, NIDICH AND ORME-JOHNSON

- REVIEW PAPERS-PSYCHOLOGICAL DEVELOPMENT: KOHLBERG STAGE 7 -PAPER348

PAPER 348

KOHLBERG STAGE 7, NATURAL LAW, AND THE

TRANSCENDENTAL MEDITATION AND TM-SIDHI PROGRAM

SANFORD I. NIDICH and DAVID W. 0RME-JOHNSON

Departments of Education and Psychology,
Maharishi International University, Fairfield, Iowa, U.S.A.

This paper discusses how the Transcendental Meditation and TM-Sidhi programme brings fulfil-
ment to the ideal of a 'cosmic perspective', as expressed in Kohlberg's Stage 7, and shows that
the psychophysiological basis of this state can now be clearly understood in the light of scientific
research on the Transcendental Meditation and TM-Sidhi programme.-EDITORS

The following is the text of the original paper which was presented at the International Symposium on
Moral Education, University of Fribourg, Switzerland, 3 September 1982, and will be published in the pro-
ceedings.

This paper focuses on Kohlberg's notion of Stage 7 in relation to natura/law theory, especially that of
Maharishi Mahesh Yogi, and experimental findings on the Transcendental Meditation (TM) and TM-Sidhi
program. The paper discusses the following issues: 1) whether natura/law theory is distinct from divine
command theory; 2) whether a Stage 7, cosmic perspective may have specific psychophysiological corre-
lates accompanying this high level of human development; and 3) whether the development to a cosmic
perspective may be facilitated through the practice of the TM and TM-Sidhi program. Specific research
on EEG coherence and the group dynamics of collective consciousness is discussed.

This paper focuses on Kohlberg's notion of a
Stage 7 in relation to natural law theory and ex-
perimental findings on the Transcendental Medi-
tation (TM) and TM-Sidhi program. In bringing out
these relationships, we wish to discuss the following
three issues: 1) natural law theory as expressed by
Maharishi Mahesh Yogi, Spinoza, and others as
being distinct from divine command theory; 2)
Stage 7, cosmic perspective development as having
psychophysiological correlates; and 3) development
to a cosmic perspective as being facilitated through
the practice of the TM and TM-Sidhi program.
STAGE 7, NATURAL LAW AND DIVINE COMMAND
THEORIES
Kohlberg emphasizes that beyond the principled
level of moral reasoning ultimate questions such as
"Why be moral?" still remain to be answered. In
contrast to postconventional reasoning, solutions to
what Kohlberg calls Stage 7 questions are not
resolvable on purely logical or rational grounds but
rather are based upon a "cosmic" or "infinite"
perspective:
The characteristic of all these "Stage 7" solutions
is that they involve contemplative experience of non-
egoistic or non dualistic variety. The logic of such
experience is sometimes expressed in theistic terms
but it need not be. Its essential is the sense of being
a part of the whole of life and the adoption of a
cosmic, as opposed to a universal humanistic ...
perspective (Kohl berg, 1973, pp. 55- 56).
Kohlberg and Power (1981) cite representative
natural law theorists, such as Spinoza, as expressing
this cosmic perspective. This unified perspective also
parallels the quantum mechanical view of the
universe where the new notion of "unbroken
wholeness" and the "inseparable quantum intercon-
nectedness of the whole universe" supercedes the
classical idea of separately and independently exist-
ing parts (Bohm and Hiley, 1975).

