Author(s):  
Candy Gunther Brown

Chapter 2 examines Malnak v. Yogi (1979), the first federal appellate case to scrutinize under the Establishment Clause meditation practices from a religion other than Christianity. Malnak found that a New Jersey elective high-school course in the Science of Creative Intelligence/Transcendental Meditation (SCI/TM) was “religious” despite being marketed as “science.” A concurring opinion by Judge Arlin Adams articulated criteria for identifying “religion.” Malnak analyzed the textbook written by Indian-born Hindu Maharishi Mahesh Yogi (c. 1918–2008) and chants used in the pūjā ceremony—which involves prayers for aid from deities, bowing, and offerings to the deified Guru Dev—where students received a secret Sanskrit mantra, identified by Maharishi as “mantras of personal gods.” Following Malnak, TM was rebranded as “TM/Quiet Time” and, although students still receive secret Sanskrit mantras in a pūjā, TM continues to be taught in public schools with funding from the David Lynch Foundation for Consciousness-Based Education and World Peace. Because Malnak identified “religion” through belief statements, subtracting the textbook and adding scientific studies deflected attention from how the practice of mantra meditation might encourage acceptance of metaphysical beliefs. The chapter argues that secularly framed programs may be more efficacious than overtly religious programs in promoting religion.


1996 ◽  
Vol 10 (3) ◽  
pp. 208-216 ◽  
Author(s):  
Robert E. Herron ◽  
Stephen L. Hillis ◽  
Joseph V. Mandarino ◽  
David W. Orme-Johnson ◽  
Kenneth G. Walton

Purpose. This study evaluated whether government medical payments in Quebec were affected by the Transcendental Meditation (TM) technique. Design. This retrospective study used a pre- and postintervention design in which government payments for physicians' services were reviewed for 3 years before and up to 7 years after subjects started the technique. Payment data were adjusted for aging and year-specific variation (including inflation) using normative data. No separate control group was used; thus it is impossible to determine whether the changes were caused by the TM program or some other factor. Subjects. A volunteer group of 677 provincial health insurance enrollees was evaluated. The subjects had chosen to practice the TM technique before they were selected to enter the study. The subjects (348 men, 329 women) had diverse occupations. Their average age was 38 years and ranged from 18 to 71 years at the start of the TM program. Intervention. The TM technique of Maharishi Mahesh Yogi is a standardized procedure practiced for 15 to 20 minutes twice daily while sitting comfortably with eyes closed. Setting. Province of Quebec, Canada. Results. During the 3 years before starting the TM program, the adjusted payments to physicians for treating the subjects did not change significantly. After beginning TM practice, subjects' adjusted expenses declined significantly. The several methods used to assess the rate of decline showed estimates ranging from 5% to 7% annually. Conclusions. The results suggest that the TM technique reduces government payments to physicians. However, because of the sampling method used, the generalizability of these results to wider populations could not be evaluated.


1986 ◽  
Vol 34 (4) ◽  
pp. 773-796
Author(s):  
John Lloyd

The following is a discussion of the possibilities for social integration presented by the interface between social and sensory experience in two groups whose interaction is based on an altered state of consciousness – ‘spiritualism’ and ‘transcendental meditation’ In spiritualism, group belief and activity are concerned with communicating with the spirits of dead relatives and others, through particular group participants or ‘mediums’. T.m. groups on the other hand are concerned with initiation and teaching in the use of a ‘mantra’, a Hindu meditation technique introduced into the West by Maharishi mahesh yogi, the movement's founder and leader. Such altered states offer a means whereby extremely individual experiences, such as those associated with psychosis and neurosis, can be acknowledged and made socially acceptable. The sensory impressions of spirit influence can take almost any form to be accepted as valid by participants, while it is a measure of the authenticity of the impressions generated during transcendental meditation that they cannot be successfully explicated. Thus the groups may be said to provide ‘acknowledgement by omission’ of participants' experience, and to represent examples of ‘sharing the unshareable’.2


1997 ◽  
Vol 89 (1-2) ◽  
pp. 15-28 ◽  
Author(s):  
Stig R. Wenneberg ◽  
Robert H. Schneider ◽  
Kenneth G. Walton ◽  
Christopher R.K. Maclean ◽  
Debra K. Levitsky ◽  
...  

2011 ◽  
Vol 15 (2) ◽  
pp. 6-19
Author(s):  
Gene R. Thursby

The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.


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