnectedness the others would also become more refined. But in
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Maharishi’s teaching, one only needs to experience the most fundamental level of life—pure
consciousness, or Being—and that will bring all other aspects of life along.
The active mind starts to rest, and in resting it opens itself to unbounded awareness. In so
doing, all the phases of life which were not open to our awareness become enlivened,
they open to our awareness, and all values of life begin to be lived in every stroke of
activity. The purpose of Yoga is accomplished. (Maharishi, 1971h)
Maharishi is here discussing the Transcendental Meditation technique, which allows one to
experience the fundamental element of life—pure Being. The repeated experience of Being
enables one to spontaneously integrate mind, intellect, ego, etc. This reflects a theme that
Maharishi often discussed, in which he advised that everyone should “know that by knowing
which everything will be known” (Maharishi, 2002). In this he suggests that we don’t handle the
different aspects of life individually through control, but rather by experiencing their source and
integrating them into one holistic awareness. In this view, we have only to expand our awareness
until the all-permeating value of the mind becomes open to us and then the whole range of life is
spontaneously integrated. This is the secret of all types of Yoga—first experience Samadhi, and
then the full development of every area of life will follow.

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CHAPTER 10: ASHTANGA YOGA
Patanjali was a seer who identified sounds within the self-interacting dynamics of his
own consciousness, which he expressed as the Yoga Sutras. He saw eight different
characteristics of the state of Yoga, called Ashtanga Yoga. In Sanskrit, Ashta means “eight” and
Anga means “limb.” Thus, Ashtanga Yoga means “eight limbs of Yoga.” Modern commentators
of Ashtanga Yoga discuss the eight limbs as eight “progressive series of steps or disciplines”
(Lidell, p. 19), which purify the body and mind, ultimately leading to the union of body, mind
and spirit—the state of Yoga.
Maharishi (1969) points out that true value of Yoga has been lost or distorted over time.
He explains that action alone will not lead to the state of Yoga. In this context, he points out that
practicing different limbs of Yoga, e.g., “practicing” truthfulness, will not bring one to the
experience of the state of Yoga. Conversely, experiencing Transcendental Consciousness will
spontaneously develop the limbs of Yoga.
We discussed in Chapter 6 Maharishi’s point that Yoga practice begins with the state of
Yoga, with the experience of Samadhi—the eight limbs are not steps, which one practices one by
one. The limbs of yoga develop simultaneously all together through the correct practice of Yoga.
Maharishi points out that this common misinterpretation of Patanjali came about because the
awareness of Being and the technique how to contact Being were lost:
Without Being, confusion of cause and effect invaded every field of understanding.
It captured even the most practical field of the philosophy of Yoga. Karma Yoga
(attainment of Union by way of action) began to be understood as based on karma
(action), whereas its basis is Yoga, Union, transcendental consciousness. The
founder of the Yoga philosophy, Patanjali, was himself misinterpreted and the
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order of stages on his eightfold path reversed. The practice of Yoga was
understood to start with yama, niyama, and so on (the secular virtues), whereas in
realty it should begin with samadhi. Samadhi cannot be gained by the practice of
yama, niyama, and so on. Proficiency in the virtues can only be gained by repeated
experiences of Samadhi. It was because the effect was mistaken for the cause that
this great philosophy of life became distorted and the path to samadhi was blocked.
(pp. 15-16)
Maharishi (1971d) further explains that “limbs” are different from “steps” by explaining
that the eight limbs of Yoga are the characteristics of living the state of Yoga. He (1971d) points
out that in contrast to some other seers who cognized Yoga practices for attaining the state of
Yoga, Patanjali cognized the philosophy of Yoga:
The Yoga Sutra does not advocate any system. Systems are taught by other seers,
by other sages. It is a very wrong interpretation of the Yoga Sutra if we seek a
practice for culturing the body, for culturing the senses, for culturing the mind, for
culturing the Prana.
Here Maharishi is explaining that Patanjali’s cognition is not a prescription of activities
that lead to the state of Yoga. Rather, it describes the qualities of the state of Yoga, and the
changes that occur on the path of Yoga: “The purpose of the Yoga Sutra is not to promote or
bring to light any practices. It just explains the principles of what happens in the state of Yoga, or
on the path to Yoga, on the path to integration.”

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Maharishi (1971c) describes the eight limbs of Yoga as characteristics of life in unity as
the eight aspects of wholeness. All limbs together constitute the wholeness of Yoga:
The Yoga Sutra brings to light eight aspects of the state of union—eight limbs of
the body of Yoga—as if the state of Unity is one body of life. Patanjali explains it
in eight aspects and calls each of them a limb—hands, feet, chest, stomach,
limbs—eight limbs of the body of Yoga.
Maharishi (1971c) further explains that the limbs of Yoga develop simultaneously; they don’t
develop sequentially one after the other, but all together, like the limbs of the body:
The limbs of the body grow all together. If one limb grows, the other grows; all
eight limbs grow. They keep on growing and growing and growing until each of
them has grown to the fullest value, and the body has fully developed.
Here Maharishi points out that on the path of growing towards higher states of
consciousness, regardless of which path or system one chooses, one will not develop just
one area; all aspects of life develop simultaneously and spontaneously.
Maharishi (1971c) continues to explain that the limbs of Yoga should be
considered separately but that we shouldn’t forget to consider them together—because
together they structure the whole body of Yoga: “Consideration of the eight limbs is the
consideration of all aspects of the limbs taken separately and taken together—individual
differences, growth, harmony—and all joining together to form the complete body of
Yoga.”
Thus, to understand Ashtanga Yoga in the light of Maharishi’s teaching, we need

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to understand the concept of “all aspects of the limbs taken separately and taken together.”
Taken together, these limbs define the state of Yoga. They describe the whole. They
develop all together simultaneously. Taken separately, they describe the qualities of life in
unity.
Maharishi discusses different levels of understanding of the limbs of Yoga. For example,
he describes the same limb as a characteristic of the state of unity as well as a quality of one
living in higher states of consciousness. Let’s examine the quality of Shaucha, purity, one of the
five Niyamas, as an example. Maharishi (1971c) discusses purity as a characteristic of unity,
noting that on the level of pure consciousness, by definition, there can be nothing else but purity.
This is because pure consciousness is beyond time and space and therefore completely pure and
unaffected by any influence of the relative world.
On the other hand, he discusses purity as a quality of one living in Unity Consciousness.
The two levels of understanding aren’t separate, but inextricably connected; one experiences
purity in Unity Consciousness because the self-referral quality within one’s inner Self has
become lively.
In Chapters 11 and 12 we discuss these two levels of understanding, but this doesn’t
mean that there are just these two levels. According to Maharishi (1972c), there is a different
level of understanding for every level of creation. We discussed in Chapter 2 the vibrations
within pure consciousness, the sounds that are called Shruti, and how they manifest into matter
through sequential steps. We also discussed how the sounds of the Veda were expressed by the
Rishis as the written form of Veda and the Vedic Literature. Maharishi (1972c) explains that in
the process of creation of the Vedic sound into the fully expressed manifest reality there are
many levels, and on each level there is a different meaning:

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When we say ‘carnation’, it is just one word, but it can have a meaning on the surface
value of the petal. It will have a meaning at any level between the surface and the sap.
There could be a thousand levels, and at every level there is ‘carnation.’ Such are the
expressions of the Veda. (As cited in Sands, 1994, p. 101)
Maharishi (1971g) gives the following example for this concept:
There is a word उषस् (ushas). Now for a poet dawn is the end of the night. This
word ‘dawn’ can have a meaning at any level of consciousness. It can have a
meaning in the dawn of unity, it can have a meaning in the dawn of God
Consciousness. (As cited in Sands, 1994, p. 101)
In the context of different levels of meaning Maharishi (1971f) also explains that the
sounds of the Veda and Vedic Literature in more developed stage, the Sanskrit words and the
form that they represent, are causally related. Sanskrit words completely embody their qualities:
The name of the object has the content of the form of the object. For example, the seed
has all that the tree contains. Everything is there in a seed. The name has all the impulses
which are present in the form. ...now, this is true in the words of the Veda. (As cited in
Sands, 1994, p. 98)
For example, the word for a flower contains within it the same vibratory quality as the actual
flower. Maharishi (1971f) explains: “The name not only contains those tendencies which
structure the form, but it also has all those mechanics which weave those tendencies into one
another to produce that particular structure of the form” (as cited in Sands, 1994, p. 99).
Thus, the Vedic language develops parallel to the unfoldment of creation—every Sanskrit
word has a meaning at every level of creation. Maharishi (1972b) explains:
The name develops from pure consciousness, from the source of thought. It comes
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up and onto the conscious thinking mind, and from the mind it bursts forth, and
then it’s a rose. Then from the finest level of expression the form develops, which
is open to the eyes on the sensory level. When the name ‘rose’ comes on the
sensory level of the ears and the rose comes on the sensory level of the eyes, both
have the same number of steps of progression. Therefore, when we say the name
has the same value as the form, we do mean at all levels of its expression. (As cited
in Sands, 1994, p. 99)
Maharishi didn’t discuss every level of the eight limbs, so we will discuss two that he
commented upon: a meaning with respect to unity and a meaning with respect to individual life
in higher states of consciousness, which is just a reflection of that quality of unity expressing
itself through the nervous system. In this chapter we will discuss the limbs of Yoga from the
perspective of the state of unity—the deeper understanding of the eight limbs—and in the next
we will discuss the characteristics of an individual in unity consciousness.
10.1. Yama
The first limb is Yama. Modern commentators often translate Yama as “self-restraint.”
They consider it to be the five qualities that one has to practice in order to attain the state of
Yoga, or “the five moral injunctions, aimed at destroying the lower nature” (Lidell, 1983, p. 19).
In contrast to this understanding, Maharishi considers Yama to be five qualities that one naturally
assumes when one attains the established state of Yoga, rather than qualities that should be
practiced (1971a). We will come across this point a few more times in the next sections.
Maharishi also brings out a deeper level of understanding of Yama. He (1971d) explains
that Yama is “the administrator,” which integrates the eight limbs into a whole: “The word Yama
means the first step, administrator. Yama is the administrator. And what is the administrator?
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What is the administrator of life? Being is the administrator of life. Being becomes a living
reality.” Here Maharishi points out that Yama is the administrative quality of Being. He further
(1971c) explains that we find the quality of administrator everywhere in creation. His point is
that because the universe is organized in such an orderly and systematic way, there must be
something that so beautifully administers the universe. In his (1971c) own words:
Yama, the administrator, is everywhere. Take up anything and you will find its
structure in such a beautiful, systematic way—the present structure and its
evolutionary process into all possible future structures. There must be some
administrator there. [The Yoga Sutra] describes what that administrator is when
[it] details what Yama is—that which is the administrator of the body of Yoga. (As
cited in Sands, 2013, p. 149)
The first Yama is Satya. While often translated as the “truth,” Maharishi (1971c) explains
that truth means something unchangeable—Being, or Samadhi:
The truth is what? That which never changes. What is that which never changes?
Being alone is that which never changes. Being is Samadhi. [The Yoga Sutra] puts
Samadhi as the eighth limb of the body of Yoga, but puts satya, Being, right in the
beginning. This means that the state of Yoga is Being at its beginning and Being at
its end. Being is all permeating and this is the state of Yoga, the state of union. (As
cited in Sands, 2013, p. 151).
Maharishi (1971c) further explains that Satya represents “non-changeability, stability,
infinity, immortality, that is the first symptom of the administrator” (as cited in Sands, 2013, pp.
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150-151). In other words, he is describing fundamental characteristics of pure consciousness,
which are non-changing, ultimately stable, infinite, and non-created—immortal.
The second Yama is Ahimsa, or “non-violence.” Maharishi (1971c) discusses the deeper
value of this Yama as the quality of unity that knows no change, no difference. He (1971c)
explains that unity means oneness—it means that there is no other. Thus, there can be no conflict
in unity because for any conflict there must be duality. Maharishi (1971c) points out that in unity
there is no mortality, no change, and no finite things:
Unity, because it is Unity—a state of non-difference—doesn’t have anything else
to fight. Immortality knows no mortality. Infinity knows no finite. Stability knows
no change. Unity knows no difference. And therefore, Unity is a state absolutely
devoid of any possibility of offence. There is nothing [that is] “other.” The state of
Unity is devoid of difference, and therefore there is no other, and therefore the
natural state of non-violence is in the structure of Unity. (As cited in Sands, 2013,
p. 152)
Asteya is the third Yama. It is usually understood as an instruction to practice non-
stealing. We’ve seen earlier that according to Maharishi, the five Yamas are not practices, but
descriptions of unity, but in this lecture he discusses Asteya as a characteristic of experience in
higher states of consciousness. We will elaborate upon this point in the next chapter.
Brahmacharya is the fourth Yama. Usually Brahmacharya is translated and understood as
“celibacy.” Maharishi (1969) points out that Brahmacharya doesn’t, in this context, mean that
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one lives a single life. Rather, it means living Brahman, living unity, the established state of
Yoga. He explains the state of Brahman in the following quote:
Once this [Brahman] state is attained, to fall from it is impossible. It holds transcendental
consciousness intact in the field of all the relative states, waking, dreaming and deep
sleep. Thus, in 'the state of Brahman', the state of eternal life, the activity or the silence of
relative existence belongs to the absolute Being. Having reached this state, a man's life is
really the expression of divine life. The divine life is found in the individual life, the
absolute Being on the human level, eternal freedom within the limitations of
individuality: time, space and causation. (p. 173).
In the context of Ashtanga Yoga, Maharishi views Brahmacharya as the characteristic of
self-sufficiency, typical for a person in higher states of consciousness (1971c). We will discuss
this point in the next chapter.
Aparigraha is the fifth Yama. It means “non-accumulation” and is often understood as
non-accumulation of material possessions. In this analysis of Ashtanga Yoga, Maharishi (1971c)
discusses Aparigraha primarily in terms of the experience of Unity Consciousness, in which one
perceives everything in terms of oneself. In Unity Consciousness, he explains, there can be no
accumulation because everything is oneself. Accumulation means that one gathers many
different things, which in the state of unity is not possible because it is, by definition, just one.
We will elaborate on Aparigraha in the next chapter.