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SCIENTIFIC RESEARCH ON MAHARISHI'S TRANSCENDENTAL MEDITATION AND TM-SIDHI PROGRAMME, VOL. 4
Kohlberg and Power (1981) point out that natural
law theorists, such as Socrates, Martin Luther King,
Marcus Aurelius, and Spinoza, were expressing an
ethical and ontological view of life that was based
upon a cosmic perspective. In the case of Socrates
and King, the recognition of a natural higher law
was grounded in human reason which prescribed a
respect for the human personality. According to
King, "any unjust law is a human law that is not
rooted in eternal law and natural law. Any law that
uplifts human personality is just. Any law that
degrades human personality is unjust" (Ducas, 1970,
p. 283, see King).
Both Marcus Aurelius and Spinoza emphasized
the relationship of man to the cosmos. According
to Kohlberg and Power (1981), Aurelius represented
a version of natural law thinking in which principles
of justice are seen to be in harmony with the laws
of the larger cosmic order. Aurelius believed that
each person was part of a vaster wholeness and a
citizen living under a "world law." According to
Spinoza, the ideal state of human nature is "that
in which we know the union of man's mind with the
whole of nature" (Kohlberg and Power, 1981). The
union of the mind with nature represents a fuller
knowledge of the mind and a self-awareness about
those states of consciousness in which we are in har-
mony with nature. To see life in terms of wholeness
is to love life, because it involves seeing ourselves
as a necessary part of life (Kohl berg and Power,
1981).
Maharishi Mahesh Yogi, founder of the TM and
TM-Sidhi program, provides a theory of natural law
which is a modern reformulation and synthesis of
the science of consciousness as expressed in Vedic
Science and modern science, especially quantum
mechanics. According to Maharishi, natural law is
the guiding force of life which is responsible for the
maintenance and evolution of every aspect of crea-
tion. When the awareness of the individual is in
alliance or in tune with this most fundamental,
cosmic level of life, happiness, progress and har-
mony dominate. If man's awareness is not in tune
with the full potential of natural law, his life will
not flow in the stream of evolution-resulting in
mistakes, problems and suffering.
According to Maharishi, this cosmic level of
human life is experienced as one's own "self," and
it is from here that knowledge of the total potential
of natural law is gained:
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That knowledge of the Self is the basis of all the
laws. It is the first law. That is natural law. That
is the reason why self-realization has been empha-
sized throughout the ages. In every generation there
was an emphasis on realizing the Self. In terms of
law, it is realizing the home of all the laws of na-
ture, and that is within yourself (Maharishi, 1977,
p. 25).
We see from Maharishi's theory of natural law
that the basis for determining right action is struc-
tured within the nature of the Self. One does not
come to act fully in accord with natural law by
following the rules or dictates of an authority figure
or by merely being knowledgeable of codes of con-
duct. One comes to act in an evolutionary manner
on the basis of directly experiencing the nature of
one's "Self," which is the home of all the laws of
nature.
Maharishi, in making this distinction, cites a cen-
tral hymn of the Rig Veda-Richo akshare parame
vyoman yasmin deva adhi vishve nisheduh Ya-
stanna veda kimricha karishyati ya ittadvidusta ime
samasate-as expressing the fundamental principle
that the ability to act in accord with natural law is
by virtue of the direct experience of the Self.
Knowledge of natural law is structured in
consciousness:
... for he who does not know that first law, he who
does not know himself, he who does not know that
eternal seed of wisdom of life in the transcendental
area of consciousness, ... what can the expression
of law, do for him? This (is the) eternal expression
of law-'know the home of all the laws of nature
which is in your own Self; if you do not know that,
what can the expression of law do for you?'
(Maharishi, 1977, p. 25).
When we view the natural law theories presented
above, we find that they are not based on a simple
extrapolation from scientific knowledge, but rather
assume an underlying "substance" or ground state
of nature. Experience of this ground state of nature
transcends the duality of subject and object; it in-
