Overview of Eastern Traditions

Quick notes: Family and Kautilya (machiavellian) Shaastra. The "cold-blooded cynicism" of India's political lore. See whole story in Heinrich Zimmers Philosophy of India. Since SCS was married he had a foundation of politics in India based on Kshatriya lore and that allowed him to structure the ashram around a political scenario which was at least in part the Way of the Fish (matsayan) post ChandraGupta Maurya. The model of the oriental despot. The RaamRaajya hiding the despotism of the Persian Monarch. Panchtantra wisdom. Thus Raamraajya apparent against the Kingdom of Heaven. The frequent reference to Muslim style punishments for sin and his anger about the British shutting down the Maharaja Cults, thoogs, yoopa and many other arcane institutes of India (the values of Christianity rapidly superseded those of the Mughal and traditional Hindu). See translation of Mahdurashtakam and Shiv Tandawa Stotram below. Gestalt context and content, ego-hunger as Ego, Hunger and Aggression. Fritz Pearls. See Joseph Campbell, Carl Jung and Ken Wilber plus many others. Yoga: yoga siddhi, yoga maya "of the Lord" and the Faustian bargain. The three temptations of Christ; the three curses of Katha Upanishad. Saving Kingdom (father), progeny and works. The basic confusion about the "gifts" versus the powers of mind and the fact that SCS appeared to be clean while his motivation was sinister and his heart was "unclean" He was able to enter samaadhi while his personality was psychopathic (see devotion to masta or avadhoota in India - "crazy wisdom" so called. The basic shocker is that even a criminal could get into samaadhi and become a demon (classic) through intense yoga saadhana.

The deconditioning of humanity or the person in the course of shamanism and likewise yoga, indicates a disregard for the heart and its place in the social fabric. That is deprecation of "the mind" doesn't respect the heart and the finer parts of social structure and culture. Moreover unlike the shaman the yogi does not provide safe conduct through the "other world", the "home of the ancestors" and the like.

From Weldon's Study—The Facts On Hinduism, John Ankerrberg & John Weldon; Harvest House, Publishers, Eugene, Oregon, 97402

The goal is to completely erode and ream out the conscience. In that man is created in God's image, and that a strong part of that image involves conscience, it is not surprising that the destruction of the conscience is part of the process of the destruction of the individual. Once the individual and his conscience are reamed out, and only a void remains, is it surprising that what enters and sets up house could be demonic? In other words, the practice of spiritual evil leads to further spiritual evil:
 
  The effect of this level of practice becomes chillingly clear in the inner rings of the Rajneesh camp.... We see a shockingly effective effort to break down human identity through a calculated violation of the taboos of human morality ... This is more than random vileness. Such thorough-going violation of taboo eventually erodes one's humanity—it "reams out" the physical envelope of a human being and leaves a void where the person should be. This extinction of identity makes possible the entry of demonic entities in a unique and total Way. We emphasize again: To deliberately reject God's handiwork (humanity) as something demonic, and then to proceed to defile it, opens the door to that which truly is demonic. And once possessed of evil spirits, anything is possible.

The holy spirit intends to be a person and therefore the ascent to ecstasy has to be a coalescence of wisdom, psychic strength. See, Yoga, The Technology Of Ecstasy, George Feuerstein. It translates to antinomian nature and the fact that the yogic pretense to importance to society exceeds its limits. The psychopomp is disregarded. The Christ has of course replaced the Greek psychopomp Hermes and his tricks, but the Hindu have no idea why Yama is such bad news. The most important aspect overall is the protection of the virtuous soul and the security of the other worldly heaven. Where that is not actually afforded through the powers or the priests then there is no real reason to be moral as opposed to merely powerful. All SCS's motifs point to the fact that his gurus can create the Illasolution and destroy the souls of the martyrs of faith thus denying any virtue of a life of the church over the life of the shamanistic power wielder. Where SCS is very weak is in the social fabric, India is so discordant in the space one has to create one's own heaven. There are too many masta or crazies in the space, and the insecurity of it is apparent as soon as one starts on the path in India. The battle of the Yakshas (the good) and the Rakshasas (the evil) goes on and the Yakshas are losing on account of a loser philosophy. The judgment is all Vedic Brahmanism and that means of course only that the course of life follows the Vedic way. This is not a moral choice but a sort of tribalism. Hence miasmic cretinistic cult versus plurality, love versus hate, old world versus new. Acclimatization or normalization.

The meaning of Shyam and Shyamtaa

This purports to be a translation of the Bhagavaada Geetaa Verse Ch 2, Verse 45 is by SCS. (reproduced pro bono publico)
 

"Therefore, Lord Krishn, the Knower of the fundamental Truth of this essence in Oneness is giving the secret knowledge and technique; how to become able to realize Unity, or Immortal Existence which is all permeating provided the human transforms his always dualistic mind sense and then realizes the immortality and indivisibility of this Shyamtaa or Krishntaa ( in Hindi) essence that permeates the entire nature or prakriti (in Hindi). This Shyamness, Krishnness, and ultimate, formless Blueness - Pure Existence - eternal."

"From this fundamental knowledge, sattwa (in Hindi) becomes the light of consciousness. So the human being will be established in the state of nirdwand and nitya sattwath (in Hindi) And since in the Oneness, Shyamness, Krishnness and Absolute Clear Blueness there is no sense that "I need to possess" or "Having possessed, I have to protect, or save or keep" therefore being established in this realization of the essential true Self a human being will gain the state of niryogchhaym (in Hindi), because he is established in the state of pure Self or Aatma (in Hindi) and has become free from the mind sense of duality."
 

shyaamataa:
(same as below Shyamtaa)
1. blackishness 2. sadness, melancholy 3. uncleanliness 4. gloominess
From Bhargava Concise Hindi/English Dictionary
1. blackness

The actual verse according to the Gita Press, Gorakhpura, India.

traigunya vishayaa vedaa nirtraigunyo bhavaarjuna |
nirdwandwo nityasattwastho niryogakshema aatmavaan, ||

"Arjuna, the Vedas thus deal with the evolutes of the three gunas (modes) . . . and be thou indifferent to these, the pairs of opposites, established in the eternal, (indifferent to the satisfactions of wants,) and be self-controlled."
 

yogakShema ; m. sg. and pl. (in later language also m. du. and n. sg.) the security or secure possession of what has been acquired , the keeping safe of property , welfare , prosperity , substance , livelihood RV. &c. &c. (generally explained as a Dvam2dva meaning `" acquisition and preservation of property "' cf. %{kSema-yoga} ; %{-maM-vah} with dat. = to procure any one a livelihood , support , maintain S3ak.) the charge for securing property (from accidents) , insurance Mn. vii , 127 property destined for pious uses and sacrifices Gaut. xxviii , 46 Mn. ix , 219 (others `" the means of securing protection , i. e. councillors , family priests and the like "') %{-kara} mfn. causing gain and security , causing protection of what is acquired , one who takes charge of property MBh. R. %{-vat} mfn. possessing property which is designed for pious purposes L. %{-vaha} (R.) , %{-samarpitR} (MBh.) mfn. offering or procuring sustenance or a livelihood.

kShema ; mf(%{A})n. (2. %{kSi}) habitable, giving rest or ease or security MBh. R. at ease , prosperous , safe W. m. basis , foundation VS. xviii , 7 AV. iii , 12 , 1 and iv , 1 , 4 S3Br. xiii KapS. i , 46 residing , resting , abiding at ease RV. x AV. xiii , 1 , 27 (%{as} , %{am}) m. n. (Ved. only m. ; g. %{ardharcA7di}) , safety , tranquillity , peace , rest , security , any secure or easy or comfortable state , weal , happiness RV. AV. VS. Mn. MBh. &c. (%{kSe4ma} & %{yo4ga} [or %{pra-yu4j}] , rest and exertion , enjoying and acquiring RV. VS. xxx , 14 Pa1rGr2. MBh. xiii , 3081 ; cf. %{kSema-yoga} and %{yoga-kS-} ; %{kSemaM@te} , `" peace or security may be to thee "' [this is also the polite address to a Vais3ya , asking him whether his property is secure Mn. ii , 127] , S3a1ntis3. ii , 18) final emancipation L. m. a kind of perfume (= %{caNDA}) L. Ease or Prosperity (personified as a son of Dharma and S3a1nti VP. ; as a son of Titiksha1 BhP. iv , 1 , 51)

niryogakShema ; mfn. from care or anxiety about acquisition or possession , Bh. ii , 45.

chedi : m. pl. N. of a people (who lived in Bundelkhand ; renowned for their attachment to ancient laws and institutions MBh. ; their capital was S3uktimati1 ; some of their kings were vasu Uparicara , Suba1hu , Dhr2isht2a-ketu , Dama-ghosha , Sis3u-pa1la &c.) RV. viii , 5 , 39 MBh. R. &c. m. sg. N. of the supposed ancestor of the Cedis (son of Kais3ika or Us3ika) BhP. ix , 24 , 2.

Chaaya ; m. granting shade (S3iva) MBh. xii , 10374 n. (Pa1n2. 2-4 , 22 and 25 ; vi , 2 , 14) ifc. (especially after a word to be taken in the gen.) shadow Mn. iii , 274 Ragh. iv , 20 colour , complexion , beauty Megh. 102 a reflected image , reflection RV. v , 44 , 6 shading or blending of colours , play of light or colours , lustre , light , colour , colour of the face , complexion , features Sus3r. VarBr2S. lxviii , 89 ff. Ragh. iv , 5 Megh. (ifc. f. %{A}) &c. gracefulness , beauty , 77 & 101 VP. iv , 4 , 31 Katha1s. iic nightmare , Buddh "' L.

niryoga ; m. (prob.) a decoration Hariv. a rope for tying cows BhP. Sch.
 

Globe and Mail: "Born Suresh Srivastava, Swami Shyam grew up in a northern Indian village, the son of an upper-caste landlord. He would have inherited his father's role had he not, at 10, discovered "awareness" when his father slapped a lower-caste boy working in the fields, then slapped his own son for showing sympathy. The little swami ran away, put himself through school, joined the civil service and hooked up with the Transcendental Meditation crowd in the 60s as an instructor."

Globe and Mail: "Some buy the swami gifts, but he seems to have gained nothing more than a lovely hillside property." quoting a student.

