a. Right...(on a mental level, Shakti building up until it manifests physically); as in claims for reduced crime rates, etc.
b. Then there's the rebound question, regardless of whether physical or mental (as you sow, etc); then the reaping. Unbelievers will say no, there's no boomering effect, or perhaps a rubberband springing back at a later date. c. of course, it (the question of karma) has to be more than a belief since the ideas are prevalent in India but there's no shortage of crimes. d. Let's say ME is "real" (i.e. generates life-supporting influences in the environment). Can the effect be reproduced? Measured? e. a project for the future. Given that SE is "real" (the Shakti Effect, of which the ME is one example); what is the most powerful and influential Source of this Shakti. I dispute the notion that the most powerful Source is associated with MMY. I'd say the two most powerful Sources are Ramakrishna and Ramana Maharshi, even those people are physically dead. Their Shakti is transmitting by living proponents, and those doing Pujas to them in various Temples. f. Remains to be seen if somebody can generate enough Shakti to produce effects subject to scientific inquiry. (genuine inquiry, not bogus MUM statistics). --- In FairfieldLife@yahoogroups.com, "WillyTex" <willytex@...> wrote: > > > > > "Bondage occurs when the Purusha does not have > > discriminate knowledge and so gets misled as to > > it's own identity - thus MMY says Purusha is > > overshadowed by physical events and individuals > > erroneously identify with the body and the > > physical world." > > ... > yifuxero: > > The burden of proof is on the claimants (logic, > > evidence... > > > You can test the theory of karma - just go to a > high cliff and jump off - see if you fall into a > ditch. The question is, does karma work on the > mental level? If so, then you could prove the > Maharishi Effect. > > > > > The "three gunas" idea, expressed in pseudocode... > > > > > > > Turq got all mixed up, again. > > > > > > In Hindu dualism, the Prakriti is considered to > > > be the first cause of everything, except the > > > Purusha, which is considered to be uncaused. > > > > > > Prakriti accounts for everything in the physical > > > world. All physical events are considered to be > > > manifestations of the evolution of Prakriti. All > > > physical bodies are controlled by karma, cause > > > and effect. > > > > > > Purusha on the other hand, is considered to be > > > the 'spiritual' realm, that is, pure intelligence > > > and pure consciousness. > > > > > > Purusha is free and not fettered by karma. The > > > spirit is liberated when the discriminate > > > knowledge of the difference between conscious > > > Purusha and unconscious Prakriti is realized. > > > > > > Bondage occurs when the Purusha does not have > > > discriminate knowledge and so gets misled as to > > > it's own identity - thus MMY says Purusha is > > > overshadowed by physical events and individuals > > > erroneously identify with the body and the > > > physical world. > > > > > > So, it sounds like Turq didn't read the Gita, > > > let alone MMY's commentary on it! Go figure. > > > > > > > and no one, > > > > including Maharishi is the "doer" of any of > > > > these actions, merely puppets carrying them out.) > > > > THEN > > > > B (Maharishi might have been consciously aware > > > > that each of his actions was the "doing" of the > > > > three gunas, and thus a willing participant in > > > > those actions.) > > > > OR > > > > C (Maharishi might have been completely unaware > > > > of the "true," inner, three gunas-directed nature > > > > of his own actions, but did what he was "supposed > > > > to do" anyway, because he was so enlightened and > > > > all.) > > > > THEREFORE > > > > Z (No harm, no foul either way. Maharishi always > > > > "did the right thing" because he had no choice; > > > > the three gunas "really" did everything. He's off > > > > the hook for anything we perceive as "incorrect" > > > > behavior because that's merely our limited per- > > > > ception of "his" actions, which weren't "really" > > > > his at all but the actions of the three gunas.) > > > > > > > > BZZZZZT. DOES NOT COMPILE, BECAUSE > > > > A IS NOT A VALID VARIABLE. IT HAS NOT > > > > BEEN DECLARED AS ABSOLUTE. > > > > > > > > What Judy's argument boils down to is an appeal to those > > > > who believe that A is not only true, but Truth. It is neither. > > > > It is a theory, thought up in the Dark Ages of Vedic thought > > > > to "explain" How The Universe Works. > > > > > > > > Judy clearly believes that A is true. Thus it never occurred > > > > to her that the rest of her argument falls apart if it *isn't* > > > > true. If it *isn't* true, and Maharishi had free will, then > > > > both B and C become irrelevancies, and Z as well. > > > > > > > > Her argument was "pitched" at people she expected to never > > > > question whether A was true. It was an attempt to "play off > > > > of" the shared assumption that A is true, and force a conclu- > > > > sion that whatever Maharishi's actions -- or our perceptions > > > > of them -- they were not his responsibility because neither he > > > > nor we have any responsibility for *any* of our actions. They > > > > are not "our" actions at all; they're the actions of the three > > > > gunas. > > > > > > > > Bzzzzzzzt. > > > > > > > > Not everyone believes this. I, for one, do not > > > > > >