volves a sense of unity between the knower and the
known (Kohlberg and Power, 1981).
This unity implies that moral positions are con-
structed on the basis of personal experience, pertain-
ing to a cosmic perspective, which results in a
reorganization of one's relationship to his/her en-
vironment. It also assumes that reality is lawful and
is in harmony with humanity's most highly
developed notions of love and justice.
 NIDICH AND ORME-JOHNSON
"REVIEW PAPERS-PSYCHOLOGICAL DEVELOPMENT: KOHLBERG STAGE 7
We see the distinction between natural law theory,
which posits the centrality of autonomous personal
experience and divine command theory which relies
upon external authority figures for ultimate
guidance. Divine command theory assumes that
there is no autonomy of morality or moral discourse
since all moral decisions can be derived from rules
or laws already laid down. The above theories of
natural law put experience of a cosmic perspective
on a higher ground upon which individuals can view
life in a more comprehensive and integrated way in
order to promote growth for oneself and society.
STAGE 7, THE TM AND TM-SIDHI PROGRAM,
AND EEG COHERENCE
The kind of experience Kohlberg envisages as pro-
viding solutions to such Stage 7 questions as "Why
be moral?" has been widely documented through
research on the TM and TM-Sidhi program (Orme-
Johnson and Farrow, 1977). The TM technique
is defined as turning the attention inwards toward
the scbtler levels of thought until the mind
arrives at the source of thought (Maharishi, 1969).
This source of thought, termed "pure conscious-
ness," is experienced as a state of least excita-
tion of consciousness and contains the properties
of unbounded, nonlocalized, wholeness of aware.:
ness (Domash, 1977). The purpose of the TM-Sidhi
program is to culture the ability of the individual
to consciously entertain intentions while established
in the state of pure consciousness (Maharishi,
1978). The practice of the TM-Sidhi program,
derived from the ancient formulas of Patanjali's
Yoga Sutras, is predicted to produce the enliven-
ment of human traits such as compassion and
friendliness along with abilities which have com-
monly been thought of as beyond the range of
human experience.
Since 1970, researchers at Maharishi International
University in Fairfield, Iowa and Maharishi Euro-
pean Research University in Seelisberg, Switzerland
have been investigating the psychophysiological cor-
relates of the experience of pure consciousness
(Orme-Johnson and Farrow, 1977). One measure
which appears to be particularly sensitive to changes
in states of consciousness is EEG brainwave
coherence (Orme-Johnson, 1977), which measures
the correlation of two signals as a function of fre-
quency, together with associated cross-phase spec-
tra (Beaumont, Mayes, and Rugg, 1978). EEG
-PAPER348
coherence can be understood as a measure of long-
range order among widely separated brain cells
(Domash, 1977). In addition to the studies on the
TM program, EEG coherence data have been used
for clinical diagnosis (e.g. Sklar, Hanley, and Sim-
mons, 1972), to study waking and sleep phases (e.g.
Dumermuth, Walz, Scollo-Lavizzari, and Kleiner,
1972), and to investigate hemispheric information
processing (e.g. Beaumont, Mayes, and Rugg, 1978).
Psychophysiological research on the TM and TM-
Sidhi program has found a significant relationship
among frontal EEG alpha coherence, creativity, and
subjective reports of the clarity of experiences of
pure consciousness (Orme-Johnson and Haynes,
1981). Farrow (1977) found that reported experiences
of unbounded awareness during the practice of the
TM technique, denoted by the subject's press of a
button immediately after its occurrence, were
characterized by high EEG coherence in the alpha
and theta bands and periodic suspension of respira-
tion. Also, Levine (1976) and Dillbeck and Bron-
son (1981) found increases in bilateral frontal EEG
alpha coherence as a result of the practice of the TM
technique.
An exploratory study by Nidich et a/. (1982) on
Kohlbergian Stage 7 responses to the question, "Why
be moral?" found that subjects scored as Stage 7
candidates exhibited higher EEG frontal alpha
coherence than subjects scored as non-Stage 7 sub-
jects (1=2.89, p< .01). 1 All of the subjects in the
study were practicing the TM program or the TM
and TM-Sidhi program. Statistical analysis, control-
ling for age, academic performance, and knowledge
of Maharishi's theory of the Science of Creative In-
telligence (SCI), the science of consciousness examin-