From the verse: "Having possessed, I have to protect, or save or keep" therefore being established in this realization of the essential true Self a human being will gain the state of niryogchhaym (in Hindi)"

There is no root chhaym in Hindi. Most of the words chhay... refer to destruction, piercing, etc. Or converting to Chedi - carpenter and chedi the bundelkund kingdoms where Krishna may have originated. The Carpenter connotes Jesus, in the West but shudra to the bundelkund. This bundelkund is bordering on SCS's home in Jaalaun. The bundelkund is so poor that recently about 150 farmers have killed their families and themselves because their farms failed. in spelling "chhaym" in English it could be understood as chhaayaa or shadow. Thus niryogakshem is changed to niryogachhaym and the whole question of making large amounts of money and having huge amount of property is waved away. Some students have noted in the egroups/shyamtruth that SCS might have as much as ten million dollars, much of it salted away in Swiss bank accounts. Many students associated these gains with "shady transactions" and "shadowy figures". Note also that "decorative" also points at SCS's self love and the thought he fostered that he was attractive. So niryogchhaym could be seen as the thought "I don't want to get tied up with this black beauty": This change demonstrates how he perverted his own scripture and dharma to covert his avarice. The verse is supposed to have been in Sanskrit and therefore saying it is Hindi is covert. Arjun who is being addressed here is of course a Kshattriya, or member of the military and bound by his dharma - the dharma or duties of the varna or caste that he is in, which is to fight whenever the Bhramins declare it necessary. But this niryogakshema or given up of the duty conflicts with his mandate as given by Krishna to fight because it is duty. To be niryogakshem demands that he gives up the fight for property by rights, even of religious sanctuary. It is to say there are Kshatriya because there are legitimate battles to be fought—while the yogis, supposedly, don't care one way or the other about the outcome—and there are battles because there are Kshattriya. So then "Swami Shyam" who is very attached to his property projects the idea in Hindi that students should not be attached (tethered- niryoga) to the shadow or Chhaayaa, and then glorifies the Chhaayaa (shadow) as shyaamtaa, in reprisal—one supposes— against their realization of his hangup. Hence shyaamtaa (sickness and misery) is projected and installed on his students. One would presume that the statement: "He would have inherited his father's role had he not, at 10, discovered "awareness" when his father slapped a lower-caste boy working in the fields, then slapped his own son for showing sympathy," means he would rather slap the students (the lower caste - mlecchca) in the face and take the money, but fears they will slap him right back.

There is no mention of Shyaamtaa or even Krishnataa in the original verse. Furthermore the name Krishna is mistaken for the ultimate, which is of course where SCS is also quite twisted. Having rid himself of the charan (worship) part of his name, and assumed the title of the god, he makes a fundamental mistake or identifying with that in his personal self (small self) rather than giving in to the nirguna Brahm (without qualities) or saguna Brahm (with qualities but still without testicles). This fault is spread all over India in that Pure Consciouness is characterized as raadheshyaam, seetaaraama or shivashaakti but then are so ignorant as to call men Shyaam and woman Raadha thus idolizing themselves, as god (Deva).

Now if you believe that it cannot be defined this way and I have made a mistake then you are in his basket and you should give up on saving anybody ( according to ShyamCharan Shrivastava (SCS) or "Swami shyam"). "Having possessed, I have to protect, or save or keep" i.e. accused of possessiveness you cannot save them either. There is much use of this insecurity about the meanings of words and traditional stories from India. Do we really know and how could we find out. The idea of removing the "sickness and misery" of duality was common coin in the early days of SCS teachings to Westerners and we see now that that amounts to transferring his fears about poverty in India and the struggle to exist over to his students. The mention of Blueness confirms this as Krishna is translated as black and as an adjective connotes often evil as well. Shyam on the other hand is the color or lack of it in the late evening, thus indigo, and also dark greens, yellows, browns and shades as seen on the ground as darkness closes in.

As for the possessiveness, having wealthy students is his aim and living in the power and prestige of traditional Indian guru his tool. What that means is that anyone who can see through his mask of power is removed from his ashram and anyone whose insights threaten to expose him he treats like an enemy. Because he is supposed to be a guru he is essentially enemy to his self and despises the Self-realization of anyone around him. Thus he seems to be teaching but is actually maintaining a mid level awareness while suffocating and obfuscating anything deeper. Hence the bright young friend of an old time female student was a threat to SCS and knowing SCS he thought she had to die along with her diary.

It can also be shown from the catch words that he used. How he applied the name Shyam to Canadians.

Indicates that he intended to slough the whole theme unto Canada as he had changed his name to Raadha Raaman.
"He said that he had gone to their center in Victoria to call Maharishi and that SCS had requested (or Maharishi had offered) $100,000 to use his name as a mantra. Said that they did not want Shyam to be in Canada after that. Said that he had been high in the Maharishi organisation. Said that he had mediated with Maharishi in a competition and that he had won out over Maharishi after three days of sitting. Said that a Canadian businessman from Calgary had asked him to come to Canada as part of a break away from the Maharishi movement to teach the real self -realisation. Said that the businessman then had made a big plan for Shyam to launch a large organisation that would just ask for "too much money."

The Maharishi organization had used the word Shyam as one of their (17 basic) mantras. The issue becomes clear in understanding the translation of the above verse. Clearly if Shyam Charan is a name SCS was given "by his guru" then he had issues with his guru. Changing his name to Radha Raman leaves the Canadians with the word Shyam and that is seen as the essential nature of guru - shyaamtaa or blackness, misery and suffering. He told the above tale of his call on TM copyright organization as a test, to determine if his students would know the theory behind his approach. Using the word shyaam as mantra calls on, or links to, connects to the presumed god-space inherent in the sound of the word. For someone to then turn around and declare himself the actual god-space that was called is really sarcastic and deliberate error against the devotions to and surrender to, by Indians toward their deity. Of course that error is inherent in India's teachings as well, and that is where the scam originates. That is why one never hears Aham Allah Asmi. Because it is a dangerous game.

Krishna and Shyam: Black Face in America (70's)
 

"Krishna", Hindu World; An encyclopedic Survey of Hinduism; Walker, George Benjamin, Allen & Unwin, [c1968],
2V
Krishna , 'black'. The name often occurs in the Vedas and other early literature without reference to any deity. Krishna, son of Devaki is mentioned in the Chhaandogya Upanishad as a scholar who composed a hymn and as a pupil of the sage Ghora Angirasa. Another Krishna is a rishi, the son of Visvakaa, while yet another Krishna was a 'loud-yelling' non-Aryan asura chieftain of the Jamnaa region who led a 'godless legion' of ten thousand followers and committed great havoc until he was defeated and skinned by Indra. One Krishna was also a Dravidian god of youth. A Vedic passage speaks of a leader of fifty thousand Krishnas, who was captured and slain together with all his pregnant wives so that he might leave no issue. There is evidence to suggest that he was 'a hater of the braahmanic faith' who declared, "I will surely cause the worship of cows, through force if need be' (IV, P. 173).

 It would appear therefore that Krishna was the name of an important cow-worshipping tribe as well as a dynastic line of pre-Aryan India who vigorously opposed the Aryan invaders. The traditional Krishna is described as shyaam 'black', in complexion, and in paintings is invariably depicted as blue or dark-skinned. In the Mahaabhaarata Shishupaala the Chedi chieftain refers to him as a cowherd of low birth, and one of his wives is the chandaala (untouchable, woman Jaambavatee. The Krishna of later legend is basically non-Vedic with a later Aryan overlay. S. K. Chatterji perhaps best sums up the evidence when he says, 'Krishna was at least a half caste' (VI, P. 495)."
 

In a nation which has been occupied as long as India (by first Moghul and then British) subversion is a tradition extending almost to medieval times. Both occupying cultures internally despised the mystic teachings of India and were want to kill those who followed those teachings. But there was a root question which was never solved among the Hindu and that was whether the Vedic culture which was supposed to be respected was foreign also. Thus 'goraa', a tadsum hindi word (one carried over from the Sanskrit, means 'white man'. It seems as if the roots of the word are go - cow and raa - as in raajaa or command. In fact the root is from gaur - white. While there was a long-time support for subversion against the foreigners and invaders and any sort of anti-British and anti-Moslem activity often made heroic, there was never a really great integrity in the national identity. Basically it is a Krishna vs. Brahman struggle at root. Hence the almost schizophrenic defensive/offensiveness of many Hindu until humanistic thought began to predominate. I suggest that SCS had brought out these common if esoteric subversion methods and had gone to the West to use them up, all in the name of Bhaarata which he actually covertly and unconsciously despised. He deftly ignored the fact that India had already achieved independence and caught the wave of fear and hatred by those believers in "Brahmastra" (the ultimate weapon of power as mentioned in the Mahaabhaarata) of the old timers. When the atom bomb went off in Hiroshima the Hindus who had believed themselves about their traditions and powers had to eat crow. The crow was Kakabushundi the fictional crow/sage of the Ramayana.

Thus Mahatma Gandhi asks Meher Baba, "Why don't you speak? You would be so much more effective." Meher Baba was mauni (had taken vows not to speak) and would communicate with a chalk board or with hand signals. Meher Baba replied that he would be so powerful that it would be like four atom bombs going off. Swami Satchitananda claims that the mind or minds working together are more powerful than atom bombs.

In the site (shyamspace.com) his (SCS's) biography indicates that he has again changed his name to Raadha Raaman Shrivastava, (while he reported it to the Globe and Mail apparently as Suresh) (his son whom he "nearly killed") and as Shyam Charan by Cushmans article. He has used the name Shyam Charan since we met him and indeed I had seen that name in his passport in 1981. Why would he use Raadha Raaman? Well perhaps if 'aap' is the personal pronoun 'you' and apraadha indicates crime then he would anticipate questions about himself as "apraadha raaman" and deny the questioner, like by saying "I am not glorifying criminals I am covering them up"—apraadha avaran. Silly, but in multilingual (language disabled) India often effective. The other side of this is that Raadha is the companion of Shyam in classic literature. The basis of it can be found in the Madhurashtakam and in notes from religious literature of India. Basically upon discovery in their tryst, Shyaam (the God) deceives the husband of Raadha by pretending to be Kali. The relation between RaadheShyaam is highly sexual in its connotations and the heavens involved are erotic. In this way he is staking a claim based on tradition to be manifesting Raadha's brilliance and eminence. Tradition not withstanding the pathways involved are cruddy and unethical, male chauvinist and psychologically regressed. He excuses himself with such theology and is overlooking the fact that Shree Shyam Sundar Dev the god did not have 5 or more Raadhas and was not getting an erection in Satsang. Of course such hedonistic heaven are a farce as far as eternity and salvation are concerned. Such Devas must remain in a permanent state of war to maintain their evils against husbands.