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10.2. Niyama
Ni means “to lead,” and Yama refers to the one who administers. According to Maharishi
(1971c), Niyama refers to the laws through which the administrator—Yama—administers: “The
word Yama means administrator. When the administrator is there, there must be some laws
through which it administers. So Yama administers through Niyama.”
The first of the Niyamas is Shaucha, which means “purity.” Purity is a fundamental
characteristic of pure consciousness. Maharishi (1971c) explains that Shaucha refers a
characteristic of the state of Yoga, which is beyond time and space and therefore completely
pure. Since purity is thus an inherent characteristic of pure consciousness, by definition there can
be no impurity in the state of unity.
The second Niyama is Santosha, which means “satisfaction,” or “contentedness.” The
field of unity is bliss, as discussed in Chapter 7, and Santosha is a natural state of contentment.
We will see how this quality becomes a feature of higher states of consciousness in the next
chapter.
The third Niyama is Tapas, which is often translated as “austerity” and understood as
austere practices that are intended to bring one to the state of Yoga. Often these take the form of
self-discipline (Iyengar, 2007, p. 30). Maharishi (1971c) interprets it differently in the context of
Ashtanga Yoga: it is the “glow of life.” He (1971c) explains that the word Tapas means
“heating” and refers to infinity, immortality, Absolute, Being:
The actual word meaning of tapas is ‘heating’—increasing in glow of life. Life is
infinity, immortality, immovability, unboundedness, absolute, and so the

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increasing value of the glow of life means increasing value of infinity, of
immortality, of unboundedness, of absolute Being. (As cited in Sands, 2013, p.
160)
Here Maharishi discusses Tapas as a characteristic of unity. He also points out that increased
values of Tapas in one’s life means increased glow and all the other qualities that Tapas
represent. We will discuss this, more expressed meaning of Tapas in the next chapter.
The fourth Niyama is Swadhyaya, often translated as “study,” in particular “the study of
one’s own self, including the body, mind, intellect and ego” (Iyengar, 2007, p. 30). Swa means
“Self,” and Adhyaya means “chapter.” In the continuing of his discussion of Tapas, Maharishi
(1971c) translates Swadhyaya as the “opening of the chapter of the Self” and explains that it
refers to developing higher states of consciousness—gaining Transcendental Consciousness:
The ‘glowing value of life’ means that when the experiencer moves towards the
infinite value (and this is in Transcendental Meditation), the experiencer, the mind,
moves towards infinity and gains that value. This is the Self. The value of Self
opens. And when you open this chapter of the Self, the chapter of the world is
closed. Then what happens when you close one chapter, you start another chapter.
This opening of the chapter of the Self means gaining Transcendental
Consciousness, which [the Yoga Sutra] counts to be a law to structure unity,
Swadhyaya, a chapter of Swa, a chapter of the Self.
The fifth Niyama is Ishwara-Pranidhan. Maharishi (1971c) translates Ishwara as
“governor,” explaining that the governor in this context is the maintainer of the universe,
located at the basis of the relative world: “Ishwara is the governor, the maintainer of the
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universe”
Maharishi (1971c) refers to two maintainers: pure consciousness, which maintains
the absolute, transcendental level of life, and the finest level of creation, or the celestial
level, which maintains the relative world:
And we know what maintains the universe. What maintains the universe? The
finest value of relative existence is at the basis of all relativity, of subtle and gross
nature. So it is the finest value that is the law, Ishwara Pranidhan. Ishwara, the
maintainer: who is the maintainer? There are two maintainers before us now. One
is the maintainer of the relativity and the other is the maintainer of the Absolute,
the Absolute itself.
Maharishi (1971c) defines Pranidhan as “imbibing in our Self:” “Pranidhan
means imbibing in our Self—completely opening ourself to that value of the finest relative
and the Absolute” (As cited in Sands, 2013, p. 161). He discusses Ishwara-Pranidhan in
terms of surrendering to the maintainer, explaining that one’s awareness becomes one with
the finest relative, or celestial level of life. We will elaborate on the concept of
surrendering in the next chapter, where we discuss Niyamas in the context of one in higher
states of consciousness.
10.3. Asana
The next limb of Yoga is Asana, which most commonly refers to poses in Yoga practice.
Maharishi (1971c) discusses a deeper meaning of Asana as the aspect of stability that can be
found on all levels of life, because pure consciousness, or Being, can be found on all levels:
[The Yoga Sutra] describes the stable aspect, the stability of Yoga. Where is this
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stability of Yoga? Naturally on the level of the body; naturally on the level of the
mind; naturally on the level of senses; naturally on the level of intellect; naturally
on the level of Being; naturally on the level of environment; naturally on the level
of the whole universe. It is in the midst of all differences, because union is non-
difference, and the state of non-difference is everywhere. (As cited in Sands, 2013,
p. 162)
Here Maharishi brings out that the stable aspect of unity is found everywhere in creation.
As seen in Chapter 2, Being is the essential constituent of everything in creation.
Therefore, we can find the qualities of Being everywhere—the aspect of stability is found
everywhere.
10.4. Pranayama
Pra means “the first” and na means “to move,” “to breathe;” Yama means “to
control” (Maharishi Vedic University, 2006, slide 8.3). Pranayama refers to different
breathing techniques and is often translated as “control of breath,” but Maharishi (1971c)
also provides a deeper understanding of the word Pranayama. Let us first introduce his
definition of Prana, which is usually understood as “breath.” In terms of the eight limbs of
Yoga Maharishi (1971c) describes Prana as a fundamental power that brings the eight
limbs of Yoga together in harmonious wholeness:
Prana is the life force, the basic cause of all activity. It enlivens these eight
different values of life, and then puts them together, as if harmonizing them. And
in the collective form, Prana makes them all breathe one breath of Unity, and that
is unity of life. (As cited in Sands, 2013, p. 163)

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In this context Maharishi defines Pranayama as a technique that “connects the individual
life with the cosmic life” (Maharishi Vedic University, 2006, slide 8.3). He (Maharishi
Vedic University, 2006) also explains that Pranayama revitalizes and energizes a person.
With regular practice of Pranayama the evenness and harmony of Prana permeates the
whole physiology:
Pranayama is a Vedic breathing technique, which stimulates and increases the vital
energy, ultimately bringing about perfection and evenness of the soft flow of Prana
within the whole physiology. Pranayama is a means to connect individual breath
with Cosmic breath, individual life with Cosmic life. (Maharishi Vedic University,
2006, slide 8.3)
Maharishi’s point is that Pranayama enlivens the value of Prana, or the life force, within
one’s physiology. This is how Pranayama connects individual life with the cosmic life.
10.5. Pratyahara
Pratyahara is usually understood as “turning the senses inwards.” This requires control
of the senses that generally project outwards looking for fulfillment. In the context of Ashtanga
Yoga, Maharishi (1971c) gives a different perspective: “Ahar means ‘food’, and Prati gives the
sense of reversing direction. Thus Prayahara (prati + ahara) means something like food from
the inverse direction, or food from the opposite direction” (as cited in Sands, 2013, p. 164).
Maharishi points out that the nature of the senses is to gravitate towards those things that are
most charming because they satisfy our needs (see Chapter 2). He (1971c) also points out that
the senses don’t gain satisfaction only when going outward; their satisfaction can be gained by
going inward as well:

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In whatever direction satisfaction is found, that is the natural direction of the
senses. In that direction they are found to travel—inward, outward, left, right, up,
down. Doesn’t matter what direction, but the direction of the senses is toward
where they get food—perception, experience—and food is that which satisfies. (As
cited in Sands, 2013, p. 165)
Maharishi’s point is that Pratyahara doesn’t means turning the senses within in the sense of
controlling the senses. Rather, it is describing the natural direction of the senses, which will
always move towards greater charm (see Chapter 6). Ultimately, Pratyahara brings out the
natural dynamics of the senses to gravitate towards experiences that lead to growth and
establishment of the state of Yoga.
10.6. Dharana
Dharana means “holding” or “grasping.” Maharishi (1971c) explains that the holding
value of Dharana relates to the mind in higher states of consciousness. In higher states of
consciousness, one’s mind is established, or “held” in Being, while one is engaged in activity.
Maharishi (1971c) explains:
In this state of Yoga mind holds, upholds Being. The mind held by Being, the mind
held in Being—whatever we say, whether “in being” or “by being,’ it doesn’t
matter. The mind held in Being is the holding that [the Yoga Sutra describes] as
the sixth limb of Yoga. (As cited in Sands, 2013, p. 166)
Maharishi (1971c) further explains that the value of holding applies not only to the field of the
mind but to all the limbs of Yoga as well:
And it’s so comprehensive that this holding is applicable not only to the field of
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the mind but to every limb of Yoga, to every aspect of Yoga, the whole field of
Yoga, because it is by this holding that the state of Yoga is sustained.
10.7. Dhyan
Dhyan is usually understood as “meditation.” Maharishi discusses a deeper value of
Dhyan. He (1971c) explains that while Dharana relates to that aspect of the mind that holds,
Dhyan relates to a deeper value of holding: “Dhyan: the nearest in English is that it’s a deeper
value of holding—holding that value to sustain, to maintain. Dhyan is the process on the basis of
which holding becomes a possibility.”
Maharishi (1971c) further explains that Dharana corresponds to the holding value of the
mind, and Dhyan corresponds to the discriminative value of the intellect. The mind thinks and
the intellect decides. For example, when we are driving a car, the mind thinks and moves from
one thought to the other. When we come to the crossroad, we decide to go in one direction and
then we turn into that direction. It was the intellect that said: “I want to go in this direction and
not in that direction.” In Maharishi’s (1971c) words:
What is the impulse that starts to shift from one to the another, says no to this, says
yes to this? It is that silent, quiet phase of our inner life which we call intellect. It is
the intellect which quietly decides, discriminates. And the quiet discriminative
value of the intellect is vivid on the level of the mind. The mind thinks. It jumps
from one field to the other, but the impulse to shift from one to the other is the
intellect, the deciding value. That which functions is the mind. (As cited in Sands,
2013, p. 167)
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In this quote Maharishi explores how Dhyan acts in the background to give a direction to the
movement of the mind by virtue of its discriminative value. This is the quality that supports the
process of transcending—Dharana and Dhyan both take the mind from surface, active levels of
thinking to the silence of the state of Yoga.
10.8. Samadhi
Maharishi (1971c) explains that Sama means “even,” or “steady,” and Dhi means
“intellect.” He (1971c) translates Samadhi as the “stable intellect” because in the state of Yoga
the mind is identified with pure consciousness, which is completely still, steady. He (1971c)
explains that Samadhi is “pure intelligence, the non-functioning intellect,” “unbounded
awareness” and describes the silent unbounded nature of the state of Yoga—evenness and
silence:
Transcendental Being is the state of evenness, silence, Samadhi. Sama is ‘even,’
‘steady.’ Dhi is ‘intellect.’ Samadhi means stable intelligence. We don’t call it
intellect because then it is localized, individual. Samadhi means non-
consciousness, non-vibrant intellect, which is pure intelligence, non-functioning
intellect. Which is unbounded awareness.
Samadhi describes the wholeness of the state of Yoga. In this wholeness there is evenness and
stability, which are essential characteristics of the experience of the state of Yoga. It is one
characteristic of Being. This intelligence is in its non-functioning state, a non-localized field of
pure intelligence.
In summary, Maharishi describes the eight limbs of Yoga are the eight limbs of unity,
that all grow together, as the limbs of the body grow all together. As oppose to other
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commentators of Ashtanga Yoga, who understand the eight limbs as eight steps, practices,
Maharishi provides a deeper understanding. He points out that the eight limbs are not
prescriptions for behavior but descriptions of characteristics of unity. The eight limbs separately
represent the qualities of unity and together they define Yoga-unity.

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CHAPTER 11: THE UNIFIED FIELD CHART FOR YOGA—UNION
The concept of a Unified Field Chart was designed by Maharishi as a visual aid to show
how a specific discipline or field of interest emerges from the self-interacting dynamics of pure
consciousness. The Unified Field Chart shows not only how a specific field emerges from pure
consciousness but also the process of manifestation from the most subtle to the most expressed.
In this part we will discuss the Unified Field Chart for Yoga—Union.
The Unified Field Chart for Yoga—Union is presented in Figure 6. It has five main areas:
1) the Unified Field, the field of pure consciousness at the bottom; 2) the manifest, relative world
from subtle to gross as one moves up the chart, on the upper left; 3) the Transcendental
Meditation cone, which represents the process of transcending— taking the awareness from
active thinking to pure consciousness; 4) the arrow from pure consciousness to the heads of state,
which represents how pure consciousness nourishes social structures; and 5) the title of the chart,
which denotes the area of focus. As discussed in Part I, “Unified Field” is a term from modern
physics that describes the unified source of the laws of nature, which guide life at every level
(Hagelin, 1987). In Maharishi Vedic Science, a subjective science, this field is known as a self-
interacting field of pure consciousness (Maharishi, 1997, p. 27).

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Figure 6: Unified Field Chart for Yoga—Union
The Yoga related aspect of this chart has been developed by Sonja Gobec.
The top left part of the chart is presented in Figure 7. This aspect of the Unified Field
Chart has three columns: The left column is named “Limbs of Yoga;” the right column is named
“Fields of Life.” The middle column represents the link between the left and right columns, and
is called “Practices.” The three columns are connected horizontally. For example, the most
expressed level of life (top right) are the universe and environment. The corresponding limbs of
Yoga are Yama and Niyama (top left). The links between them are practices that connect
individual activity to the functioning of the whole environment. All the cells in the three columns
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are elaborated in the text below the chart. The items in the cells range from most subtle (the row
above the Unified Field) to increasingly more concrete (top row) as they progress from the
Unified Field upward to more expressed levels of life.
11.1. Unified Field Chart for Yoga—Union
In order to introduce Yoga in the context of the Unified Field Chart, another point of
Maharishi’s teaching has to be explained. In Maharishi’s (1972a) view, there are different levels
of creation, different levels of life that vary from subtler to grosser (lesson 6). The subtler levels
are deeper, closer to their origin—pure consciousness (Maharishi, 1972a, lesson 6). These levels
are less expressed.
In terms of different levels of a human being, Maharishi (1972a) brings out eight levels of
the mind: Environmental level, the level of the body, the senses, the mind, intellect, emotions,
and ego (lesson 6). Out of those, the environmental level is the most expressed—or least subtle
level—and ego the least expressed, or most subtle level (Maharishi, 1972a, lesson 6).
The next level from ego is the universal ego, or Being, or the Self—pure consciousness,
the basis of human existence (Maharishi, 1972a). At each of these levels, life has a different
quality:
Certainly the quality of life at these different levels is different. Life has particular
characteristics and a particular meaning on the level of the environment; it has a
different meaning and value on the level of the body, and again on the level of the
senses, the mind, the intellect, and the emotions. On the level of the self, when the
self is a small individual ego, life has a different value from the level of Being.
(Lesson 6, as cited in Orme-Johnson, 1987)

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It is important to understand the concept of the different levels of existence because it is the basis
for the structure of the Unified Field Chart. Namely, the Unified Field Chart presents a specific
area of life in the light of different levels of existence.
Figure 7: Unified Field Chart: Yoga—Union (Top Left Part)
Maharishi (1971c) associates eight fields of life with the eight limbs of Yoga. The row of
eight cells in the right column details the fields of individual and universal life. The eight cells in
the left column details the limbs of Yoga. Maharishi (1971c) relates the eight fields of life with
the eight limbs of Yoga and points out that they have to be understood in terms of the wholeness
of life:
These are the eight fields, and in these eight fields the totality of life is
governed: ego, intellect, mind, senses, Prana, body, relationship with the
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environment, and universal life. Eight fields—the limbs of Yoga. When we
consider eight fields, we consider eight parts of union. Totality of life requires
consideration of these eight aspects.
It must be noted that Maharishi relates the limbs of Yoga with the fields of life, but he
didn’t specify which of the limbs relate to which field. The discussion in this chapter, and the
relationships between the columns, are my theory based upon Maharishi’s analysis.
Maharishi (1971c) points out that the eight fields of life are affected in higher states of
consciousness: “There are eight different fields of life that are influenced when Yoga is
attained.”
11.2. Right column: Fields of Life
We call the right column Fields of Life. It ranges from the ego to the environment and
universal life: Ego, Intellect, Mind, Senses, Breath, Body, Environment and Universe. They are
different areas of individual subjectivity.
In between the individual boxes in the columns and between the columns there are
arrows. In the far left column are vertical arrows between each box, which represent the
hierarchical relationship between the fields of life. Ego is the experiencer, and the deciding
aspect of ego is intellect. There are no arrows in the middle column between the bottom four
boxes. They are in one bigger box named Transcendental Meditation, which functions as a
whole—so there is no meaningful hierarchical relationship there.
In the left column there are also no arrows because the eight limbs are the qualities
characterizing life and living in Unity Consciousness. These are the characteristics of wholeness
that exist all together, and not the sequential steps of building wholeness. The order of the limbs
of Yoga in the left column follows the order of Fields of Life in the right column.
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11.3. Left column: Limbs of Yoga
The limbs of Yoga make up the left column of the Unified Field Chart. These eight limbs
exist in the Unified Field, and so in their deeper value are all found at the bottom of the chart.
However, they become lively in our awareness when wholeness, union, is lived in higher states
of consciousness. Thus, they are presented in their more expressed value in the boxes above the
Unified Field. In these expressed values they are the qualities lived by those in higher states of
consciousness.
In the Unified Field Chart for Yoga—Union, we are presenting the eight limbs of Yoga.
They are the qualities that are expressed in unity, but also found in all the higher states of
consciousness. They are found growing in life spontaneously through Transcendental Meditation
practice, regardless of whether one has yet experienced higher states or not. We list the eight
limbs in the left column, and have placed a larger box around them that contains the text:
“Qualities of Unity Consciousness—grow simultaneously.” This is to emphasize that all the
limbs grow simultaneously, as consciousness grows.
We have discussed the deeper meaning of the eight limbs of Yoga in Chapter 10. Here
we will discuss their more expressed meaning. The first two limbs are Yama and Niyama, which
are related placed in the top cell of the left column. They are related to the universe and the
environment in the right column.
11.3.1. Yama
We have explored the deeper meaning of Yama as the administrator that administers the
eight aspects of unity. In the context of the Unified Field Chart, Yama represents qualities of
higher states of consciousness. They are the qualities of Yoga that are lived to different degrees
in every state of Yoga—in all the higher states. Next, we will explore the five Yamas.
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11.3.1.1. Satya
As discussed in the previous chapter, Maharishi holds the deeper meaning of Satya to be
the non-changeable aspect of unity. On the expressed level it is a quality of a person living unity:
truthfulness. Maharishi (1971c) points out that Satya doesn’t mean that one should “practice”
speaking truth, or putting effort in speaking only truth; when established in the state of Yoga, one
spontaneously speaks the truth. He (1971c) explains that before one is established in the state of
Yoga speaking ultimate truth is not possible because one doesn’t know the whole truth:
Speaking truth can’t be practiced. What can be practiced is the development of that
level of consciousness which will always speak truth. So, speaking truth—it has to
be practiced in the developing value of pure consciousness. If that level of
consciousness is not there, one can’t speak truth.
11.3.1.2. Ahimsa
Maharishi discusses Ahimsa as a quality of unity, as seen in the previous chapter. He
(1971c) also refers to it as a level of consciousness of one established in the state of Yoga. We
have discussed in Chapter 6 Maharishi’s teaching that one in higher states of consciousness is
acting in accord with natural law and therefore cannot violate laws of nature. One in higher states
of consciousness is guided by cosmic intelligence so that every action is in tune with the laws of
nature, which always uphold evolution (Maharishi, 1971c). Thus, actions of one in higher states
of consciousness always uphold evolution—are always non-violent and life-supporting:
The state of non-violence is a level of consciousness in which one always produces
life-supporting influence, a state of life in which life-damaging influence can