ing the source, course, and goal of creative in-
telligence and natural law, showed that the difference
in cosmic and noncosmic responses was not due to
differences in the theoretical understanding of SCI,
but was directly related to the differential coherent
functioning of the frontal lobes of the brain, which
has been found to reflect greater clarity of experience
of this holistic, unbounded state of consciousness
(Orme-Johnson and Haynes, 1981). In addition,
1. An example of a response scored as Stage 7 is given below:
To be moral is to do what is maximally useful for oneself and
one's world. Individual purpose is fulfilled at the same time that
the purpose of society and the world is enhanced. Creation of
all that which is evolutionary is through action in accord with
the laws and purposes of the universe. This is morality. (Nidich
et a/., 1982)
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 SCffiNTIFIC RESEARCH ON MAHARISHI'S TRANSCENDENTAL MEDITATION AND TM-SIDHI PROGRAMME, VOL. 4
Nidich eta/. (1982) found that right intrahemispheric
alpha coherence was positively correlated with Rest's
(1974) Principled Thinking Scale (rs = .46, p< .05),
indicating that different regions of the brain are
associated with Stage 7 thinking and principled
moral reasoning.
The above results indicate that there are
psychophysiological correlates to the natural law
perspective described by the theorists in the first sec-
tion of this paper. Rather than viewing development
to a Stage 7, natural law perspective as resulting from
philosophic reflection or speculation (see Kohlberg
and Power, 1981), the research cited above suggests
that one can have a direct experience of this cosmic
level of life, which is associated with higher EEG
frontal alpha coherence. Future research is
encouraged to investigate further psychophysiologi-
cal and biochemical correlates associated with a
natural law, cosmic perspective.
COSMIC PERSPECTIVE DEVELOPMENT AND THE
TM AND TM-SIDHI PROGRAM
Prior studies on the TM and TM-Sidhi program
indicate that the TM program facilitates cognitive
development in the direction of a natural law, cosmic
perspective. Nidich (1977) found that college
students who practiced the TM program exhibited
higher levels of moral reasoning than students who
were not practicing the TM program. Alexander
(1982) found that inmates who began the practice
of the TM program showed a significant increase
in ego development, as measured by Loevinger's
scale, when compared with inmates practicing other
programs. Advanced participants in the TM pro-
gram showed significant growth in ego development
over time at even higher levels, with 2 of the 13 sub-
jects attaining Loevinger's Stage 6. Alexander also
found that the participants in the TM program
reported to subjectively experience higher states of
consciousness that are postconceptual in nature, in-
volving the self as the primary field of awareness. In.
addition, preliminary findings by Nidich (in progress)
indicate that participants in the TM and TM-Sidhi
program exhibited higher levels of Principled Think-
ing, as measured by Rest's DIT, than participants
practicing the TM program alone, who exhibited
higher levels of Principled Thinking than either
nonmeditators or pre-meditators, tested before their
instruction into the TM program.
In addition to these studies, thousands of personal
reports of experiences of higher states of con-
2880
sciousness by participants practicing the TM and
TM-Sidhi program have been compiled by research-
ers at Maharishi European Research University.
The following are examples of reported experiences
obtained from individuals on a course in Europe,
designed to teach the TM-Sidhi program and stabil-
ize the experience of pure consciousness:
My experience in meditation at the beginning of my
course was basically that of 'sitting' on the ground
state of awareness, the state of least excitation ....
I was experiencing deep, wonderful silence, and
having my first clear experience of being in such
an unbounded, infinitely orderly and harmonious
state of awareness, that an impulse in my awareness
seemed to be instantly connected with all of crea-
tion. When I say 'instantly' connected with crea-
tion, I mean that there was no time value separating
me from any part of creation. I was also beginning
to feel my first thrills of the Absolute, faint im-
pulses within the unmanifest, like stirring the water
in a warm bath. Unboundedness was becoming a
physical sensation-body as well as consciousness
seemed without boundaries.