I believe that the names that were given to his students were a tool for making up stories to amuse himself with his cruelty and to indicate to himself what he was going to do about them, to manipulate them and to cascade crises to his advantage.

When he came to Canada first he did not have an extensive knowledge of India's scripture but relied on teaching hatha yoga and Raamayaan, and as more time went on he got in to classics by translating from the Hindi (rather than Sanskrit). The Raamayaan that he used was Tulsidaas and which is not sanskrit but medieval Awadhi. I believe that he had a thing about language—first being his need to speak and write English. Knowledge of English gave him a great advantage in his work in business and government, but on the other hand, I am sure, as Hindutwa, it was galling also. Secondly he did not seem to know the rudiments of sanskrit and that must have been a thing also, as some of the clans of his type automatically get Sanskrit instruction—as we used to learn Latin and/or Greek among English speakers. So in my previous digressions I have emphasize his use of the language to get back at people and laugh at them covertly and to manipulate. When it comes right down to it, knowledge of Sanskrit is important to Indian teachings as much as Latin might be to the early church. However from the very beginning the scriptures of India have emphasized the magical power of letters and words, the use of mantra for even warfare and so on.

A.L.Basham's account of the writing down of the Veda by the British indicates the problem. They went to various parts of India and had pandits record their then memorized veda. What was found was that they did indeed agree as to the text while very few understood the language. While faithfully were memorizing the sacred text they had quite forgotten the meanings!

You might be aware that India has believed in the power of yoga for a long time. Sometime in the late seventies of early eighties Maharishi had published, in a broadcast to the newspapers, (paid advertisements) his "findings" relating the beej or seed syllables to subatomic physics. Needless to say the whole thing was ridiculous and was probably the beginning of the end of India's pride in so-called yogic science.

Shyam was coveting the wealth and prestige of the Western world but hating being Bhaarati and appearing to be a 'Negro' (the N-word) to the Americans. There were many Hindu and Sikh in Canada but he was afraid so he arrived underground and could not find a job in Victoria despite his big self image, and then he had to become a damn guru —by his own understanding—decided to make 'them' pay for it. Has hated so much ever since always afraid that his wife is going to blow off his image and so he was hurting people to keep his house in order.

Because of the paucity of support in the west for "mystics" and because of the ease of transferring (vegetarian, yogic, hippie) lifestyles to Kullu, SCS had been able to manipulate easily to get people to support his image and to do certain things to the majority. The women particularly succumbed so much so that even in the end an obvious dependency has arisen in which proformal shows are put on called satsang where all the same q & a's (q & q's) go on and even the same smiley faintness of intellect are traded off to the rest of the world as the real thing. Obviously sitting 20 or 30 years at the feet of the guru shows an imbecile tendency about moksha or mukti. Such a chela is going nowhere, is a child with gray hair. If you are not in the state of oozing his ego about being both mahayogi and maharaja he is on edge. The unease passes over to the student and becomes anger and betrayal and is dropped for the comforts of living in a yogic society. The West becomes the main problem while India goes uninspected. Yes, India seems very supportive of the philosophy but on the other hand the reason that guru came to the West was that the east was not interested in meditation! You might remember the earliest days and the story that was set up. Why was there only western students. The threat of having to go home and deal with work and relative poverty seemed really too great and many people succumbed—they should remain aware that they are false to themselves about Self-realization and have abandoned their integrity for an easy life and easy mind in Kullu.

use of the arcane and neglected in language: insidious use of esoterics to undercut his own students.

notes on beeja mantra: Language issues and names, stories word tricks: letters, beej etc. This is concerning hidden agenda : method and motives.

bhramanni - travel (THE TRIP). For a long time people would call the group the trip. Trip of course can signify both travel (mon voyage) and being tripped up.

brahm (Brahman) <--> bhram - error

anna - older (oldest brother) brother - "Anna, did you say?" anni =~ one who follows "anna" etc

The Upa-nishaad-yantra the plot and plan overall.

upanishaad the teachings of the veda.

Either upanishaad and yantra
or
upa and nishaad yantra
or
upani shaadyantra
Nishaad the product of the Venkat against King Ven, and Bhagavatam(1), the man who was so arrogant that the brahmins attacked and destroyed him utterly. From cranking his thigh and right arm came two other beings Nishaad the dark and ugly black beast and Prithu who received the aajagava bow (power) and using it brought Dhenu the cow of plenty to give up her prosperity. Part of this argument is about the Americans and the black. India really blames the Americans for enslaving the blacks. But the same antagonism and slavery shows up in India as Aaryaa against Daas or Dasyu where aryaa are the "div" or whites (V.S.Apte) and Nishaad or dasya are the non-caste hindu blacks. (The Shyams). These dasya or dravid are so low in status that they were slaves really some without any rights. The Laws of Manu and rules of caste are racist in intent.

This counterpoint story of Ven relates to the Vendidad (1000 BC?) of ancient Iran. Zarathustra had noted the arrival of the horsemen in the earliest days (and incidentally of the chariot aristocracy).

"The name "vendidad" shows that it concerns 'laws", not religion law, but the law of a group of Iranians who had risen before the advent of Asho Zarathushtra, against "daevas" and their worshippers. The Avesta speaks about two laws in Iran. One is the Law against the Daevas (Dataam vi-daevaam), the "Vendidad", and the other is the Zarathushtrian Law (Daataam Zarathushtrim). Yasna 25.5, 71.5, Soroush Yasht Hadokht 17. The first belongs to pre-Zarathushtrian times and the other belongs to the days after the Prophet. Let us see why Asho Zarathushtra did not make laws for his followers during his lifetime." Shazahdi, Mobed Rostram, vohuman.org (Zoroastrian Educational Institute)

"Under such conditions no one approached Asho Zarathustra to know what should be done to a thief or a murderer. Had some one asked him, he would have replied: "I have not come to create a government within a government. I have come to teach people how to lead a good life. Had he been asked: "What law should we follow?" The reply would have been: "Follow the existing laws." It was the laws of the "Primal Doctrine", (Paouiryo-tkasesha). He would have advised the people to consider those laws with their wisdom and knowledge, have them modified to the principle of monotheism, and to accept them as Zarathushtrian laws, because social laws change in every era and place, and because the mentality and knowledge of a people do not remain the same." Shazahdi, Mobed Rostram, vohuman.org (Zoroastrian Educational Institute)

"The Vedic and Gathic languages have a common ancestor, but developed differently. As we have already seen above, the Gathic ahura meant 'divine lord'; Vedic asura meant 'demon'. It is a funny coincidence that the reverse also happens to be true: the Vedic word for 'gods', deva, means 'demons' in Gathic (daeva). It is obvious that linguistic comparisons are a difficult method to study the Gâthâ's."

"This suggests that the Gâthâ's which were composed in the fourteenth or thirteenth century BCE, in the Late Bronze Age, resembles that of the Indian Rigveda, hymns that were probably composed in the Punjab between 1500 and 1200 BCE." article by Jona Lendering (http://www.livius.org/au-az/avesta/avesta.html)
 

"The persian of Iran and India had a common heritage: same kind of polytheism, shared language, prominence of fire sacrifice, and worship around the fire, the practice of animal sacrifices accompanied by a sacred liquor (persian-hoama, vedic-soma), a social system based on three classes priests wore white robes (varna or color), warriors wore red, farmers and cattlemen wore dark blue.
Indo persians recognized two kinds of gods, the daevas (dei in latin) or heavenly beings and the asura or ahuras beings with occult powers, in persia the ahuras became the heavenly beings whereas the devas were reduced to the status of demons. Zarathustra:

"forebade all sacrifices in honor of Aura Mainyu and his associates (devas) . . . objected to animal sacrifices combined with drinking the intoxicating hoama, because this practice often led to drunkenness and sexual excesses."

Zarathustra encountered resistance among the priests of the old gods (devas). Zarathustra was a prophet preaching revelations from the one god and his six companions the amesha spentas (archangels) this was a kingdom of heaven.

"although the magian priests accepted the teaching of Zarathustra continued the cult of fire, and gave up or diminished the importance of animal sacrifices, they also reinstated the the sacred hoama liquor, which Zarathustra had banned, and introduced magical spells (mantra) and divinatory practices."

Religions of the World, Niels C. Nielson Jr., Norvin Hein, Frank E. Reynolds, Alan C. Miller, Samuel E Kariff, Alice C. Cochran, Paul McLean;St. Martin's Press/New York; 1983

This was pretty much what the vedas were. The magians in India. The Vedas knew nothing of Zarathustra though and never focused, as in Iran, on the one god and his six principles (amesha spenta): good thought,  highest righteousness divine kingdom, pious devotion, salvation, and immortality (ameretat).
Thus while the western world had, by as early as 6th Century B.C. in Iran and 1200 - 800 B.C. around Jerusalem,  gravitated to the one god, and strong invocations to ethical and moral behavior based on emulating god's angels, the ganges basin focal point of vedic culture continued with the old persian religion combined with yoga.

Note that the dark-blue robes of the cattlemen became cow-protecting dark-blue-skinned deity Shyaam/Krishna of india, a make over of the loud-yelling (raavana) demonic sexy hell raiser with thousands of wives. It is notable that the early Persian of Iran where cattlemen and that they were very much against the nomadic shepherds, who would come on their lands and let the sheep eat off the cattlemen's property. Cain (magi) slew Able, the shepherd, and migrated to India the land of Nod (with a mark on his forehead). The early jews were shepherds of this type and most likely at the time of Abraham had migrated away from the cattle men. As they migrated the old story of Utnapishtim was converted to that of Noah, the Garden of Eden and the struggle between Enkidu and Gilgamesh became Caine and Able. As they moved into and through the cedars of Lebanon the story of the defeat of the Humbaba giant was converted to David and Goliath.

A person who is a communicating link between the God and people is called 'Gur'. It is believed that the spirit of deity enters the Gur and predicts the future and promises to help people in time of need. People acquaint him with their difficulties and get answers. It is believed that wrath of gods may cause natural calamities.

This valley has 18 Nag (holy snakes) temples. The most important Vasuki Nag's temple is in Halaan village, near Naggar. These snakes are believed to be gods possessing supernatural powers. Surya Pooja (worshipping the sun) is also prevalent. There is a Surya temple in Nirath.