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simply not be created. That is that state in Cosmic Consciousness where awareness
in unbounded and one is just a witness to everything—one’s whole aspiration of
life, one’s whole impulse of life, is conducted by cosmic intelligence, and then
every step of action is for evolution. (As cited in Sands, 2013, p. 153)
Maharishi (1971d) further explains that the quality of non-violence spontaneously comes
with the development of higher states of consciousness: “In this state of life, where one always
produces life-supporting influence, non-violence is spontaneously lived.”
11.3.1.3. Asteya
Maharishi discusses Asteya in terms of different states of consciousness. He (2001)
explains that when one in the waking state sees an object, one’s essential nature, and essential
nature of the object are completely immersed in the experience (p. 231). One is completely
engaged in the experience of the object and one’s essential nature is obscured—one’s true nature
is as though “annihilated” by the object of experience:
The essential nature of the subject or the experiencer within is lost in the
experience of the object, just as though the object has annihilated the subject, and
the subject misses the experience of its own essential nature while engaged in the
experience of the object. Only the object remains in the consciousness. This is
what the common experience of the people is. (Maharishi, 2001, p. 231)
Maharishi points out that this is what people experience in waking state of consciousness
experience. In the state of unity, however, the experience is different. Maharishi (1971c)
discusses Asteya in terms of Cosmic Consciousness in which one experiences unbounded

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awareness even when having the attention on an object. He (1971c) explains that the self
no longer “possesses” the object:
When the self has gained the ability to maintain unboundedness and is also capable
of maintaining the boundaries of perception, then the object of perception has been
‘thrown off,’ and then the self does not ‘possess’ the object. This is ‘not-possessing
the flower.’ (As cited in Sands, 2013, p. 155)
Maharishi (1971c) further discusses Asteya in the context of Unity Consciousness, in
which one perceives everything in terms of one’s Self. One realizes that everything is the
expression of the Self and so the Self is the owner of everything, as he (1971c) explains:
In this state, the possession of the flower is not the possession of something that
one does not own. The flower is in the value of the Self, and therefore the Self
belongs to the flower. The flower belongs to the Self, and in this sense the flower
is no longer different from the Self. Therefore the Self owns the flower completely.
(As cited in Sands, 2013, p. 155)
In short, Maharishi’s discussion of Asteya is in terms of higher states of consciousness. In
waking state one’s essential nature is obscured by the experiences of the relative field of life. In
Cosmic Consciousness one’s essential nature is no longer obscured because the awareness of
one’s essential nature remains when experiencing the relative world. In Unity Consciousness one
perceives everything in terms of the Self.

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11.3.1.4. Brahmacharya
Brahma means “Brahman” and Charya means “living.” Maharishi (1971c) explains that
Brahmacharya means living in established state of Yoga—living Brahman. One is self-
sufficient, thus, one lives in oneness. He (1971c) points out: “Charya means living.
Brahmacharya means living Brahman. Living Brahman [Brahm] means living supremely
elevated state of consciousness. That’s all, simple. Living Unity” (as cited in Sands, 2013, p.
155).
11.3.1.5. Aparighraha
Maharishi (1971c) views Aparigraha as one of the qualities of a person in higher states of
consciousness and discusses it in terms of perception in Unity Consciousness. He (1971c)
explains that a person in Unity Consciousness experiences everything in terms of the Self, and
every object is seen as oneself in the form of the object. For example, a person in Unity
Consciousness perceives that an orange on the table is just an expression of oneself. So there is
nothing else but oneself. Therefore, in unity there can be no accumulating, as Maharishi (1971c)
explains:
Because when everything is in terms of myself, when everything is in terms of
infinity, then everything is as good as myself. Only then is the state naturally
developed in which one does not accumulate many things, because if there is
accumulation, it is the accumulation of the Self, by the Self, for the Self, in the
Self; and Self means nothing is separate. Therefore, in the state of Unity the
quality of non-accumulation is spontaneously available. (As cited in Sands, 2013,

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p. 156)
These are the five Yamas. In this context, they describe five characteristics of Unity
Consciousness. The next limb in our considerations is Niyama.
11.3.2 Niyama
We discussed in the previous chapter the deeper meaning of Niyama as five laws through
which Yama governs. On a more expressed level they are the qualities associated with the state
of Yoga. For example, a person in Unity Consciousness lives Shaucha, or purity, on all levels of
life—on the level of feeling, thinking and acting.
11.3.2.1. Shaucha
Shaucha means “purity.” Maharishi (1971c) points out that one does not gain purity by
deciding to live a pure life or making an effort to be pure. One gains purity by developing one’s
consciousness: “There is no way to gain purity other than by releasing stresses and gaining purity
of the nervous system. A mood does not have the slightest power to transform body and mind”
(As cited in Sands, 2013, p. 158). Maharishi’s point is that only deciding to release stresses will
not bring desired results. We have to actually purify the body and mind in order to experience
higher states of consciousness. Purity is an inherent characteristic of pure consciousness, and
therefore as one develops higher states of consciousness this purity becomes increasingly lively
in one’s awareness. Then one is leading a pure life; one’s thoughts are pure, one’s emotions are
pure.
11.3.2.2. Santosha
In Maharishi’s (1971c) analysis, Santosha, or contentment, is a quality of pure
consciousness, which grows in one’s awareness through the integration of pure consciousness
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with activity. He (1971c) explains that total contentment and complete fulfillment can be gained
only by living unity. The nature of pure consciousness is, as we’ve earlier seen, bliss. When
unity is lively in one’s awareness and in one’s life, then contentment is a natural state of living.
Therefore, as Maharishi (1971c) points out, one automatically becomes permanently contented
through the development higher states of consciousness. In this context he (1971c) again points
out that Yoga starts with Transcendental Consciousness and reaches its fulfillment in Unity
Consciousness:
The only way to make this second law of structuring Unity [Santosha,
contentment] a living reality of our daily life is to gain affluence, and we really
start to gain affluence from the level of Transcendental Consciousness. The
subjective value of affluence becomes permanent in Cosmic Consciousness and
the objective value reaches supreme relative value in God Consciousness. 200% of
affluence—100% on the level of the objective value of life and 100% on the level
of the subjective value of life, total contentment, complete fulfillment—is gained
in the state of Unity alone. (As cited in Sands, 2013, p. 159)
Note that Maharishi describes contentment as one of the qualities that structure unity. Once
again, he brings out the point that trying to assume the quality of contentment will not lead to the
state of Yoga—trying to be content will not bring this result. Rather, developing higher states of
consciousness will bring absolute contentment.
11.3.2.3. Tapas
As mentioned in the previous chapter, Tapas is usually thought of as “austerity.”
Maharishi (1971c), however, explains that in this context Tapas means “heating” and
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refers to glow of life. As seen in the previous chapter, Maharishi (1971c) explains that
Tapas is “infinity,” “immortality,” “and absolute.” These qualities increase with the
increased value of pure consciousness in life. For those in higher states of consciousness,
it means more than a glowing face; it is the experience of immortality, infinity,
unboundedness. Maharishi (1971c) further explains the glow of Tapas is life glowing
“from inside.” He (1971c) points out that this glow of life comes with growing purity, and
growing contentment—which both come with the practice of Transcendental Meditation
technique:
And this Tapas is only possible, this quality of Tapas, this quality of glow in the
value of life is only possible when purity grows by Transcendental Meditation.
Contentment grows by Transcendental Meditation, when the awareness opens to
unboundedness and becomes more and more contented by the Self, contented in
Itself, by Itself, for Itself. So, when purity grows, contentment grows, then Tapas
grows spontaneously. And Tapas is the glow of life. Life glows from inside.
11.3.2.4. Swadhyaya
As we saw in Chapter 10, Maharishi defines Swadhyaya as opening the chapter of the
Self. He (1971c) discusses Swadhyaya as one of the laws of Niyama with these words: “This
quality of opening the chapter of the Self is a law which structures unity.” He (1971c) explains
that Swadhyaya refers to the development of higher states of consciousness; every level of
consciousness that one develops means opening a new chapter. For example, when one
transcends the relative world and experiences Transcendental Consciousness—one “opens this
chapter of the Self:”

