In one of his conversations, Sam Harris describes an intriguing experience he had, when he met the Indian Guru Poonjaji. He says the experience was far deeper than what he had gone through in many meditation retreats that lasted for months.
By the way, Sam Harris is an American neuroscientist turned meditation teacher, who spent several years studying meditation in India. He is highly rational, and his primary interest was to understand how meditation can produce states similar to those induced by drugs like MDMA.
Poonjaji's teachings did not impress Sam very much. But something else puzzled him. How could the mere presence of Poonjaji, even for a short period, take him into such a deep experience?
By the way, Sam Harris is an American neuroscientist turned meditation teacher, who spent several years studying meditation in India. He is highly rational, and his primary interest was to understand how meditation can produce states similar to those induced by drugs like MDMA.
Poonjaji's teachings did not impress Sam very much. But something else puzzled him. How could the mere presence of Poonjaji, even for a short period, take him into such a deep experience?
Poonjaji was known to be very frugal with words, almost refusing to teach anything. So, how was such a profound experience delivered—without any physical or verbal means?
That was what puzzled Sam. His rational mind had no explanation.
Can the mind communicate without any direct medium? And can such communication be so deep, so transforming, and yet so perceptible?
For Sam, this remained a puzzle that he could never solve, despite all his neuroscience background.
But yes, in certain states, the mind seems to have such capabilities. It can communicate in non-verbal ways—not just with humans, but even with non-human beings such as animals and other creatures.
I have seen dogs, and even poisonous snakes, become completely docile when approached in a certain state of mind.
If that is true, is it possible to completely transform an aggressor just through mental power? That would end all conflicts and wars.
In the late 70s and 80s, that is what the well-known Indian Guru Mahesh Yogi claimed. He offered to stop fierce wars by sending a group of meditators to the battlefield. The meditators would silently meditate—and just like that, the enemy would give up their aggression.
I wish it were really true. That would have saved many lives and much suffering.
But does it really work that way? Can a mind—whatever state it is in—influence another mind in such a way that aggressive tendencies are given up?
Maharshi and his followers offered "sound" theories on how such a thing might be possible. They even had a few research papers on the subject. But most people dismissed it as mere publicity.
Personally, I do believe that the mind has such a capability. But does it always work?
If you look at history, it does not.
Buddha, who had such a powerful mind, could reform even a tyrant like Ajathashatru in a single sitting. Yet, he could not prevent the endless infighting among his own followers.
Even a kind and all-loving Jesus Christ was tortured and crucified. His mental power had no effect on his tormentors.
The all-powerful Krishna could not stop the bloody massacre that followed the terrible Mahabharata war.
As a friend of mine once said jokingly, having a powerful radio station means nothing if the receiver is not even switched on—let alone tuned in. To receive, the other must be receptive.
So, reducing aggression through mental power alone is wishful thinking.
It may influence a curious Sam, but not an aggressor whose mind is closed.
So, I am not offering meditation as a solution for an ongoing war. But it can be a tool to prevent future war-like situations.
Meditation has the ability to calm a turbulent mind. A calm mind does not easily fall prey to divisive triggers. It can regulate emotional outbursts and give space for reason.
So yes, I strongly recommend meditation as a preventive measure to avoid wars—as a form of prophylaxis, and not as a futile firefighting exercise.
We need to train our children in meditative practices as part of their upbringing. That may not result in a conflict-free world, nor transform an aggressor. But it will definitely reduce the chances of aggressive behavior.
But which meditation method should we teach them?
Nowadays, there are many gurus, each with their own meditation technique.
That was what puzzled Sam. His rational mind had no explanation.
Can the mind communicate without any direct medium? And can such communication be so deep, so transforming, and yet so perceptible?
For Sam, this remained a puzzle that he could never solve, despite all his neuroscience background.
But yes, in certain states, the mind seems to have such capabilities. It can communicate in non-verbal ways—not just with humans, but even with non-human beings such as animals and other creatures.
I have seen dogs, and even poisonous snakes, become completely docile when approached in a certain state of mind.
If that is true, is it possible to completely transform an aggressor just through mental power? That would end all conflicts and wars.
In the late 70s and 80s, that is what the well-known Indian Guru Mahesh Yogi claimed. He offered to stop fierce wars by sending a group of meditators to the battlefield. The meditators would silently meditate—and just like that, the enemy would give up their aggression.
I wish it were really true. That would have saved many lives and much suffering.