Most goddesses worshipped in the valley are forms of Durga (a powerful goddess destroying evil). She is worshipped as Hadimba, Vaishno Devi and Bhuvneshwari. People also worship Yoginees, who are believed to be the helpers of Goddess Durga. They also help the people in distress. Their temples are in Bahu near Jallori Pass.

Here we find in Kullu valley the very supernatural beings that were considered to be deava (devils) by the Iranian Persians and supposed to be asura by the Indo-persians.  So it seems as though not only were the meaning of words reversed (deva - ahura, asura - dei) but the focal points in India became more toward the supernatural, the intent was reversed. Not only, but the animal sacrifices and the soma of the vedic are still honored. Though some latter day Hindus interpret soma as an abstract vivification, an enhancement through puja, many still take it literally. As a matter of fact if soma is to be an intoxicant, based on fermentation and yet having psychotropic properties, then the soma is in use in hash and bhang, and related to Shivaite practices as well (also in Kullu valley). Here we have an example of what this Daatam-vidaevam is about. Concerned with Naaga (or serpent) the kundalini is worshipped virtually as raw power, and that is seen as the Serpent of the old testament. The yoga brings the fruit tree of Knowledge of Good and Evil. Yet how naive and impotent we would be if we didn't know.

Now to ask North Americans today to discontinue their Hatha Yoga practice or their meditation practice is to invite ridicule. They know it is good for their health, because they do it usually in moderation, and so to say it is Satanic is wrong. Yet there is in the end, a result that could well destroy the soul, and that is to get involved with those undercurrents of yoga and world views or attitudes of indian milieus that are actually are satanic.

Indians today note the absence of sociology and psychology, socio-historic criticisms of Indian origin. They do not have human sciences of their own and they regret it. Pooran or myth comes to them without interpretation. They are not very self-critical in the way that Renaissance and Enlightenment Europe had done. The Hindu did not accept the amesha spenta or Ahura Mazda; contrarily they verge on conceiving it as asura (demonic).

The Devi Mahatmyam Ch 2

The Rishi said:
1-3. Of yore when Mahisasura was the lord of asuras and
Indra the lord of devas, there was a war between the devas and asuras
for a full hundred years. In that the army of the devas was vanquished
by the valorous asuras. After conquering all the devas, Mahisasura
became the lord of heaven( Indra).

from the Monier-Williams dictionary entry on Krishna

"Kr2ishn2a as a youth contested the sovereignty of Indra , and was victorious over that god , who descended from heaven to praise Kr2ishn2a , and made him lord over the cattle [Hariv. 3787 ff. ; 7456 ff. VP.] ; Kr2ishn2a is described as sporting constantly with the Gopi1s or shepherdesses [Hariv. 4078 ff. ; 8301 ff. VP. Gi1t.] of whom a thousand became his wives , though only eight are specified , Ra1dha1 being the favorite.

Continuing the Devi Mahatmyam:

4-5. Then the vanquished devas headed by Brahma, the lord of beings,
went to the place where Siva and Vishnu were. The devas described to
them in detail, as it had happened, the story of their defeat wrought by
Mahisasura.
6-8. 'He (Mahisasura) himself has assumed the jurisdictions of Surya,
Indra, Agni, Vayu, Candra, Yama and Varuna and other (devas). Thrown out
from heaven by that evil-natured Mahisa, the hosts of devas wander on
the earth like mortals. All that has been done by the enemy of the
devas, has been related to you both, and we have sought shelter under
you both. May both of you be pleased to think out the means of his
destruction.'

Note that Shyam is not one of the devas, only yama is. "Surya, Indra, Agni, Vayu, Candra, Yama and Varuna and other (devas)" are the old vedic gods, or Indo-persian gods, prior to ahura mazda. That is in identifying with Shyam SCS has to ignore the judgment of Yama. To identify with Shrivastava he has to give up on Shyam Charan, because as per above in tradition Krishna is that "evil natured MahiSha" asura himself. His (SCS's) house is divided.

mahiSha:  mf(%{ma4hiSI})n. great , powerful Naigh. iii , 3 m. (with  %{supara4}) the sun AV. (with or scil. %{mRga4} , once with  %{mRgA4NAm}) a buffalo RV. &c. &c. (considered as the emblem of Yama and of a Jaina saint) a great priest  Mahi1dh. The son of a Kshatriya and a Ti1vari1 L. N. of an  Asura (slain by Durga1 or Skanda) MBh. Pur. of a Sa1dhya  Hariv. of a sage (author of a Comm. on the Pra1t. of the Yajur-veda) Cat. of a mountain in S3a1lmaladvi1pa VP. pl. N. of a people Hariv. (%{I}) f. see below. 

mahiSha asUra: m. The Asura or demon Mahisha (from whom the country of  Mysore is said to take its name) RTL. 431 %{ghAtinI} f. `" slayer of the AñAsura Mahisha "'N. of Durga1 Hariv.

The point is that mahiSha is connative of both buffalo (which is seen in my introduction as the noncaste and low caste Hindu ball park) and south India (Mysore). Not only, but it is a symbol connected with Yama—his vehicle. Hence though not explicitly stated the conqueror of Indra (but not Devi) is, according to tradition, the God Krishna and is the devil himself to the aaryaa (vedic). Secondly the aaryaa are the same homa toting outlaws of the iranoaryan branch of the medes as Zarathustra mentions. The huge collision between the two cultures of Krishna (the blacks) and the aaryaa (the whites) is retained without resolution in tradition. If we form a picture of the cradle of civilization around the "garden of eden" we have Egypt in the West, Sumer in the South, the medes in the north and Harappa in the East and add a timeline and by scrutinizing the great body of Indian writings we can tease out by relief what must have been Harappa.

Since Indian tradition is so massive (four vedas, 108 upanishads, 18 puranas, numerous sutras) this has been a very difficult task, but at present quite easily approached with computing assistance.) Many believe that Harappan culture was the significant contributor to the yogic process, to the emphasis in India to the development of yogic culture. While a powerful society no doubt, neither south India nor Harrapa had writings, and that is what allowed the aaryaa to swallow the continent in the end. Letters and numbers won the day.) Much of India remains stuck in Indopersian regression and conflicts implied in traditions — scriptural: the Puran era circa 200 BCE to 100  CE —and have not evolved much over thousands of years. Hence if India is to have lists of other backward castes we might think of India as other backward nations and their venerable old teachings as food for thought that has gone rotten. As a footnote we can see that in Iran, Iraq and Afganistan where the medes had prevailed had converted en masse to Islam which later went down into India driven by Tamerlane and conquered the ganges and took Harappa territories into Islam. Akbar incidentally brought back nearly a million slaves from India. After this the British, a tiny group by comparison, took the whole mess from both.

Some 800 years prior to the development of the devi mahatmyam, the declaration of the One God, "The High God" of the Jews says this about the devas (devil worshippers)

Deuteronomy 12:
2. You must demolish completely all the places where the nations whom you are about to dispossess served their gods, on the mountain heights, on the hills, and under every leafy tree. Break down their altars, smash their pillars, burn their sacred poles with fire and hew down the idols of their gods, and thus blot out their name from their places. You shall not worship the Lord your God in such ways.

So while between the Christians and the Buddhists there is minimal conflict, in the root cultures (Hindu and Jew) a war has been ongoing for almost three thousand years.

kR^iShna: 1 mf(%{A4})n. black , dark , dark-blue (opposed to %{zveta4} , %{zukla4} , %{ro4hita} , and %{aruNa4}) RV. AV. &c. wicked , evil Vop. vii , 82 m. (with or without %{pakSa}) the dark half of the lunar month from full to new moon Mn. Ya1jn5. Bhag. Sus3r. The fourth or Kali-yuga L. (%{kR4SNas}) m. black (the colour) or dark-blue (which is often confounded with black by the Hindu1s) L. The antelope RV. x , 94 , 5 VS. TS. S3Br. BhP. a kind of animal feeding on carrion AV. xi , 2 , 2 (%{kRSNa4}) the Indian cuckoo or Kokila (cf. R. ii , 52 , 2) L. a crow . . . N. of a hell VP. (%{au}) m. du. Kr2ishn2a and Arjuna MBh. i , 8287 iii , 8279 (%{As}) m. pl.N. of the S3u1dras in S3a1lmala-dvi1pa VP. (%{A}) f. a kind of leech Sus3r. a kind of venomous insect ib

The following requires Samskrita 99 available here

kaEAa kauaa m. 1. crow, jackdaw; 2. (fig.) cunning person; 3. uvula 4. jet black man;
kaEAa jb baele jb ka<v a harsh spoken man will always utter harsh words 
kaEAa cla h<s kI cal every ass thinks himself worthy to stand with the kings horses
kaEAa xaene se bgula nhI— haetaa crow is never whiter for washing herself often.

I had four images in my mind with reference to crows—three that I have already mentioned, and a forth that I will describe presently. These images led me to understand the nature of "Shyaam". The first is the incident where I was standing with Kabir and Malti in Westmount park – we three witnessed a crow defecating on two pigeons underneath it. The second was two crows sitting on a street sign and then flying off separately one East and one West. The third was finding a Canary on a lawn looking really messed up while a crow watched from a shrub just above it. The last a saw when I moved to Toronto to avoid Shyam Space and that was when I saw a crow feeding on a squirrel (road kill) in the middle of Avenue road (a boulevard really). Putting these images together with the idea of Kaakbushundi the narrator of the Tulsidas Ramayana and one of SCS’s stories two meditative birds (two birds sit in a tree meditating and talking), an idea was evoked about SCS and a close friend conspiring—one sitting in plain view in Kullu and the other hidden in “The space” – to hurt the West and take their money as an act of retribution against the suffering inflicted on them by both British and Islam. In fact he deprecated holy matrimony openly advising (staying free) staying single (even if you have “some relation”), while covertly attacking the church and the holy, while appearing to make progress in meditation the students were often suffering ill health, and were becoming borderline personalities, and in fact the space brother Mahendra (the ghost that attacked me) was a sort of mind cannibal. 