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The experiencer, the mind, moves towards infinity and gains that value. This is the
Self. The value of Self opens. And when you open this chapter of the Self, the
chapter of the world is closed. Then what happens when you close one chapter,
you start another chapter.
Maharishi’s point is that one closes the chapter of the relative world and opens the chapter of
Transcendental Consciousness. In the similar way, one closes the chapter of Cosmic
Consciousness, when opening the chapter of God Consciousness, and one closes the chapter of
God Consciousness, when opening the chapter of Unity Consciousness.
11.3.2.5. Ishwara-Pranidhan
As seen in previous chapter, Maharishi (1971c) refers to Ishwara-Pranidhan as the state
in which one completely opens oneself to the maintainer—Being. He (1971c) also discusses
Ishwara-Pranidhan in terms of surrendering to the maintainer, explaining that one’s awareness
becomes one with the finest relative, or celestial level of life:
Pranidhan means imbibing in our Self—completely opening ourself to that value
of the finest relative and the Absolute. This is Ishwara-pranidhan. This is
surrendering ourself. When we talk of surrender, the first supreme value of the
surrender that comes is oneness of our awareness with the finest relative,
supremely celestial value of life. (As cited in Sands, 2013, p. 161)
Maharishi (1971c) explains this unification of one’s awareness with the finest relative
level of life is the reality of God Consciousness. He defines Ishwara-Pranidhan in this way:
“When Cosmic Consciousness is gained, then God Consciousness begins, and this law of gaining
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God Consciousness is called Ishwara-Pranidhan.” Here we note that Maharishi discusses
Ishwara-Pranidhan not only as a characteristic quality of Yoga in Transcendental Consciousness
but also only as the characteristic quality of Yoga in Transcendental Consciousness, God
Consciousness, and Unity Consciousness (Sands, 2013, p. 161).
11.3.3. Asana
The next limb is Asana and is related to the body in the Unified Field Chart. Maharishi
(1971c) interprets Asana as the seat of the eight limbs of Yoga. A ruler (Yama and Niyama)
needs a stable place to rule and Asana provides that stable seat. As discussed in the previous
chapter, Asana represents the seat of Yoga, which is everywhere—not only on the level of the
body, but also on all levels of mind, Being and the environment (Maharishi, 1971c).
11.3.4. Pranayama
Pranayama is related to breath on the Unified Field Chart. As seen in the previous
chapter, Maharishi defines Pranayama as a technique for connecting individual life with cosmic
life (Maharishi Vedic University, 2006, slide 8.3). There are several Pranayama practices that
involve some kind of obstructing the normal breathing, such as alternately covering one nostril
and breathing through the other. Maharishi explains that Pranayama changes normal rhythm of
breathing, which makes the breathing more efficient. The result is that one has more vitality and
longer life:
After the change in the breathing pattern produced during Pranayama, the breath
must adjust itself in returning to normal. The result of this process is that the
efficiency of breathing increases, which means that we can breathe less, have more
vitality, and live longer. (Maharishi Vedic University, 2006, slide 8.5)
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Maharishi here mentions that one “lives longer.” He further explains that Pranayama produces
slower breathing and this will make one’s life longer: “Deep, slow breathing bestows greater
vitality and long life” (Maharishi Vedic University, 2006, slide 8.3).
11.3.5. Pratyahara
The next limb is Pratyahara, which is related to the senses in the Unified Field Chart. As
we saw earlier in Chapter 10, Pratyahara describes the natural direction of the senses, which is
to move towards greater charm. Pratyahara is connected to the senses in the Unified Field Chart,
because the senses turn either inward or outward depending on where there is greater
satisfaction. For example, looking at a beautiful rose captures our attention, especially the sense
of vision. No effort is needed to continue to enjoy the rose. Another example is when the senses
turn within during Transcendental Meditation practice. The mind effortlessly gravitates towards
pure consciousness because it is a field of bliss, and therefore of greater charm.
11.3.6. Dharana
The next limb, Dharana, is related to the mind in the Unified Field Chart. As seen earlier,
Maharishi (1971c) defined Dharana as “holding,” or “grasping.” He (1971c) discusses that the
mind is held by Being. It is the mind that enables any experience, including the experience of
transcendence, the experience of the state of Yoga, as Maharishi (1971c) points out:
So mind belongs to Dharana, the field of holding. Because it is the mind which holds any
experience—it holds the world, it holds the Transcendental Absolute, the whole
relativity—the wholeness of the Absolute is upheld.
11.3.7. Dhyan
The next limb, Dhyan, is connected to the intellect in the Unified Field Chart. We
discussed Maharishi’s (1971c) view that Dharana and Dhyan work together during the process
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of transcending. On the expressed level, they work together in every activity. For example,
performing any task requires a thinking value and a deciding value. The thinking value processes
thoughts. The deciding value gives a direction to thoughts.
11.3.8. Samadhi
As seen in the previous chapter, Maharishi (1971c) defines Samadhi as the “non-
functioning intellect,” “unbounded awareness,” which is the experience of the state of Yoga.
Notice that Samadhi has been placed in the bottom cell in the left-most column. Samadhi is the
state of union. Maharishi (Maharishi Vedic University, 2006) discusses that while Samadhi is the
state of Yoga in that it is the experience of Transcendental Consciousness, it also serves as a
means to attain higher states of consciousness:
It seems necessary to point out here that even Samadhi, which is already the state
of Yoga in the sense of transcendental consciousness, serves as a means to the
ultimate state of Yoga, cosmic consciousness. In the state of cosmic consciousness,
transcendental consciousness has become permanently grounded in the nature of
the mind or, to speak in Vedic terms, Kshanik (momentary) Samadhi has become
Nitya (perpetual) Samadhi. It is in this sense that Maharshi Patanjali has placed
Samadhi along with the other seven limbs, or means, of Yoga. (Slide 7.4)
Maharishi here explains that Samadhi is a state of consciousness experienced through the human
physiology. Through regular experience of Samadhi, the nervous system is refined, and higher
states of consciousness dawn. Thus, Samadhi is a limb of Yoga that can be reasonably placed in
the manifest, relative field of the Unified Field Chart.

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11.4. Middle column: Connecting Links Between Fields of Life and Limbs of Yoga
The middle column of the Unified Field Chart contains practices that are the connecting
links between the eight fields of life and the eight limbs of Yoga. As discussed earlier in this
chapter, each limb of Yoga influences corresponding level of life. For example, Pranayama
connects individual life with the cosmic life through the breath. Practicing Pranayama influences
breathing, which becomes more efficient (Maharishi Vedic University, 2006, slide 8.5).
Maharishi (1971c) points out that every limb of Yoga contains the totality of life, all the
fields of life:
These are the eight fields, and in these eight fields, the totality of life is covered:
Being, intellect, mind, senses, body, the relationship with the environment. The
body, the breath, the senses, the mind, the intellect, the relation with universal
life—the eight fields of life, the limbs of Yoga—in each of those eight fields the
totality of life is covered, eight parts of union. The totality of life requires
consideration of these eight aspects.
In the next sections we will discuss the links between fields of life and limbs of Yoga in
each row of the Unified Field Chart.
11.4.1. Life-supporting Interactions connect Environment and Universe with Yama
and Niyama
Environment and the universe in the Unified Field Chart for Yoga—Union represent the
most expressed level of life. Maharishi (1971c) relates environment and the universe to the
administrator, Yama, explaining that they connect individual life with the action of the larger
environment. He (1971c) discusses the environment as a totality, and in this totality there are
laws that connect an individual with everything in his environment:

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[The Yoga Sutra] considers the totality of the environment by the laws that link the
individual with everything in the universe. The ecology is considered not in its
isolated items of individual existences, but in terms of the rules that govern the
relationship of the individual with the whole universe. [It] considers that which is
the master of the rules, the administrator, Yama.
Here Maharishi points out that individual rules maintain the functioning of the whole. You can
identify a specific rule, but its range and value is in how it supports life in the whole
environment.
11.4.2. Maharishi Yoga Asanas connect Body and Asana
The connection of Maharishi Yoga Asanas, body, and Asana is almost self-explanatory.
Maharishi Yoga Asanas are a series of poses, Asanas. When discussing Asana as a limb, we
explained that Asanas provide a stable seat for Yoga (Maharishi, 1971c, as cited in Sands, 2013,
p. 162). This statement raises a question: Since Asanas are usually associated with physical
postures, how are the breath, mind, intellect and other levels of life involved? Maharishi (1971c)
answers that the Asanas, when properly performed, result in the state of union, which is
“everywhere;” the state of union engages all other fields. Thus, Asana as the seat of Yoga
involves all other fields of life, as Maharishi (1971c) points out:
Because in union there is no difference—because union is difference and non-
difference, sap and non-sap; it’s everywhere in the midst of all differences. The
seat of Yoga is everywhere. When we localize the seat of Yoga only in the body,
the whole range of Yoga is not properly evaluated.

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Notice, Maharishi points out that all eight fields of life are established in wholeness in the
practice of Yoga Asanas when properly practiced. Focusing only on effects of the body misses
the richer reality of the seat of Yoga. The breath naturally follows each posture. The senses bring
in the experience of the body moving. The attention (mind and intellect) is on the stretching of
the body, and the state of Yoga can be experienced in the silence between each pose.
11.4.3. Maharishi Pranayama connects Breath and Pranayama
In the Unified Field Chart, Maharishi Pranayama connects Pranayama with breath.
Maharishi Pranayama, also called Sukh Pranayama, is practised in a specific way as suggested
by Maharishi and serves as preparation for Transcendental Meditation practice (Maharishi Vedic
University, 2006, slide 8.5).
We have discussed Maharishi’s definition of Pranayama as a means to connect
individual life and cosmic life and his definition of Prana as the life force, the basic cause of all
activity. In the following quote he (1971c) explains that because Prana connects individuality
and universality, it is necessary for experience of the state of Yoga. In terms of the eight limbs of
Yoga he (1971c) points out that it is the Prana, here termed “the basic force of life,” that vitalizes
the eight limbs and brings them all together in a wholeness:
Without the basic force of activity, without Prana, no connection between
individuality and universality is possible. Without that basic force of life, the
impulse of activity, these different limbs will not come to be joined together. It is
the force of Prana, it is the life force, that infuses breath—that enlivens these eight
limbs while at the same time putting them together. (as cited in Sands, 2013, p.
164)
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As seen in the quote, Prana keeps the limbs of Yoga lively and together in unity.
11.4.4. Natural Direction of the Senses connect Senses and Pratyahara
The connection between senses and Pratyahara is the natural direction of the senses. As
discussed earlier, the senses are drawn to the object of experience that is most pleasing.
Maharishi (1969) points out that it is satisfying for our senses to turn within, because when this
happens, we can experience the more refined, more inherently blissful, levels of the mind,
including its most profound level—the state of Yoga:
'In this Yoga': in this path to bliss. When the mind moves towards bliss, it
experiences increasing charm at every step; as when one proceeds towards the
light, the intensity increases continuously. When the mind experiences increasing
happiness, then it does not wander; it remains focused in one direction,
unwavering and resolute. (p. 121)
11.4.5. Holding connects Mind and Dharana
Holding connects mind and Dharana, and holding is part of Transcendental Meditation
practice because, as Maharishi (1971c) explains, the mind is holding whatever is experienced at
each moment:
So mind belongs to Dharana, the field of holding. Because it is the mind which
holds any experience—it holds the world, it holds the Transcendental Absolute, the
whole relativity—the wholeness of the Absolute is upheld. In this holding value,
the mind is considered.