But does it really work that way? Can a mind—whatever state it is in—influence another mind in such a way that aggressive tendencies are given up?
Maharshi and his followers offered "sound" theories on how such a thing might be possible. They even had a few research papers on the subject. But most people dismissed it as mere publicity.
Personally, I do believe that the mind has such a capability. But does it always work?
If you look at history, it does not.
Buddha, who had such a powerful mind, could reform even a tyrant like Ajathashatru in a single sitting. Yet, he could not prevent the endless infighting among his own followers.
Even a kind and all-loving Jesus Christ was tortured and crucified. His mental power had no effect on his tormentors.
The all-powerful Krishna could not stop the bloody massacre that followed the terrible Mahabharata war.
As a friend of mine once said jokingly, having a powerful radio station means nothing if the receiver is not even switched on—let alone tuned in. To receive, the other must be receptive.
So, reducing aggression through mental power alone is wishful thinking.
It may influence a curious Sam, but not an aggressor whose mind is closed.
So, I am not offering meditation as a solution for an ongoing war. But it can be a tool to prevent future war-like situations.
Meditation has the ability to calm a turbulent mind. A calm mind does not easily fall prey to divisive triggers. It can regulate emotional outbursts and give space for reason.
So yes, I strongly recommend meditation as a preventive measure to avoid wars—as a form of prophylaxis, and not as a futile firefighting exercise.
We need to train our children in meditative practices as part of their upbringing. That may not result in a conflict-free world, nor transform an aggressor. But it will definitely reduce the chances of aggressive behavior.
But which meditation method should we teach them?
Nowadays, there are many gurus, each with their own meditation technique.
• One recommends fast-paced breathing.
• Another suggests passively observing the breath.
• One asks you to focus on the tip of the nose or the space between the eyebrows.
• Another talks about focusing on an imagined "energy" moving up and down the spine.
• One asks you to focus on a monosyllabic sound.
• Another asks you to chant a mantra.
• Another suggests passively observing the breath.
• One asks you to focus on the tip of the nose or the space between the eyebrows.
• Another talks about focusing on an imagined "energy" moving up and down the spine.
• One asks you to focus on a monosyllabic sound.
• Another asks you to chant a mantra.
As many gurus, so many techniques.
Which one is the best?
It is like asking what the best way to eat is.
A Japanese or Chinese person uses chopsticks. A European uses a knife and fork. An Indian prefers to use bare hands.
Which one is the best?
It is like asking what the best way to eat is.
A Japanese or Chinese person uses chopsticks. A European uses a knife and fork. An Indian prefers to use bare hands.
• Neither way is superior, and none is inferior.
• As long as the objective is to satisfy hunger, any method works.
• Whatever suits your conditions is the right one for you.
• As long as no one asks you to eat in an upside-down headstand, it is fine.
• As long as the objective is to satisfy hunger, any method works.
• Whatever suits your conditions is the right one for you.
• As long as no one asks you to eat in an upside-down headstand, it is fine.
Similarly, as long as the meditation leads you to a calm mind, it is fine. Anything that leads you into a hallucinatory path should be avoided.
Do any of these methods take you to the universalized state of mind that I mentioned in earlier episodes? Or to a mind that can influence others?
That is a separate topic. Perhaps I will talk about that some other time.
But any meditative practice will certainly reduce the chances of conflict—which is our main topic of discussion.
So let us remember—
These are not quick solutions.
They will not eliminate conflict overnight.
But they can shape a different kind of mind—
a mind that pauses, reflects, and does not react blindly.
And if such minds become more common, the world they create will also be different.
At the very least, we can offer this possibility to our children—
for their future, and for the world they will inherit.
Do any of these methods take you to the universalized state of mind that I mentioned in earlier episodes? Or to a mind that can influence others?
That is a separate topic. Perhaps I will talk about that some other time.
But any meditative practice will certainly reduce the chances of conflict—which is our main topic of discussion.
So let us remember—
• Improving analytical skills,
• Right understanding of religions,
• Restraint over uncontrolled desires,
• And regular meditative practices.
• Right understanding of religions,
• Restraint over uncontrolled desires,
• And regular meditative practices.
These are not quick solutions.
They will not eliminate conflict overnight.
But they can shape a different kind of mind—
a mind that pauses, reflects, and does not react blindly.
And if such minds become more common, the world they create will also be different.
At the very least, we can offer this possibility to our children—
for their future, and for the world they will inherit.
© Dr. King, Swami Satyapriya 2026
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