Krishna: The item being disputed is whether or not there is any color disparity between the Vedics and the rest of India. 1. is the fact that equatorial peoples are generally darker than the more northern folks. 2. there does seem to be a general pattern in India of southerns being darker than northerns. 3. India is only accessible to migration from the north by land; 4. The oboes of Australian are said to have been there for some 40,000 years, likewise in India. The Alpine and Summerian types seem to have been arriving in the North from about 5000 BC. 5. both krishna (black, blue black, indigo, evil) and raam (pleasing, Black) are black. Overall if Krishna is the chief, lord or king of a people they would be similarly black and therefore whoever called him black chief was not so black as he. As much as to say: when you meet of group of Aboes for the first time and the chief comes out to greet you, if you are Caucasian you might call him the Chief of Blacks The aboes would be calling him illustrious son of so-and-so, or conqueror of such and such (demon, enemy, animal), but never would they refer to him by his skin colour. The only other name that could stick to Krishna would be if he were the same skin color but was an evil creep to so many of the same color. It is known that the people of Harappa (3500-1500 B.C.) where of mixed types some of the alpine (afgan) sumerian and that the arya were settled mostly in the north. So whether or not they had migrated en masse with a culture from elsewhere (Caspian area or whatever) they would be more strongly linked to those types who were whiter than black. I am not trying to make a racist statement here. it is not the skin color that makes a people evil it is their ways. Observe also the fact that the Monkey kingdom of the south in the Ramayana implies that the evolution of the south was scorned. Buddhist references say that Krishna was a demon. Buddhist in Shri Lanka say that Raavana was the good king of the akaash who worshipped the Buddha and other sources say that the home of Raakshasa was Celon. The reference to Nishaad therefore is only noted and not accepted as values to be passed on to the children. Whatever the case there is not only deprecation of the (blacks-non-vedics) but also a tactical enslavement (i.e. being non-Caste Hindu is deprived of properties and rights for as long a 2000 years). Note that aryaa (nobles) were the three top castes and did not include shudra.

Hence the story of Ven encapsulates the racist sentiments of India and when SCS contemplates the wealth of America and the enslavement of the blacks he has three main thoughts 1. am I black to them 2. am I Caste Hindu. 3. I hate them. What he doesn't know is that he hates himself.

So without saying very much about it SCS had projected the blame on his students. Says Chintamani on the net (suspecting that Lynne Cardinal had not written her own letter) - "there must be a nigger in the woodpile somewhere." In an age of politically correct speech it shows how unconscious that theme is in Shyam Space. See also Black Faces, White Masks of Franz Fanon. How the colonized became worse than the colonizer after they regained power in Africa.

... in some dictionaries only one word starts with this kind of sh - shadyantra - conspiracy against the king.

This is something SCS invented and it is this. Assume the conceits of upper class hindus and attach to their wealth as their guru. Fluff up their egos while filling them with energy (basically from the practice of the subordinates). Then, when in the right position, you go in with a presumption of Venkat to get the money and proclaim that the man is Nishaad (by the extortion of the faults one has found through vichaar gyan - mind reading) and oneself as Prithu. Thus one gets the bow and the sacred cow. If you're caught you pretend to be victim of masta or crazy yogis.

use as in R^I (terror) (letter in Sanskrit - vowel sound) and Li (mother)

- converts to "really" and connotes horror and what Westerners don't seem to know about India and guru's that is really very important to know, and the fact that travel to and residence in foreign countries might mean a loss of caste status for some old fashioned types.

Yantra a design or map, an engine or device.

Because of this I believe that most of Shrivastava's pathology is wrapped up in syllables and sounds that are ordinary things of the "secret" yogic teachings (everybody knows the secret of course). Now the thing is that India is really uptight about anybody learning the Veda if they are not the right caste. At a certain time even if a low caste should happen upon the reading of the veda that he would get hurt. They had a law or a rule that they could pour hot lead in the ears of such a person (it was not applied). This pouring of hot lead in the ears appears in SCS's writings as if it were angry people yelling at you about issues that are irrelevant.

I mean to say that this is but one issue which is thoroughly neurotic and pathological, in the SCS total picture. There are many such issues related to India's embarrassment about their scriptures. It was even put in the constitution of India that individuals would attempt to think rationally and scientifically (and refrain from the sort of gibberish that many yogic texts have). While the Maharishi had made up a whole system which at least was cogent SCS trotted along after him merely using his shibboleths. He SCS ran along behind the train shouting and pretending it was moving because of him. There are many embarrassments of Indian men in the Western world including their iconographs and idols which tend to make the men looking like women, with dresses, jewelry and make up, but having mustaches and beards.

I believe that is one of the sources of SCS's pathology. One other is his fears of Moslem authority, "the cutting off of hands."

In fact with the latest of web reporting it appears that SCS is still trying to avenge his unhappy life at the boys school St. Mary's in Kanpoor against the spoiled rich British boys, boys who cared less what the "Hindoos" had to say and were satisfied with their Christian ways, ways that one might easily see that they were scarcely pursuing themselves, and towards which they verge on total hypocricy, because despite the mandate to peace of Christ they were for the most part intent on defeat of enemies in warfare, but for whom "when push comes to shove" they had to acknowledge that the word of the Lord must be reckoned with, and consequently did not enter the same sphere of Krishna, whom they saw as ulitimate pagan and with which they could only be known as defectors, and indeed defective.

Name changes and bindu

Well the essence of it is that His name is supposed to be Shyaam Charan(sp?) Shrivastava (legal name). On the record Absolute Bliss Consciousness done with Geoff Sterling he has titled himself Shyaamaacharya. Calling oneself this is like saying he is a high class expert on his own Self. But nevertheless he really refers to himself. Later he drops that and says that they could just call him Shyam and then again that they really shouldn't and they should call him Swami Shyam. Then he says that is what his student call him. This was established by 1980's. By saying Shyam is his name he has changed the essential point of the name. It is a tacky thing to do in India. Shyam charan means like devoted to Shyaam Sundara Deva the Lord of the Vishnu set. To strike off the Charan part is saying like to heck with that I am Shyam and later for the devotion to God, because now he thinks, "I am that God". He did that in the early days and told people that they should call him Shyam and he later regretted it saying he was too familiar with them and it was a mistake, that further they should refer to him as Swami Shyam.

There is this whole thing develops from his pretending to be with Maharishi from the beginning of his trip to Canada. Later Paula said "I never saw you there." and he has completely downplayed the story for a while and then revives it because nobody listened to Paula.

Anyhow Maharishi was born Mahesh Prasaad Varma which is dedicated to Mahesh from the Varma family. Or accepted as Prasaad from Mahesh to the family. Later Brahmananda (the Saraswati) died, and Mahesh Yogi gave himself the title Mahaarishi Mahesh Yogi. Now if Mahaarishi would be called Mahesh instead you would understand that it is OK to drop Charan also. It is not. Swami Shyam gave himself the title Swami. He does not formally include the Charan (devoted to)  part of the title. Just Shyam. That is a familiar way of addressing someone in India, but it appears that his intention was rather claiming the direct status (the deity) with (the being others worship in India) in Canada. Everyone else called "Swami Shyam" is called Swami Shyam Something", where the something is Swami Shyam Yogi, Swami Shyam Laal, or Sunder, or Ananda, or Pundit, or whatever. Although greatly disdained by his fellow Indians he assumes the title of Shyam Avatar to the foreigners.

There may be some philosophical reasons for this, but in polite society (sanskriti samaaj) no such claim should be made. He assumed that status relative to the Canadians who were hosting him at the time and it is insulting. Moreover when the student sister of Zella Tunis came from higher up in the TM ranks he called her Saraswati. Then he called Lionel Kilner (sp? - kill nar(man) - you see) Brahmananda also. Then he spread the story that Brahmananda was gay, in 1970 that was worse that now. He may be gay but he is married and his wife was in Kullu for a long time. He has two beautiful girls doesn't he—Ori and Salkna(sp?). In this way the prestige of India's Shankaracharya was insulted within his group without them being aware of it.

The poverty of his ways

I'll set out an idea here that gives some understanding of what S. C. Srivastava is all about, at least from the point of view of exploiting people and the traditions of India.

Item: The woman Swami Gurumayee Chivilaasanaanda (I wish we could all use sanskrit1-2 type face for this so I could spell in Hindi /Sanskrit exactly) was the disciple of Muktananda (Swami). She came from a wealthy suburb of Bombay and was named Malti Shetty. When she went to Muktananda she took vows (underline) and become Swami Gurumayee Chidvilasaanada. The guru mayee part translates as the happiness in and expression of the guru, and the chidvilasaanaanda expresses the bliss of the splendor of the satchitananda chid or God realization effulgence. Something like that. This Gurumayee took vows of the Siddha Order of Gurus and by and large she has stuck with them. She does not marry and she is sannyasin in their way.

Item: When Martha the wife of Gary Radley-Walters came from a rich suburb of Ottawa with her husband she took no vows with "Swami Shyam" but ended up in Kullu valley without her husband, and in a while lived with Kabir. Gary likewise befriended other women and ended up in a short relationship (which was consummated let us say). Then SCS gave Martha (which in hindi sounds like was beaten or killed - masculine) a new name Malti (this name was explained as a very profound sentiment, but was actually just a plain as day modern Indian name. She didn't have to wear orange or take sannyaasi, but she has been screwed for it. She doesn't even know that she was far more capable of realization than she will ever get with Swami Shyam, the low cost alternative to Maharishi.

Do you understand the cheapness of Swami Shyam? Discount meditation teacher slowly becomes the enlightened master. Compare the two women. I have met both and sat with both. Gurumayee for all her faults is far more in many ways than Malti and yet they started with the same skills and the same potentials. So Malti becomes Swami Gurumayi and Martha only becomes Malti of the rich suburbs of Kullu Valley.

Adultery in India - women's rights

Note: I would like to say that Swaami means owner and master, as well as a teacher. If it is owner and female the correct word is swaamimee, and if it is a wife of the swaami that is spoken of it is swaamini. If you call SCS Swami Shyam you should also call Hariji Swaamini. Can you figure it out how much almost anyone in Shyam Space loathes to call her that. If I had known about the chandra chooda (choodaaee means f..k in modern hindi) I would have been obliged to support Hariji (this was in the 70's) in a suit for parstreegaman (adultery) and in India that can get heavy. She could take everything from him. On the other hand he might kill her and get away with it (kitchen fires consume 5000 Indian women a year). And she should do so in sanskriti samaaj (proper society). Not only this, but to the tradition, sleeping with the guru's wife is one the big five sins. Now the guru sleeping with chela or students especially shishya vitiates that sin whether or not anybody should ever think of it. Now at one point he opens his wife "by any means". She was glad to be opened. However the process she lost her integrity. It shows that the openings were not necessarily done for the spirituality of it, but for expedience. This points to a grotesque use of shaktipaata technique (pronounce that correctly please as otherwise you are loving to kill shakti). It is abuse of spiritual power.