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Note that Maharishi explains how the mind is the basis for every experience. The practical value
of holding and the mind is seen in relation to the next limb, Dhyan, which is related to the
intellect.
11.4.6. Effortless Transcending connects Intellect and Dhyan
Effortless transcending connects intellect and Dhyan. Maharishi (1971a) relates Dhyan to
meditation. In the process of transcending, the intellect, Dhyan, decides to shift the awareness to
its finer states. Maharishi (1971c) explains:
The intellect decides. The mind will experience levels of thought and experience
even finer levels of thought. This decision to proceed to finer levels of thought in
the fine mechanics of Transcendental Meditation is attributed to the intellect—and,
therefore, intellect is the field of meditation.
In this quote Maharishi points out that the process of spontaneous refinement of mental repetition
that occurs during Transcendental Meditation practice is conducted by the intellect. This process
is spontaneous because the intellect naturally chooses greater charm, which in this context is
pure consciousness, or the state of Yoga. Thus, we can understand the idea that “intellect is the
field of meditation” in that the intellect decides each step during Transcendental Meditation
practice. Intellect is the field of meditation because it guides transcending and experience of the
state of Yoga.
11.4.7. Unbounded Value of Ego connects Ego and Samadhi
The connection between ego and Samadhi is the unbounded value of ego. Maharishi
(1971c) discusses two aspects of ego: bounded and unbounded. Ego in boundaries is the active
aspect of ego that is related to one’s individuality and that experiences all things: “It [the lower
self] comprises the mind that thinks, the intellect that decides, the ego that experiences
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(Maharishi, 1969, p. 339). Unbounded ego is related to the state of Yoga when the mind gains
the status of unbounded, transcendental, absolute field of life—pure consciousness. This is the
non-functional state—the state of Yoga, explains Maharishi (1971c):
The intellect is the active aspect of the ego. Being is the restful aspect of the ego,
which is universal, unbounded. Ego in boundaries is a one-pointed value connected
with individuality. Ego unbounded is the state of Being, more universal. Ego is
localized in the activity of the intellect.
As seen in this quote the unbounded value of ego is defined as “the restful aspect of the ego,
which is universal, unbounded.” Only something that is in its non-expressed, non-functioning,
unbounded state can be related with Samadhi, because Samadhi is the state of union. Therefore,
the unbounded value of ego connects ego as one of the fields of life with Samadhi.
In the Unified Field Chart, the term “ego” is in the bottom cell. It is one’s individual ego
referring to one’s individual personality with specific patterns of mental functioning. The first
active aspect of the functioning ego is the intellect and that is in the next cell above. And the next
active aspect of the ego is the mind, which is in the cell above intellect.
The Unified Field Chart gives the structural relationship between parts and whole of any
field. Maharishi has used a single verse of the Rk Veda to give the functional relationship
between those parts and whole. The Unified Field Chart for Yoga—Union described the
expressed value of the state of Yoga. This was done to understand the larger context within
which Maharishi Yoga Asanas are performed.
The following section supports Maharishi’s teaching that Yoga practices develop limbs
of Yoga. As seen in the previous chapter, Maharishi associates eight fields of life with the eight
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limbs of Yoga. Modern science has tested growth of the limbs of Yoga relative to changes in the
corresponding eight fields of life. We’ve discussed in Chapter 9 that Transcendental Meditation
practice, which is one of Yoga practices, leads to the state of Yoga. Next, we will present the
studies of Transcendental Meditation for four fields of life, where the research is seen most
clearly: ego, intellect, breath, and environment.
11.5. Empirical Research on the Fields of Life
11.5.1. Effects of Transcendental Meditation practice on ego development
Modern science considers the development of the ego identity as the most important
event in the development of one’s personality (Marcia, 1993). Development of the ego takes
place during late teen age and involves integration of childhood skills, beliefs, and identifications
into a coherent, unique whole that give one a sense of continuum with the past and a direction for
the future (Marcia, 1993). Ego decides how one responds to experiences and which experiences
one considers important (Marcia, 1993).
Studies show that regular experience of the state of Yoga during Transcendental
Meditation technique enhances ego development. A 10-year longitudinal study compared
changes in ego development, as measured by Lövinger’s Washington University Sentence
Completion Test, in four groups of students: students at Maharishi University of Management
who regularly practiced Transcendental Meditation technique, and students from three control
colleges in the Midwest, who did not practice Transcendental Meditation (Chandler &
Alexander, 2005). The four groups were matched for gender and age. The study indicated that
ego development increased significantly in the Transcendental Meditation group in contrast to
the three control groups (N = 136, p < .0001). Thirty-seven percent of the TM subjects reached
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the higher levels of ego development, the autonomous level. Less than 10% of the general
population score at this level.
A second longitudinal study tested changes in ego development from freshman to senior
year in 140 students who practiced Transcendental Meditation practitioners at Maharishi
University of Management. This study measured self-reported experiences of growth of
consciousness, ego development (again using Loevinger's Washington University Sentence
Completion Test, as extended by Cook-Greuter) and constructive thinking (Brown, 2008). The
study reported significant increase in ego development from freshman to senior year. As seniors,
29.2% of the students were at post conventional ego development stages.
11.5.2. Effects of Transcendental Meditation practice on levels of intelligence
Several studies reported that Transcendental Meditation practice increases intelligence. A
two-year longitudinal study measured general intelligence in two groups (Cranson et al., 1991).
In the test group were 45 students at Maharishi University of Management, who practice
Transcendental Meditation technique twice daily. In the control group were 55 students at
University of Northern Iowa, who didn’t practice Transcendental Meditation technique. The
measurements were Cattell's Culture Fair Intelligence Test (CFIT) and Hick's reaction time, both
known to be correlated with general intelligence. The test group improved significantly from
freshman to junior years on the CFIT (t=2.79, P<0.005); choice reaction time
(t=9.10, P<0.0001); SD of choice reaction time (t=11.39, P<0.0001), and simple reaction time
(t=2.11, P<0.025) over two years compared to the control group. The control group showed no
change on these measures.

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A second study investigated the effects of Transcendental Meditation practice on seven
measures of intelligence: Test for Creative Thinking-Drawing Production; Constructive Thinking
Inventory; Group Embedded Figures Test; State and Trait Anxiety; Inspection Time; and Culture
Fair Intelligence Test (So & Orme-Johnson, 2001). 362 high school students at three different
schools in Taiwan participated in the study. The analysis of the results showed that one year
Transcendental Meditation practice produced significant effects on all variables compared to no-
treatment controls (Ps ranged from .035 to <.0001).
A third, controlled study investigated the effects of Transcendental Meditation practice
on creativity, a measure of intelligent thinking, in undergraduate students (Travis, 1979). In the
experimental group were 46 students who learned the Transcendental Meditation technique and
in the test group there were 40 students who didn’t learn the Transcendental Meditation
technique. The groups were similar in size, gender, and school class distribution. The pretest
scores on verbal and figural creativity in both groups were generally the same; in the post test the
experimental group scored consistently higher than the control group (figural flexibility,
p<0.006, figural originality, p<0.0005).
11.5.3. Effects of Transcendental Meditation practice on efficiency of breathing
In Chapter 10 we discussed Maharishi’s teaching that Pranayama leads to more efficient
breathing, greater vitality, and longer life. Several studies showed that Transcendental
Meditation practice decrease the respiration rate and prolongs life. Thus, Transcendental
Meditation practice develops the limb Pranayama. A meta-analysis of the 31 research studies
compared the effects of the Transcendental Meditation practice with rest with eyes closed
(Dillbeck & Johnson, 1987). This study showed that the respiration rate in practitioners of
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Transcendental Meditation technique was significantly lower than the non-meditating control
participants both at baseline, showing long term effects of Transcendental Meditation practice,
and then when one group practiced their Transcendental Meditation, and the other group rested
with eyes closed.
A controlled study on the aging process among the practitioners of Transcendental
Meditation technique showed that Transcendental Meditation practice reverses the aging process
(Wallace et al., 1982). In the two test groups there were 33 short-term Transcendental Meditation
practitioners and 40 long-term Transcendental Meditation practitioners. In the control group
there were 11 subjects who didn’t practice Transcendental Meditation technique. The mean of
the biological age of the short-term Transcendental Meditation practitioners was found to be five
years lower then the one of the general population, and the mean of the biological age of the
long-term Transcendental Meditation practitioners was found to be 12 years lower then the one
of the general population.
A third study directly tested the hypothesis that Transcendental Meditation practice
would lead to longer life. This randomized, controlled study on Transcendental Meditation and
health education showed that Transcendental Meditation significantly reduced risk for mortality,
myocardial infarction, and stroke in coronary heart disease patients (Schneider et al., 2012). In
the group that practiced Transcendental Meditation technique there was a 48% risk reduction
compared to the group that attended health education classes). There were reductions of 4.9 mm
Hg in systolic blood pressure (95% confidence interval −8.3 to –1.5 mm Hg; P=0.01) and anger
expression (P<0.05).
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11.5.4. Effects of Transcendental Meditation practice on the environment
Effects of contacting the state of Yoga during Transcendental Meditation practice go beyond
individual benefits—they extend to the environment. This effect of the experience of the state of
Yoga on collective health has been described by Patanjali in the 35th verse of the second chapter
of Yoga Sutra Tat Sannidhau Vairatyagah, which Maharishi (1995e) translates: “In the vicinity
of coherence (Yoga), hostile tendencies are eliminated” (p. 318).
This research is based on the model that as individual consciousness underlies individual
thought and action, so collective consciousness underlies social programs and social interactions.
A key prediction of this model, is the reciprocity between individual and collective
consciousness. If individuals are stressed and anxious, it generates tension and problems in the
collective consciousness. The opposite is true as well. If coherence in collective consciousness
can be enhanced, then individual behaviors will improve (Orme-Johnson et al., 1988).
On test of this theory have been the collective effects of groups of individuals practicing
Transcendental Meditation and the advanced program, the TM-Sidhi program. We’ll explore
three studies that have tested this prediction.
The first study raised money and hired people to come to old Jerusalem and practice the
Transcendental Meditation and the TM-Sidhi program for 45 days. This was during the height of
the war between Israel and Lebanon. Box-Jenkins Arima impact assessment and transfer
function analyses were used to study the relation between the changing number of people
collectively practicing Transcendental Meditation and the TM-Sidhi program and the day-by-day
changes in war intensity and quality of life indicators in Jerusalem: 1) the quality of life in
Jerusalem (automobile accidents, fires, and crime), 2) the quality of life in Israel (crime, stock
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market, and national mood, derived from news content analysis), and 3) the war in Lebanon (war
deaths of all factions and war intensity, derived from news content analysis). Changes in the size
of the group had a statistically significant effect in the predicted direction on the individual
variables and on all composite quality-of-life indices. These results support the prediction that
groups collectively experiencing the state of Yoga produce positive effects in the environment.
A second study was conducted in Washington, D.C. (Hagelin et al., 1993). A group of
4.000 participants practiced Transcendental Meditation and the TM-Sidhi program in groups for
53 days. The analysis showed that the levels of homicides, rapes and assaults significantly
decreased as the size of the coherence-creating group increased. The maximum decrease was
23.3% violent crime after 53 days.
A third study was a meta-analysis of seven studies that investigated effects of coherence
creating groups on peace in the Middle East (Davies & Alexander, 2005). These researchers re-
analyzed the daily news from a 27 month-period (June 1, 1983 to August 30, 1985) during the
war in the Middle East. The news was content analyzed by an Arabian scorer who was blind to
the study hypotheses. The analysis showed that there was a significant increase in progress
towards peace in the Middle East seen in all seven studies. Progress towards peace was
operationalized as increased cooperation/ reduced conflict, reduced war fatalities, and reduced
war injuries, as well as improvements in the variables separately. There was an estimated mean
66% increase in cooperation and estimated reductions of 48% in conflict, 71% in war fatalities,
and 68% in war injuries during the assemblies (p < .00001 for each variable).
The next section focuses on the functional relations between parts and whole in the
practice of Maharishi Yoga Asanas.