Meditations continued to become more and more
profound. Meditation was filled with light and
bliss .... I felt the whole universe was my Self. ...
I now find my individual interests have broadened
to include universal interests-my awareness has
expanded to such a degree that I can undertake
world-wide desires and responsibilities. Naturally,
I still have concern for my individual affairs, but
the ideas and projects that really interest and in-
spire me these days are ones that extend to all
mankind (C.P.).
I am perceiving finer and finer values of bliss and
beauty, and feeling part of a whole beautiful plan.
How small the individuality is, yet how powerful
with the growing value of all-encompassing
wholeness. The body is perceived as a tiny bound-
ary which the Self flows in and out of (D.S.).
I feel a very solid stability and invincible strength
growing in my life. I do not ever remember feeling
so uncompromisingly complete and confident
about myself and the direction my life is taking.
My favorite companion is the bliss and silence of
my Self (M.H.). (Creating an ideal society, 1976)
Other studies on the group dynamics of collec-
tive consciousness indicate that consciousness is a field
and that relatively small groups of individuals col-
lectively practicing the TM and TM-Sidhi program
and experiencing this least excited state of human
awareness can positively influence their environment.
Dillbeck (1981) showed significant correlations be-
 NIDICH AND ORME-JOHNSON
REVIEW PAPERS-PSYCHOLOGICAL DEVELOPMENT: KOHLBERG STAGE 7
tween decreasing crime trend and percentage of TM
paricipants in a city, controlling for variables known
to affect crime. In addition, Dillbeck conducted a
cross-lagged panel analysis which consistently sup-
ported the interpretation of a causal influence of the
TM program on crime rate reduction. Orme-
Johnson and Dillbeck (in press) documented a shift
from hostilities towards peace in five trouble-spot
countries around the world during a ten-week period
in which groups of 100 or more were flown into the
various areas to participate collectively in the TM-
Sidhi program. These studies lend support to the
Maharishi Effect, which states that one percent of a
population practicing the TM program can positively
affect the trends of society, and the Super Radiance
Effect, which states that only the square root of one
percent of the population practicing the TM-Sidhi
program is needed to create a higher degree of coher-
ence in society. (The formulas for these effects were
originally derived from principles of physics, e.g.,
the principle behind the production of coherent laser
light.)
Orme-Johnson eta/. (1982) investigated the field
effect of consciousness by monitoring the EEGs of
three subjects in Fairfield, Iowa, during control and
experimental days, coinciding with 2500 students par-
ticipating in the TM-Sidhi program at a course in
Amherst, Massachusetts over 1000 miles away.
Coherence between subjects was found to
significantly increase from baseline to experimen-
tal periods on experimental days compared to con-
trol days, supporting the notion that consciousness
is a field and is "essentially and manifestly wave
mechanical in nature" (Domash, 1977, p. 658).
These studies indicate that the TM and TM-Sidhi
program enhances development both on the in-
dividual and societal levels. In terms of individual
development, the above studies on cognitive develop-
ment and the personal reports of participants in the
TM and TM-Sidhi program suggest that the prac-
tice of the TM and TM-Sidhi program facilitates
development to a natural law, cosmic perspective.
Future studies are encouraged to use Fowler's faith
stage interview 2 (see Shulik and Kohlberg, 1981) in
2. Fowler describes six stages of faith, or ethical development,
that correlate with Kohlberg's stages of moral development.
Fowler's sixth stage is equivalent to Kohlberg's Stage 7. Each
stage is scored in terms of 7 aspects: 1) form of logic, 2) role-
taking, 3) form of moral judgment, 4) bounds of social
awareness, 5) locus of authority, 6) form of world coherence,
and 7) role of symbols.
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order to assess generalized cosmic perspective
development in persons practicing the TM and TM-
Sidhi program. Even though research on collective
consciousness is a relatively new field, the initial
results are quite striking and warrant additional
study in the context of studying moral atmosphere
in s~hools and society as a whole.
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