Here is the depravity of Swami Shyam: first he develops a huge power from Samaadhi, then he comes to Canada, slowly he develops a clientele there, and then gets a really nice house in Kullu. Next he keeps them going while convincing the men they should not get involved while he feels free with the women. Subsequently he teaches that the men should prefer whores to marriage and also masturbation to relationship. Then he proceeds to "f.ck" their wives and girlfriends. Then he gives them names that sound like dime-store Hindus and convinces people that these names are of great import. Robert for example becomes Ravi. Ravi is a name used in textbooks of Hindi grammar. Martha becomes Malti another common first name. But then not satisfied with that great joke on the West he gives some atypical names like Sheetlaa and Kamaltaa both names of diseases. Or Upalabdhi meaning usefull or Viraat Yantra which sounds like large-street-map, or Dikpaal Skandh which could also be interpreted as the scum found at the bus terminus (in India). Then he proceeded to ruin their souls and their futures and threatened with annihilation implicitly. He did this using by and large the sanction of Indian tradition and their hatreds of Mleccha (the foreigner) and Caste Hindu convictions.

The problem is the rush after the kundalini experience and the craving in the west for real spiritual experience and expression. This is something the church and the synagogue (although Bal Shem Tov was bringing it back) had pretty much removed from their agendas. The kundalini experience is the rising of the serpent kundalini and in this sense is the devil in the tree and wisdom. It is the serpent because it represents only the bare fact of the opening of the psyche but does not incorporate knowledge that is understanding —new perceptions emerge and new powers as the psyche moves from layer to layer of superconscious, (deep unconscious) and what is called astral, or ethereal. One enters helter-skelter into the springs and roots of human being. But concomitantly, in India, one also enters the confusion of the aspirations of the Vedics for political power and conquest, and their use of mantra to call the gods to war, as well as the assumptions that their heroic rishis and sages had awesome powers to destroy by consciousness alone, i.e. Vashisht, disturbed in his meditation, had mowed down a regiment with his flaming third eye. This "weaponization" of consciousness dominates Indian religious aspirations, and is the essence of the Satanic aspect. Indians believe that Westerners are horribly naive about this, and as a matter of practical day-to-day existence there is no Satan or sin either. There are many devils, and many wrongs, but not specifically that tempter and tormentor who's role is is to oppose "God".

Swami Shyam's psychic hostility

The Illisolution described in SCS's nine states of consciousness. Plus, absolution, bebsolution, cebsolution, debsolution, fellsolution, gelsolution, hellisolution and illisolution.

The illisolution describes a state where it is below insect world and contains the souls of the "worst" of mankind torn to shreds, completely destroyed.

When I read it I thought it out of line because it was a concept of Hell imposed in the natural order. Human hells do not generally get listed in the same category as the consciousness of the natural phylla from insects up to animals and then humans and in religion ending with the gods and the divine. In fact it was SCS himself who created the Illisolution, along with many men and women that he knew that despised the Muslims (Illa means heaven to Muslims). He had then proceeded to add the British Christians to his hell and sent the whole damn thing to Canada. He had already destroyed hundreds of people some of them his caste Hindu associates of whom he disapproved. Certainly what landed on me in Canada was from India, and was generating illisolution.

Mu-ang warfare

Or more like there was an imprint in the space that reflected his consciousness and that was paralleled by my own awareness tuned into the common space, that was presumed to be invested with attunement to the God space and was supposed by me to be empowered by it. So did I believe. Because I was really conditioned about SCS I didn't understand at all for a long time what these vibes were and I thought that it was local to my neighborhood, the effects (what some people is Shyam Space used to call a space war or angry vibrations impacting people who were opening through meditation and yoga. I was very opened by my meditations and often could see into the other world or over space myself, and that is why I felt that no matter how angry some folks in   the neighborhood were I shouldn't be too angry about it myself picking up the vibes. I was sensitive.

The following account is how I experienced the influence of the Demon in the spring of 1988. A guru is sometimes known as the master of the aakaash or space and astral domain knowledge is taken for granted. Many riddhi (powers of prosperity) and sidddhi (powers of mind) come to the yogi and are meant to be avoided not indulged in. So the assumptions I made about the following are made with that in mind, a belief that the Guru was God-realized man and had the great powers at his disposal even if he chose not to use them as for example Jesus did. I did not know at the time that Swami Shyam had sent this spook gang. I have two articles Sprishti Hell and Nagual Hell in the appendix which give more details.

I have substituted Demon for "a large spook that was very persistently violent and manipulative." It appears as a psychopathic personality with powers of mind. If you believe I see it as a sort of nonhuman species as in the popular literature you won't understand. This demon is a person, with a group or similarly dispossed spooks, either male or female.

I knew quite a few accounts about spooks from other Shyams. What I didn't know until 1995 was that they had been trained by SCS and sent to Canada. Frankly before I was beleaguered by them I would not even have conceived of sending a spook anywhere especially not a gang of demented Western haters like he assembled.

Understanding Shyams and Shyam Space:

Transpersonal Psychology and Yoga: A Model.

First I would like to remind readers of the ideas of Shankaracharya concerning the composition of the human body mind and soul. According to him there are five bodies that wrap the pure consciousness or paramaatmaa. The first is the flesh, anamayakosh. Ana means food and also in hindi the oldest brother. The second is the praanamaayaa kosh or the body of vital energies. The third is the manomayakosh or the mind body or sheath, the fourth is the vigyaanmayakosh or the body of ego-intellect and the last is the anandamaykosh or the blissbody. aanaandamaaya is the Hindi word for happiness.

If the ashram conventionally called Shyam Space is the collective assembly of persons directly involved with "Swami Shyam" then the collective is also an assembly of these five bodies. This group understood in this way has various sorts of unity depending on the particular body of which we speak. Obviously they are disparate individuals from the point of view of the flesh. From the point of view of the anandamayakosh are they seperate? We know that praana goes around like a wind and there is a degree of mental unity in similarity of opinion thoughts and feelings. But we are generally unaware of how the merging of the anandamayakosh is an actuality. It is because there is an actual space of chidaakaash which is the underpinning of the soul. Wherever there is space there is an real component or ground of consciousness which is the spring or root of this being and it carries thoughts and praana and feelings around as well as sympathetically or not good or ill will.

Enough said. Let us analogize that the ashram is something like a beehive. It has a certain quite flexible structure that centers on the queen bee the guru. I would like to understand "ashram" as the "the "group" just to get away from convertionalisms in that philosophy and I postulate that the group is a sort of being of its own with activity and personality "space" or consciousness and directions in its life.

How then does this shyamspace being live? What does it do? First, all living beings consume energy and export entropy. Cities for example have the surrounding farms for energy and export entropy to the garbage dumps and toilettes. Well the garbage dumps and toilettes of the astral being ShyamSpace are the Western World and its hospitals. What it consumes as food is the western world and its faith, good will, its health and its love. ShyamSpace is an entity that grows best in India and its ignorance and its hatreds of the West. India has some very profound things to say and its yoga is proven to a certain level quite effective. Why is it that so many guru(s) turn out to be absolute rats. Consider that growth of the space of ShyamSpace and its roots in India. S.C.Shrivastava comes from Chandigarh and starts a group without any other Indians except his family. That space grows and takes root in Canada and then returns to India all the while accumulating new members, singing and talking and acting in certain ways. It converts faith in God into love of Guru and then sits statically in Kullu valley. It converts real scientific knowledge of the material world through the Western humanistic science and into semblance of esoteric knowledge and "experience" by plagiarizing and cannibalizing the personalities of the members. Some of the oldest members of that group are so sick and tired that they can hardly say anything about themselves or their world any more. They have very little wisdom despite their intense efforts. They may have tremendous satsangability but really very little more "savvy" then when they first started. Many have a primary reaction to stress and confrontation, which is very like borderline catatonia. You know how ShyamSpace is often accused of sleepiness. In any meditation many are in yog nidra. If something happens they say "lets meditate, its just your mind". The combination of these things is like borderline catatonia. If you approach them outside the group they only have a relation of "group" and do not see themselves as person in the world.

When you first enter this being collective space you find that there is a really big improvement from the yoga saadhana. You can feel energized in the mountain air, and eating a diet that is free from heavy oils and whatever. The personal praan maya kosh is energized and the initial experiences are often very pleasant. They are unique introduction to the astral domain as well. That is until the until the opening of the vigyaan maya kosh is reached. This body collective in shyamspace is really frightening as it represents the fragmentation of India in its astral domain and its traditions. The truth and identity body is in rags. The ananda maya kosh of the collective is fuelled by false suppositions about who S.C.Shrivastva really is. At times when someone has reached a realization via the space they have been blocked by powers that they have never even thought of, and SCS is not about to tell you about it. So if you are very open and a real spiritual person approaching ShyamSpace your first realization about it is that it is seems to be intensely moral while subconsciously hideous. It seems to be a powerful evil person the whole space of the collective. If you talk to the individuals they are mostly really nice people, but when the conversation comes round to in depth understanding of what India is and what guru is and what directions they are going - look out. What you get up front is formulas and what you get in the background is angry flashes, and hates right through from the background of poverty stricken India. Its a flow-through freakout going right through S.C.Shrivastava and into the students and then into the West.

As a person this Shyam Space entity has no real knowledge of itself. They don't know SCS and where he comes from and actually he does know himself either. He has kept so many details of his history out of his knowledge by habit. He has so much conventional understanding about British India and yogic tradition his thinking isn't real any more. He has done the expedient thing and won't know the good of it. He won't hear and he won't hear others about it. It's too big a problem for him to get to the root of it. There are so many things about which he never had a clue even thought he has been talking incessantly about for his whole lifetime. Like despite the fact that he knows so many pooran (old, or mythic) type stories do you think he ever studied pooran as whole its origins its meaning its method, or dhatukosh (dictionary of root syllables in Sanskrit), mantra and beej (seed-or elemental) syllables in the psychologies of India and its meaning to villages like Koonch. That is what is the relation between marma (meaning) and beej(seed sounds) in icchha (the will). Did he figure that out of ten conventional avatars there is one really one—the Buddha. The rest are figures of fictions—stories made up to scare the kids into submission and please the egos.  He didn't know that until he was told in the West! That means that the inspirational head of the nations of Hinduttwa, Bharata, is a science-fiction type person. Yeh he India!