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CHAPTER 12: THE RICHO AKSHARE VERSE: THE MASTER KEY VERSE OF
RK VEDA
Maharishi (1995a) refers to the Richo Akshare verse as the master key verse of Rk Veda
because it contains the mechanics by which the transcendental field of pure consciousness,
interacting within itself, generates the laws of nature that we observe around us. It also brings out
the consequences of being open to this field and not being open to this field. Maharishi (1995a)
teaches: “The Richo Ak-kshare verse of Rk Veda brings to light the structure of pure knowledge
and its infinite organizing power lively within the Transcendental Consciousness of everyone”
(p. 170).
The following is the Richo Akshare verse in Devanagari (Vedic script) with
transliteration, followed by Maharishi’s translation:
The verses of the Veda exist in the collapse of fullness (the kshara of अ (A)) in the
transcendental field, the Self. In which reside all the Devas, the impulses of Creative
Intelligence, the Laws of Nature responsible for the whole manifest universe. He whose
awareness is not open to this field, what can the verses accomplish for him? Those who
know this level of reality are established in evenness, fullness of life. (Maharishi
Technology of the Unified Field, 1984, p. 17, as cited in Goodman, 1996, p. 81)
172
The chart below elaborates on the eight fundamental expressions in the Richo Akshare
verse that Maharishi presented above, along with their English translations, followed by the
practical applications of each expression to Maharishi Yoga Asanas. This chart presents how the
dynamics within pure consciousness, as described in the Richo Akshare verse, are reflected in the
process of performing Maharishi Yoga Asanas.

173
Figure 32: Practice of Maharishi Yoga Asanas in the Light of One Verse of Rik Veda—Rk Veda
1.164.39
RICHO AKSHARE PARAME VYOMAN YASMIN DEVA ADHIVISHVE

NISHEDUH
The verses of the Veda ...in the In which reside all the
exist in the collapse of transcendental field, devas, the impulses of ...responsible for the
fullness (the kshara of self-referral creative intelligence, whole manifest
‘A’) consciousness, the Self the Laws of Nature universe.
Principles of Yoga …by turning one’s In which are found the …responsible for the
Asana practice come attention within to details of correct Yoga fruit of Yoga Asana
alive when the complete settle down the mind Asana practice, including practice, which is a more
knowledge of Yoga is and body and establish the value of attention, profound Transcendental
stirred (collapse) by the the perfect state for stretching to the point of Meditation practice and
intention to start Yoga Yoga Asana practice. one’s comfort, the acceleration of the
Asana practice… effortlessness, resting development of higher
between Maharishi Yoga states of consciousness.
Asanas, and slow pace…
KIMRICHA
YASTANNA VEDA YA ITTADVIDUS TA IME SAMASATE
KARISHYATI
He whose awareness ...what can the Those who know this …are established in
is not open to this verses accomplish for level of reality... evenness, wholeness of
field... him? life.
For one who does not … who performs Yoga Those who know the … are established in
know the importance of Asanas quickly, with importance of inward evenness and wholeness
turning the attention strain, and with attention direction of attention during the Yoga Asana
within during Yoga on the outside during Yoga Asana practice. They experience
Asana practice, … environment, what can practice … the transcendence in the
the principles of Yoga gap between each
Asana practice posture, which fosters
accomplish. growth to higher states of
consciousness.
174
12.1. First Box: Richo Akshare
The first box contains the phrase Richo Akshare, which Maharishi (1997, p. 139)
translates as: “The verses of the Veda exist in the collapse of fullness.” Fullness refers to the
infinite silence of pure consciousness. Maharishi (1995a) explains that this field, which is whole
and silent, collapses onto a point within itself (p. 171). He (1995a) elaborates on this collapse in
the following except:
The Richas (verses) of Rk Veda—Laws of Nature, structures of intelligence,
frequencies of consciousness—are sustained in the Ak-kshar—the dynamics of A,
the dynamics of totality, the kshar, the collapse of (Ak)—the collapse of infinity,
represented by (A), onto its own point, represented by (K)—(Ak), the collapse of
the unbounded field of intelligence onto its own point. (p. 171).
Maharishi explains that “A” represents the infinite silence of pure consciousness, and “K”
represents the point value anywhere within that infinite silence. This “point value” has an
important role in the process of creation. Namely, in the process of creation, manifestation,
infinity has to stop being infinity in order to manifest the localized value of the matter. The point
value here serves as a means to break the infinity for the purpose of the process of creation. In
this process the infinity of pure consciousness collapses onto its own point. Collapse is used in
the sense of transformation of one state to another—from the unbounded infinite value to its
point value and back again. We shouldn’t forget that this process occurs within pure
consciousness.
Maharishi (1995a) discusses how the wakeful pure consciousness observes the process of
creation and in this process there is a collapse of “dynamism into silence and silence into
dynamism:”
175
Pure wakefulness locates the dynamics of creation within itself and locates
structures of creation within its own unmanifest, self-referral state—dynamic
silence. It comprehends the COLLAPSE of dynamism into silence and silence into
dynamism. (p. 345)
This is the mechanism for the emergence of the verses of the Veda (Richas). The collapse from
infinity to its point creates movement or activity. We have discussed in Chapter 2 how Veda and
Vedic Literature are the lively dynamics of pure consciousness; they are the laws of nature that
give rise to the physical universe. In this sense they are the universe in seed form. The collapse
of A to K represents the transformation from infinity to its point—infinite “A” collapses onto the
localized value of “K,” explains Maharishi (1995a, p. 339). This is how the dynamism of pure
consciousness gives rise to Veda and Vedic Literature.
In terms of practice of Maharishi Yoga Asanas, the fullness of “A” corresponds to the
complete knowledge of Yoga: Yoga as union, Yoga as Asana practice, and Yoga as a part of
Veda and Vedic Literature. The point or “K” would then correspond to our intention to start
Yoga Asana practice. The collapse can be seen in lively interaction between our knowledge of
Yoga and our desire to start Yoga Asana practice. Out of these interactions emerge the principles
of Maharishi Yoga Asanas. The application of this phrase, Richo Akshare, to the practice of
Maharishi Yoga Asanas reads: “Principles of Yoga Asana practice come alive when the
complete knowledge of Yoga is stirred (collapse) by the intention to start Yoga Asana practice.”
12.2. Second Box: Parame Vyoman
The second box contains the phrase Parame Vyoman, which Maharishi (1997) translates
as: “...in the transcendental field, self-referral consciousness, the Self” (p. 139) and it refers to
the field of pure consciousness, where the verses of the Veda exist. In terms of Maharishi Yoga
176
Asanas pure consciousness is the intelligent, distinguishing aspect of pure consciousness that
becomes lively in our individual consciousness when we decide to perform Maharishi Yoga
Asanas.
In terms of practicing Yoga Asanas, the concept of Parame Vyoman, where the collapse
of wholeness occurs, corresponds to the wholeness in which the rules and instructions of how to
perform Maharishi Yoga Asanas reside. The mind and the body have to be settled if one is to
experience the state of Yoga. Any activity or unsettled state of body and mind will disallow the
experience of the state of Yoga. The application of the phrase Parame Vyoman to the practice of
Maharishi Yoga Asanas reads: “…in turning one’s attention within to settle down the mind and
body and establish the perfect state for Yoga Asana practice.”
12.3. Third Box: Yasmin Deva
The third box contains the phrase Yasmin Deva, which Maharishi (1997) translates as: “In
which reside all the Devas, the impulses of Creative Intelligence, the Laws of Nature” (p. 139).
The Devas are the “impulses of creative intelligence” or the laws of nature, as Maharishi (1995a)
explains:
This (collapse) is the reality of the internal structure of Transcendental
Consciousness of everyone—the field of unbounded, unmanifest pure intelligence
in which reside all the Devas, the frequencies of Creative Intelligence, the Laws of
Nature (mechanics of transformation)—the self-referral performance of Natural
Law responsible for the whole manifest universe. (p. 174)
Maharishi’s point here is that pure consciousness contains the whole universe in its seed form,
not just living beings and inanimate objects, but also all the laws that propel all changes,
177
evolution, and life in general. These laws are named the “impulses of creative intelligence”
because they are impulses of consciousness whose nature is to create.
Maharishi (1972a) often refers to pure consciousness as to “creative intelligence” and
explains that “Creative Intelligence is unbounded at the source of thought—unbounded pure
consciousness—and contains all qualities we can conceive of in the field of knowledge and
action, existence and evolution” (lesson 5). Pure consciousness can be considered intelligent
because the actions of nature are not random (Maharishi, 1995a, p. 58). They follow specific,
unchangeable laws. For example, from the seed of the apple tree only apple tree will grow and
no other plant.
In terms of Maharishi Yoga Asanas, “laws of nature” correspond to the rules and
instructions of how to perform Maharishi Yoga Asanas correctly, such as having attention on the
body as a whole, performing Yoga Asanas in a slow and comfortable pace, and performing Yoga
Asanas without effort. The state of Yoga should be the result of performing Yoga Asanas in
silence, slowly, with the attention on the body, with rest in the Chetan Asana, or lying Asana,
which is performed between all other Asanas.
Acting according to the instructions above creates the fertile field for one to transcend
during Maharishi Yoga Asanas and also prepares one for Transcendental Meditation practice.
And since transcending is the path to the established state of Yoga, these instructions are
important for attaining the state of Yoga, in the beginning momentarily, and eventually
experiencing the state of Yoga permanently. The practical application of the phrase “Yasmin
Deva” to the practice of Maharishi Yoga Asanas reads: “In which are found the details of correct
Yoga Asana practice including the value of attention, stretching to the point of one’s comfort,
effortlessness, resting between Maharishi Yoga Asanas, and slow pace…”

