Hittade denna i en nedladdad fil. Har dessutom själv lärt mig TM för länge sedan (i mitten på 90 talet) och kan gå i god för att instruktionen nedan stämmer. Mitt mantra stämmer också med min ålder/kön. Har aldrig riktigt släppt mediterandet sedan dess. Kan helt enkelt säga att jag mår bra av det. Glöm att TM är en religion. Det var inget som helst religionsprat på kursen jag gick. Utan man såg endast TM som en teknik att nå ett avstressande tillstånd. Kursen innehöll endast en indisk traditionell ceremoni där man tog med en blomma servett och en frukt. Det var allt. Men det kan inte kallas en religion.
Kristna extremister hävdar hårdnackat att TM är en religion. Vilket är ren propaganda.
Nyckeln till maximal effekt av TM är att meditera regelbundet och få in det som en del i en avstressande livsstil. En naturlig del i vår tidsålder.
http://www.tm.tm.se/
Till saken :
How are the TM mantras given?
The mantras is given in a private ``initiation'' ceremony, or ``puja,'' in which the initiate brings fresh fruit, flowers and a new handkerchief, to be offered to a picture of Maharishi's deceased ``Master'' in an incense-filled, candlelit room. The recruit is warned not to reveal the mantra because it is destructive of the teaching and will weaken the process of TM.
The puja is said to protect the teaching so that nothing is added or subtracted.
Its performance is said to insure that TM is taught without change, as purportedly it has been taught for the last 5000 years.
Court documents reveal that many methods for choosing mantras have been used by the TM movement for the past 30 years.
Man ges ett mantra beroende på kön och ålder.
The mantras are chosen on the basis of age, and/or age and sex, depending on the particular teacher training course the initiator [TM-teacher] was trained. [see box] A psychologist's explanation of the initiation process is called ``hypnotic trance induction.''~[List of mantras follows.] 1961 1976 1977 1978 ---- 3-10 ENG 3-10 ING 3-10 ENG MALE -- RAM 10-12 EM 10-12 IN 10-12 EM 12-14 ENGA 12-14 INGA 12-14 EMGA 1969 14-16 EMA 14-16 INA 14-16 EMA ---- 16-18 AENG 16-18 AING 16-18 AENG MALE 18-20 AEM 18-20 AIM 18-20 AEM 0-15 ING 20-22 AENGA 20-22 AINGA 20-22 AENGA 15-30 AING 22-24 AEMA 22-24 AIMA 22-24 AEMA 30-45 SHRING 24-30 SHIRING 24-30 SHIRING 24-30 SHIRING 46+ SHIAM 30-35 SHIRIM 30-35 SHIRIM 30-35 SHIRIM FEMALE 35-40 HIRING 35-40 HIRING 35-40 HIRING 0-15 IM 40-45 HIRIM 40-45 HIRIM 40-45 HIRIM 15-30 AIM 45-50 KIRING 45-50 KIRING 45-50 KIRING 30-45 SHRIM 50-55 KIRIM 50-55 KIRIN 50-55 KIRIM 46+ SHIAMA 55-60 SHIAM 55-60 SHIAM 55-60 SHIAM 60+ SHIAMA 60+ SHIAMA 60+ SHIAMA
There are only six main sounds used in Tm. They are: e, ai, shiri, hiri, kiri, and sham. Next, there are only five possible endings for any of the Tm mantras. Those endings are: m, n, ng, nga, and ma. By combining the six root sounds with the five en- dings, you come up with the 16 mantras used in Tm. Since all of Tm's mantras are assigned on the basis of age. Let me give you an updated list (as of 1987). Here now is the list:
Age: Mantra: Age: Mantra:
0-11 Eng 26-29 Shiring 12-13 Em 30-34 Shirim 14-15 Enga 35-39 Hiring 16-17 Ema 40-44 Hirim 18-19 Aing 45-49 Kiring 20-21 Aim 50-54 Kirim 22-23 Ainga 55-59 Sham 24-25 Aima 60-on Shama
When I was first made an initiator, I was 19 years old. I was made a junior initiator (and boy, was I pissed! :-)) This meant, I was only allowed to initiate people who were 21 and younger. So I was given mantras suitable for people up to that age.
Later, on an ATR course, I was made a full initiator (on the phone, by MMY). My instruction? To use the mantra I'd been given for 18-21 year olds for everyone above that age, as well. So any adult I initiated got the same mantra.
[ATR - advanced training in residence. MMY - Maharishi Mahesh Yogi. -ed]
... The technique is simple (it really is hypnosis): close your eyes - wait about half a minute, then start thinking the mantra over and over again.
At the end of meditation stop thinking the mantra and wait about 2 minutes before opening the eyes.
Some notes on correct meditation (from the TM Checking notes):
::
In this meditation, we do not concentrate, we do not try to say the :: mantra clearly. Mental repetition is not a clear pronunciation, it is :: just a faint idea.
::
We don't try to make a rhythm of the mantra. We don't try to control ::
thoughts. If a thought comes,
we do not try to push it out. When we :: become aware that we are not thinking the mantra, then we quietly come :: back to the mantra.
:: Very easily we think the mantra and if at any moment we feel that we :: are forgetting it, we should not try to persist in repeating it or try :: to keep on remembering it. Only very easily we start and take it as :: it comes and do not hold the mantra if it tends to slip away. The ::
mantra may change in different ways.
It can get faster or slower, :: louder or softer, clearer or fainter. Its pronunciation may change, :: lengthen or shorten or even may appear to be distorted or it may not :: appear to change at all. In every case, we take it as it comes, :: neither anticipating nor resisting change, just simple innocence.
- The mantra is [ not ] repeated over and over during the prac- tice of the Tm technique. Rather it is (heard). We think the mantra once at the beginning of meditation and then we let it go. As has been stated already: We allow the mantra to change in any way it wants. It can get louder, softer or fainter. It also says in the checking notes that its pronunciation is sub- ject to change.
The mantra may speed up or slow down. Whatever the case is, we don't mind.
We just take it as it comes. This bit of instruction is very important. To repeat something ov- er and over is to (chant), or otherwise manipulate the mantra in some way. Any manipulation of the mantra is incorrect prac- tice of the technique and will not produce the soothing an re- juvenating experience of settling down into pure consciousness and experiencing that profound state of deep rest.
The key to practicing the Tm technique properly is to remember four basic things:
1. Hearing is a form of thinking.
By introducing the mantra an then letting it go, hearing it in whatever state its in, we are thinking the mantra effortlessly. This effortless think- ing of the mantra is the correct practice of Tm.
2. Thoughts should be allowed to come and go (naturally) along with the mantra.
We should in no way (try) to push thoughts out of our mind or use the mantra to override them. They are a natural part of the Tm technique.
3. When the mantra disappears and the mind goes off on thoughts we quietly come back to it. This means that all we have to do is become (aware) that we are no longer: (hearing the mantra in whatever state its in) and the awareness of that, will be quite sufficient to bring the mantra back to us.
4. Finally, if we should find that the mantra is vague and un- clear when it returns, we let it be as it is. We make abso- lutely no attempt to make it clear.