Leaving then can represent the tearing of the soul. The astral domain is actually torn right out. Someone I know commented about the earliest members of the group as not having auras in a very strange way. You can figure that the group splits up and the center is lost there will be some very strong reactions going right through the manomaya kosh of the Shyam Space entity. It will come from the anandamaya kosh being severely and suddenly deflated and the fragmentation of the vigyaan mayakosh, and the hateful grasping of SCS unto the powers. His motive is the need to hurt people and to have enough power to do that and sneer about their anger. He loves "their" fears and loves manipulating "them". Shame on him and shame on India.

From Weldon's Study

In conclusion, a brief summarization indicates that to one degree or another many of the gurus in America directly or indirectly:
1. discard the mind and independent thinking;
2. demand an absolute, unquestioning obedience;
3. reject moral standards;
4. demean and cheapen human life as maya (illusion);
5. see family life as a perversion or a concession to evil;
6. reject Christianity as a spiritual hazard or abomination;
7. offer teachings leading to despair and nihilism; and
8. offer an occult path that may lead to insanity, serious physical ailments, possession, or death.

Are such teachings truly "Wisdom from the East" or are they really the doctrines of demons referred to in Scripture (I Timothy 4:1)?

All of this leads to one basic conclusion: Far from dealing with a benevolent form of spirituality or of godly wisdom, "such wisdom does not come down from heaven, but is earthly, unspiritual, of the devil" (James 3:15).
 
 

The Dawn of Tantra; Herbert V. Guenther, Chogyam Trungpa; ed. Michael Kohn, illustrated Glen Eddy and Terris Temple; The Clear Light Series; Shambala; Berkley & London; 1975, pp. 68-76

Q: It has been said that the Hindu and Buddhist tantras arose simultaneously, that one did not precede the other. Do you think that is accurate?

G: I think that is correct, yes. They are quite different and probably one could not be derived from the other. The emphasis in the Hindu tantra is on a way of doing, creating. The Buddhist tantra with its theory of prajna, appreciative discrimination, having equal status with upaya, action, has quite a different emphasis. For one thing, the Hindu term shakti never appears in Buddhist texts. Those who say it does can never have seen the actual texts. But the idea of shakti is of paramount importance in the Hindu tantra.

The Hindu tantra took over the Samkhya system of philosophy, which is based on the dualism of purusha, the male factor, and prakrti, the female or shakti factor. Purusha is usually translated as "pure mind" and prakrti as "matter."

This is not to be understood in terms of the Western division between mind and matter. Mind and matter as conceived of in the West are both in the prakrti. Purusha is a fairly useless term; the concept corresponding to it fits nicely into a male dominance psychology. The purusha, according to the Samkhya system, throws its light on the prakrti, and this starts a process of evolution.

There are some definite difficulties in this conception. The purusha is defined as being ever present. If this is the case, liberation can never take place-the ever presence of the purusha means that he throws his light, irritates the prakrti, continuously. Since there is this dominance of the male over the female and at the same time everything takes place within the prakrti-all cognition, all action, everything-the system is logically untenable.

Still it has certain good points. The analysis of the prakrti into the three strands or gunas-sattvas, tamas, rajas-can account well for the psychological differences in individuals. Some people are more intelligent, lazy, temperamental than others. This is well accounted for. Metaphysically, however, the system is complete nonsense. It cannot do what it sets out to do, which is provide for the possibility of liberation. It says if a separation between purusha and prakrti takes place there is liberation; but this is impossible if the purusha is ever-present. This was later understood by the followers of the yoga system of Patanjali. They tried to get out of the difficulty by postulating a super-purusha, an ishvara, a god. But this merely opens the way to an infinite regress. If one is not enough and a second is supposed to be, why not a third, a fourth, a fifth?

Such a set of improbable conceived principles was bound to present such difficulties. The prakrti is said to be unintelligent, but all intelligent processes occur in it. The purusha is said to be pure intelligence, but it doesn't cognize. This is like saying, "Look, I have a very special book; but this book has no pages, no print, no binding, no cover-but it is a book!"

Q: What is the movement of this relationship between purusha and prakrti supposed to be and how is it supposed to come to an end?

G: The prakrti or shakti is utilized by the purusha. The simile is that he asks her to dance and to perform various antics. Then he says, "Now I am fed up with this so stop it." Then he says, "Now we are free." This is a bit primitive.

Q: Can you relate tantra to advaitism?

G: The term advaita, as we use it, stems from Shankara's Vedanta. The Buddhists never used this term, but used rather the term advaya. Advaya means "not-two"; advaita means "one without a second." The conception of "one without a second" puts us at once into the realm of dualistic fictions. Rather than remaining in immediate experience, with the idea of "one" we posit a definite object. This would then necessarily be over against a definite subject, which is the implication Shankara wanted to deny with the "without a second." By saying "not-two" you remain on solid ground, because "not-two" does not mean "one." That conclusion does not follow.

In the works of Saraha and other Buddhist teachers, it is said that it is impossible to say "one" without prejudgment of experience. But Shankara and his followers were forced by the scriptural authority of the Vedas to posit this One and so were then forced to add the idea "without a second." What they wanted to say was that only Atman is real. Now the logic of their position should force them to then say that everything else is unreal. But Shankara himself is not clear on this point. He re-introduced the idea of illusion which had previously been rejected by him. Now if only Atman is real, then even illusion apart from it is impossible. But he was forced into accepting the idea of illusion. So he was forced into a philosophical position which, if it were to be expressed in a mathematical formula, would make absolute nonsense. So intellectually, in this way, it could be said that the Vedanta is nonsense. But it had tremendous impact; and, as we know, the intellect is not everything. But as the Madhyamika analysis showed, the Vedanta formula simply does not hold water. And Shankara himself, as I said, was not completely clear on this point.

In translating Buddhist texts, it is necessary to take great care with the word "illusion." Sometimes it appears in what is almost an apodictic or judgmental sense. This happens especially in poetry, where one cannot destroy the pattern of the flow of words to make specific philosophical qualifications. But the basic Buddhist position concerning illusion, as prose works are careful to point out, is not the apodictic statement made by the followers of Shankara that the world is illusion. The Buddhist position is that the world may be like an illusion. There is a huge logical difference between saying the world is an illusion and saying the world may be like an illusion. The Buddhist position suspends judgment.

So while it has been suggested that Shankara was a cryptoBuddhist, because, in fact, he took over almost the entire epistemological and metaphysical conception of the Buddhists, there remains this very crucial difference.
 

Gods of India, E. Q. Martin

PP 142 A sect called the Vallabhaacharya, or MahaaRaaja sects, betrays in an unmistakable form the immoral tendencies of Krishna worship. The spiritual leaders of this sect have had the audacity to assert that they themselves were incarnations of the youthful Krishna and that worship is to be paid to them by their votaries in full and untrammelled gratification of their passions and desires. Needless to say this has led to the grossest immorality and debauchery. This may be fairly said to be the characteristic tendency of Krishna worship.
 

Shree Krishna Stotram (Madhurashtakam)

Starting:
adharam madhuram badanam madhuram
nayanam madhuram hasitam madhuram
....
and signed
iti shreemad wallabhaachaaryaa
kritam madhurashtak sampoornam
from Stotram Ratnavallee of the Geeta press
was his chief mantra

Hindi translations: Bhaargava Concise Hindi-English compiled and edited Prof. R.C.Pathak, B.A.,L.T., Baargava Book Depot, Chowk, Varanasi., 1963

adhara: n.mas. the space between heaven and earth, the lower lip; adj. inferior.
saMskR^ita: mfn. (connected with %{adha4s}) , lower , inferior , tending downwards low , vile worsted , silenced m. the lower lip , the lip , (%{A4t}) abl. ind. see s.v. below (%{asmAt}) abl. ind. below L. (%{A}) f. the lower region , nadir (%{am}) n. the lower part , a reply , pudendum muliebre (vulva) L. [Lat. {inferus}].
adharama n.mas. sin. adharma n.mas. injustice,vice, sin, wickedness;
vallabha adj. dear, beloved; -n.mas.a lover, husband, dear friend. vallabhaa, n. fem. beloved wife, mistress.

The point is that we were at first told that the word adhara was the upper lip and the space—that is The Space. So beween Sanskrita and Hindi the word had changed meanings. This was the primary indirect of Shyam Space teachings. He was coming on as the beloved (lover) and a good read through the whole mantra indicates he was expressing sexuality through the mantra. SCS in pronouncing vadanam as badanam (badnaam or bad name) has made a perverse entry in his teachings. He does this on purpose because to misspeak the veda or misteach it is to destroy the enemy. He wants to be able to say to his traditional associates that he isn't really giving away the secrets of India. Vallabha refers to the married life and not as is depicted here, the sport of raping Radha. The word gamana has definite connotations of sexuality: n. going , moving , manner of going Ragh. Megh. &c. (ifc. f. %{A}) going to or approaching (with acc. or gen. [R. i , 3 , 22] or %{prati} or a local adverb or ifc.) Ka1tyS3r. MBh. &c. going away , departure , decampment , setting out (for war or for an attack) ifc. sexual intercourse (with a woman) Pa1rGr2. ii R. Sus3r. (with a man) Gaut. ifc. undergoing , attaining , iv , 22 Mn. i , 117 R. v , 15 , 48 footmarks (?) , iii , 68 , 50. This was hardly the metaphysical teaching that we were led to believe. After a while he changed the mantra to amaram ham madhuram ham, and this still retained the old self imagery of the madhurashtakam, but removed the offending word adharam so that outsiders could not get a hold of it. As was said in the notes the word ham in hindi means 'we' and is used by women sometimes as 'I'. In sanskrit ham does not mean "I" at all but is an expletive, close to humph sometimes. Hence the men in his group were made to look like fools as they sang his mantra along with the women. They were emasculated by his mantra. Way back Lucy had written him a letter asking about her Beloved and what did he think about it? You can guess what kind of propaganda came back at her from the wanna-be vallabha especially as Lucy was clearly thinking the Beloved would be her husband. God damn the man any how!