178
12.4. Fourth Box: Adhivishwe Nisheduh
The fourth box contains the phrase Adhivishwe Nisheduh, which Maharishi (1997, p. 139)
translates as: “...responsible for the whole manifest universe” and refers to the result of the work
of the laws of nature—the physical world.
In terms of practicing Yoga Asanas the concept of Adhivishwe Nisheduh corresponds to
the result of correct performance of Maharishi Yoga Asanas—deeper, or longer experiences of
Transcendental Consciousness during Transcendental Meditation practice, and consequently
enhanced growth of the higher states of consciousness. The practical application of the phrase
“Adhivishwe Nisheduh” to the practice of Yoga Asanas reads: “…responsible for the fruit of
Yoga Asana practice, which is a more profound Transcendental Meditation practice and the
acceleration of the development of higher states of consciousness.”
12.5. Fifth Box: Yastanna Veda
The fifth box contains the phrase Yastanna Veda, which Maharishi (1997) translates as:
“He whose awareness is not open to this field” (p. 139). This verse refers to those who are not
open to the transcendental field—Parame Vyoman. This includes individual who are not aware
of the existence of this field or have no means to contact it.
It’s important to turn the attention within to create the perfect foundation to experience
the state of Yoga. Some individuals were never instructed in correct performance of Maharishi
Yoga Asanas or they were instructed but don’t practice according to the instructions. The
practical application of the phrase “Yastanna Veda” to the practice of Yoga Asanas reads: “One
who does not know the importance of turning the attention within during Yoga Asana
practice…”
179
12.6. Sixth Box: Kimricha Karishyati
The sixth box contains the phrase Kimricha Karishyati, which Maharishi (1997)
translates as: “…what can the verses accomplish for him” (p. 139)? A person who is not open to
the transcendental field—Parame Vyoman—does not have access to the basis of the laws of
nature. Just the knowledge of transcending doesn’t mean automatically equate with the
experience of transcending, itself and having just theoretical knowledge of the correct practice
will not automatically lead to development of higher states of consciousness.
For those who do not turn their attention within to create the perfect basis for attaining
the state of Yoga, even if they have theoretical knowledge of the correct performance of
Maharishi Yoga Asanas, won’t get maximum benefit from the Maharishi Yoga Asanas practice.
They might perform them quickly and strain to achieve a “perfect pose.” They might also have
their eyes open and their attention on the outside rather than on the inner experience. The
practical application of the phrase “Kimricha Karishyati” to the practice of Yoga Asanas reads:
“…performs Yoga Asanas quickly, with strain, and with attention on the outside environment—
what can the principles of Yoga Asana practice accomplish for them?”
12.7. Seventh Box: Ya Ittadvidus
The seventh box contains the phrase Ya Ittadvidus, which Maharishi (1997) translates as:
“Those who know this level of reality” (p. 139)… This verse refers to those who are
experientially familiar with pure consciousness, the transcendental field—Parame Vyoman.
In terms of Maharishi Yoga Asanas this phrase refers to the practitioners who know the
importance of turning the attention within during the practice of Maharishi Yoga Asanas to
establish a foundation for experiencing the state of Yoga. The practical application of the phrase
180
“Ya Ittadvidus” to the practice of Maharishi Yoga Asanas reads: Those who know the
importance of inward direction of attention during Yoga Asana practice …”
12.8. Eight Box: Ta Ime Samasate
The eight box contains the phrase Ta Ime Samasate, which Maharishi (1997) translates
as: “Are established in evenness, wholeness of life” (p. 139). This verse refers to those who have
attained higher states of consciousness—who are established in the state of Yoga. They
experience Parame Vyoman not as a transcendental field, but as a reality that permeates all their
experiences.
In terms of Maharishi Yoga Asanas, this box in the Richo Akshare chart refers to the
experience of transcendence during Maharishi Yoga Asanas practice, and to accelerated growth
to higher states of consciousness. The practical application of the phrase “Ta Ime Samasate” to
the practice of Maharishi Yoga Asanas reads: “… is established in evenness and wholeness
during the Yoga Asana practice. They experience the transcendence in the gap between each
posture, which fosters growth to higher states of consciousness.”
Yoga in Maharishi Vedic Science—Summary
Yoga in Maharishi Vedic Science is the union of individual mind and cosmic mind
(Maharishi, 1969, p. 116). According to Maharishi, proper and regular Yoga Asana practice
includes momentary experiences of this union from the very beginning of the practice (see
Chapter 6). The study of this dissertation showed that Maharishi Yoga Asanas are, according to
Maharishi’s teaching, a proper Yoga Asana practice: the subjects in Yoga group reported
experiences of transcending during the practice of Maharishi Yoga Asanas. However, those
experiences occurred only when following the instructions such as slow practicing, attention on
the body, Chetan Asana in between all other Asanas.

181
Maharishi emphasizes the importance of effortless practice of Maharishi Yoga Asanas
(Maharishi Vedic University, 2006, slide 1.5c), which enables one to experience the state of
Yoga—Transcendental Consciousness and prepares one for more profound practice of the
Transcendental Meditation program. Any strain or discomfort keeps one’s mind on the surface
and disallows the state of Yoga. For the same reason, Yoga Asana practice must be pleasant if
one wants to experience the state of Yoga.
The goal of Yoga practice, according to Maharishi (1971a), is not only attaining
momentary state of Yoga but also developing established state of Yoga or higher states of
consciousness. Maharishi Yoga Asanas, Pranayama, and Transcendental Meditation practice are
Yoga practices; Maharishi Yoga Asanas and Pranayama serve as a preparation for the
Transcendental Meditation practice, which can result in development of higher states of
consciousness (Travis, 2014). The study of this dissertation showed that practicing Maharishi
Yoga Asanas and Pranayama prior to the Transcendental Meditation practice deepens
experiences of transcending during subsequent meditation. Thus, one could speculate that
Maharishi Yoga Asanas contribute to growth of higher states of consciousness.
Further Research
Further research is required to confirm Maharishi’s hypothesis that regular practice of
Maharishi Yoga Asanas, Pranayama and subsequent Transcendental Meditation practice result
in the established state of Yoga in higher states of Consciousness. This research can explore two
questions.
The first major question is how generalizable are the findings? In the dissertation study
there were 13 subjects. Did these individuals have special personality traits conducive for
personal growth or would any group of 13 people, practicing Transcendental Meditation and
182
adding Maharishi Yoga Asanas, yield the same increase in the personal self, transpersonal
qualities, transpersonal Self?
The second question is how quickly does the development of higher states of
consciousness occur? Careful longitudinal research measuring changes in brain functioning and
inner subjective experiences is needed to answer this question. This longitudinal research might
be able to tease apart the added benefit of regular and correct practice of Maharishi Yoga Asanas
and Pranayama to one's daily meditation practice.
This future research will bring Maharishi’s teaching of higher states of consciousness into
the scientific discussion and allow systematical investigation of the Vedic texts.
183
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The Effects of Maharishi Yoga Asanas On Happiness, Mood States, and Experiences During Transcendental Meditation Practice

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The Effects of Maharishi Yoga Asanas on Happiness, Mood States, and

Experiences during Transcendental Meditation Practice

Submitted to the Graduate School of Maharishi University of Management

In partial fulfillment of the requirements for the degree of

All Rights Reserved

Maharishi University of Management

® Transcendental Meditation, Maharishi Vedic Science, Maharishi University of

Maharishi Vedic Education Development Corporation and used with permission

This is to certify that the Ph.D. dissertation of

Two studies were conducted, a pilot study and a controlled study.

difference on the resilience scale from pretest to post test.

university and continued their usual daily routine.

and significant enhancement of 1) sense of personal self, 2) transpersonal qualities, and 3)

change in mood states.

the practice of the Transcendental Meditation technique.

deepens experiences in the practice of the Transcendental Meditation technique.

Table of Contents ............................................................................................................................. vi

List of Tables .................................................................................................................................... xiv

List of Figures ................................................................................................................................... xv

PART I: WHAT IS YOGA .......................................................................................................... 3

CHAPTER 1: YOGA IN THE WORLD TODAY ..................................................................... 3

1.1. Hatha Yoga .................................................................................................................................. 3

1.2. Vinyasa Yoga ............................................................................................................................... 4

1.3. Iyengar Yoga ............................................................................................................................... 4

1.4. Kundalini Yoga ........................................................................................................................... 5

1.5. Kripalu Yoga ............................................................................................................................... 6

1.6. Ashtanga Yoga (Sometimes “Power Yoga”) ...................................................................... 6

1.7. Bikram Yoga ............................................................................................................................... 7

1.8. Maharishi Yoga Asanas ........................................................................................................... 7

CHAPTER 2: THE STATE OF YOGA ...................................................................................... 9

2.1. Being is the Fundamental Field of Life .............................................................................. 9

2.2. Being is the Home of All the Laws of Nature .................................................................. 13

2.2.1. Alignment with natural law ......................................................................................................... 15

2.3. The Steps of Creation ............................................................................................................. 18

2.3.1. First step: Consciousness knows itself ................................................................................... 18

2.3.2. Second step: Dynamism in pure consciousness .................................................................. 20

2.3.3. Third step: Dynamism generates sounds .............................................................................. 21

PART II: EMPIRICAL TEST OF MAHARISHI YOGA ASANAS ...................................... 29

CHAPTER 3: PUBLISHED RESULTS OF THE PILOT TEST AND OF THE FOUR-

WEEK PRE-POST TEST ..................................................................................................................... 31

CHAPTER 4: CHANGES ON THE PSYCHOLOGICAL TESTS FROM BASELINE TO

THE THREE-MONTH POST TEST ................................................................................................... 52

4.1. Method ........................................................................................................................................ 52

4.1.1. Subjects ................................................................................................................................................. 52

4.1.2. Test instruments .............................................................................................................................. 52

4.1.2.1. Profile of Mood States (POMS) ........................................................................................................... 52

4.1.2.2. Meditation Depth Questionnaire (MEDEQ) .................................................................................. 53

4.1.2.3. Happiness question ................................................................................................................................. 53

4.1.2.4. Semi-structured interview ................................................................................................................... 53

4.1.2.5. Assessment of regularity of Yoga Asanas practice ..................................................................... 53

4.2 Results ......................................................................................................................................... 53

4.2.1. Group differences in frequency of Maharishi Yoga Asanas practice .......................... 53

4.2.2. Initial group differences on the test instruments .............................................................. 54

4.2.3. Baseline to the second post test ................................................................................................. 54

4.2.3.1. POMS .............................................................................................................................................................. 54

4.2.3.2. Perception of Happiness ........................................................................................................................ 54

4.2.3.3. Group differences in depth of meditation ...................................................................................... 54

4.3. Discussion ................................................................................................................................. 55

4.3.1. Consideration of group differences in happiness .............................................................. 55