At verse 3 SCS had begun to waver incredibly and thus the "initiation" had been really a bad vibe and a heavy scar in my consciousness. Because at verse 5 was his secret desire with respect to the realization of his name Shyam. The following is a typical Indian translation or the verse:

(karaNaM) = (n) action;
(taraNaM) = (n) swimming, crossing;
(haraNaM) = usurping, destroying, grabbing;
(ramaNaM) = (n) sport;
(vamitaM) = vomiting?/warblings/mutterings;
(shamitaM) = controlled(timid) action?;

Verse meaning: His action, swimming, stealing/snatching, sport,
mutterings and timid actions are all sweet. Everything about the Lord of sweetness is sweet. This translator cannot get over the hump as it were.

Monier-Williams definition - shamitaM: mfn. (fr. Caus.) tranquillized , relieved , quelled , quenched , allayed MBh. Hariv. &c.

The translation of the verse is really wrong. The very essence of unconscious covering of the realities of India's tradition. The word vamitam refers to ejaculation (as when an elephant blow water from its trunk - nose - or naak.) So in reality he has seized the young woman, had sport with her, climaxed and then, like a buck rabit, falls off the doe on his back and appears paralized for a moment he is shamitam (what woman doesn't know what kind of sex that is).
 

Love his deed, his swim, his steal, his charm, his mutter, his peaceful calm. Raping Radha
All that is His, of the Lord of Sweetness, I love it, it's so sweet, it's so sweet .. 5 ..

yaShTi: 2 n. (only L.) or f. (also %{yaSTI} cf. g. %{bahv-Adi} ; prob. fr. %{yach} = %{yam} ; for 1. %{yaSTi} see P. 840 , col. 3) `" any support "' , a staff , stick , wand , rod , mace , club , cudgel pole , pillar , perch S3Br. &c. &c.

Essentially Lord of Sweetness has seen a woman on an island, has swum over and seized her and then had intercourse. Afterwards the shameful boast (gopaa-gopee) and cover up. The flute and the yashtir (" any support "' , a staff , stick , wand , rod , mace) and creation, oppressed, ripened one or fruit, the cowboys all applaud themselves for their 6 inch sticks.

From: The Gods of India: their history, character and worship.
E.Q.Martin, Indological Book House, Delhi, India, 1988

Five kinds of lying justified by Krishna
1. On the occasion of making marriage arrangements
2. To deceive and beguile a woman
3. When life is in danger
4. When one’s entire property is about to be taken away
5. For the sake of a Brahman

Krishna and Radha
1. Radha is the wife of Ayangosha
2. The husband is very angry
3. They fool him and pretend that she is worshipping Kali. Then when the husband comes by Krishna changes into Kali form and the husband also joins in.  

The cover up was using his "yogamaya" to appear to the husband of Raadha as if he were Kali.

Now SCS didn't pretend to be Kali or worshipping Kali with Raadha but he did get into pretending to be Shiva by singing Shiv Taandawa Stotram which I have included with commentary here. But by doing so he has entered into a space and drawn his students there as well, where "Altogether then the hymn is full of cognitive dissonance and contradiction and very likely will only produce madness, i.e. in singing it one become Raavana and not pure bliss consciousness."

"At the conclusion of his evening worship, he who chants this hymn dedicated to Lord Shambhu and created by Ravana, receives chariots, elephants, horses and other riches whichever remain favourable to the persons by the grace of Lord Shankar.15" While espousing renunciation the expectation is that one will get the best that life can offer in properties. The serious intent of acquiring a chariot for example without work (as it is not said "may my chariot making business prosper" or that kind of aspiration), is the essential misdirection of the hymn. Who is going to make the chariot and who is going to give it to the pseudo-renunciate who sings the song. The fact is that oneness with such a deity includes the power to destroy, in other words there is an inherent threat. The song itself develops the power and it is not very pure in intent. In this way the neighborhood is coerced for its work through the use of this mantra.

Concerning the better parts of Indian tradition
 

Advaita Vedaanta; A Philosophical Reconstruction; Eliot Deutcsh; University of Hawaii Press,
Honolulu, First published by the East-West Center Press 1969; Paperback edition 1973, 1980, 1985, 1988

ISBN 0-8248-0271-3
Introduction pg2

Advaita Vedaanta is the non-dualistic system of Vedaanta expounded primarily by Shankara (ca. 788-820). It has been, and continues to be, the most widely accepted system of thought among philosophers in India, and it is, we believe, one of the greatest philosophical achievements to be found in the East or the West.2

note 2

The Bhagavadgita is not, for Advaita Vedaanta, as important as these other works, and for the very good reason that the Gitaa is not primarily an Advaitic treatise. It does, to be sure, contain an Advaitic dimension, but on the whole it presents a more pronounced theistic orientation. (Cf. The author's Bhagavad Gitaa [New York: Holt, Rinehart and Winston, Inc., 1968] and Edgerton's and S. Radhakrishnan's translations and introductory essays on the Gitaa.)

2 Shankara's system is best labeled "non-dualistic" rather than "monistic" to distinguish it from any position that views reality as a single order of objective being. Advaita Vedaanta is concerned to show the ultimate non-reality of all distinctions—that Reality is not constituted by parts, that in essence it is not-different from the Self. The unity or "oneness" that Advaita upholds, as we will see later in close detail, does not require variety or multiplicity, as is the case with most monistic views, in order to be affirmed.

1 Brahman

There is a principle of utter simplicity ubiquitous in Nature. The wise realize it as silence divine.

Brahman, the One, is a state of being. It is not a "He," a personal being; nor is it an "It," an impersonal concept. Brahman is that state which is when all subject/object distinctions are obliterated. Brahman is ultimately a name for the experience of the timeless plenitude of being.1

I

Brahman is designated by Advaitins as saccidaananda: as "being" (sat), "consciousness" (cit), and "bliss" (Aananda). These are not so much qualifying attributes of Brahman as they are the terms that express the apprehension of Brahman by man. Saccidananda is a symbol of Brahman as formulated by the mind interpreting its Brahman-experience.2

1 The term "Brahman" first appears in the Rg Veda (ca. 1200 B.C.) in close connection with various sacred utterances that were thought to have a special magical power. Originally, then, the term may have meant "spell" or "prayer"; an utterance that was used for the magical attainment of worldly wishes and other worldly desires. Later, in the Braahmanas, Brahman comes to signify that which stands behind the gods as their ground and source, and in the Upanishads generally it becomes the unitary principle of all being, the knowledge of which liberates one from finitude.

2 Advaitic thinkers refer to this type of designation as "definition with reference to essence" (svarupalakshana) as distinguished from a "definition with reference to accidents" (tatasthalakshana). With the designation of Brahman as saccidaananda, we have an essential identification of sat, cit, aananda with Brahman rather than an adjectival qualifying of Brahman. In other words, sat, cit, aananda are not intended to be qualifying attributes or accidents of Brahman, i.e., something that is superadded to it; they are intended to be expressions of its essence. Our main contention here though is that these terms are really being used properly not so much in a logical sense as in a phenomenological manner, for the problem is one of describing the fundamental features of man's experience of Oneness.
 

Of course SCS has not understood even this very well. To him satchitananda is absolute bliss consciousness and in his mind this replaces brahma. This is a devastating egoic error in the sense that it is personal appropriation of the impersonal Brahman. His lack of refinement in this thought, consciousness or conscience shows in a lack of surrender and all kinds of effects follow from it, his realization is not holy, not holistic, not reflecting whole-ism, not getting it at all - and therefore in denial extreme of the real existence of the One God and God effect in history. His vision of oneness, in a land so divided by language, by beliefs, by caste and race that any sort of personal oneness would meet with terrible resistance, is but a risible copy of the "one without a second" of Advaita along with a blotchy over painting of the oneness of faith and humanitarian openness  of the West. His "space" is almost as empty of spirit as the view of the physicist's, and as a matter of fact seems to be conjecturing competition from India in the space-race -- because the space in India is aakaash and is a gross (pancha bhoota) element along earth, water, fire and air. It is a catch-them-up in his basket word, designed to reroute marveling about American achievements in science to his inner space competition. Space is, by itself, inanimate or dead matter as is SCS's intellect and spirit. Instead of, Buddha like, spreading his dharma net, he is a fat cat coughing up a rhetorical hair ball. The principle difficulty is of mixing the monoidal kevalya (isolation) of pataanjali's ashtanga yoga, with the Me (meum) Dev or Krishna of the Bhagavaada Geetaa, and the Absolute of the Advaita -- "One without a second" as mentioned above. While proclaiming the "Vision of Oneness" of Shyam Space the Shyams relied principally on the Geetaa and Pataanjali. While they seemed to have their minds fixed on the Absolute or the space they were repeatedly transiting the notion that Krishna Deva was actually Gurudev and while "bowing down to and becoming one with" just plain forgot or ignored the fact that becoming one with meant abiding by the same corrupt and decayed social system -- the aaryaa. This same realm was only owned by SCS and yet even there he was unable to master his own mind about where exactly he did fit into that world. Hence such anxiety was passed over to his students who preferred that pain than to return to the West and to have to fit into a world which appeared to be about to blow itself up, and which was spiritually defunct. A social worker once said to me, as I sat discussing my problems with cults and Shyam Space, "Toronto is spiritually dead." But ironically now India is in a nuclear cold war with Pakistan, many people in the West have pursued spiritually apart from "organized religions", and pursue work that can be very spiritual, as ecology is founded on principles of respect for life. Service industries have a greater part of the work world, and the web of life is honored while time and space are shortened, through intelligent use of communications resources. Not only, but millions of  people are yoga-aware.

Boley! Satguru maharaaja ki jay! (not)

"The post he held by this precarious tenure carried with it the title of king; but surely no crowned head ever lay uneasier, or was visited by more evil dreams than his. For year in and year out, in summer and in winter, in fair weather and in foul, he had to keep his lonely watch, and when ever he snatched a troubled slumber it was at the peril of his life. The least relaxation in vigilance, the smallest abatement of his strength of limb or skill of fence, put him in jeopardy; gray hairs might seal his death warrant.

...To gentle and pious pilgrims at the shrine the sight of him might well seem to darken the fair landscape, as when a cloud suddenly blots the sun on a bright day. . . . " The Golden Bough - The Garden of Nemi, Sir James George Frazer

Buddha and the Jainas
 

"Buddha remained at Kapilavastu, staying in the monastery in Banyan Park, intending to go forth on his rounds at the end of the rainy season when some robes which certain monks were making for him were finished.

One day a Jaina layman named Simha went to Buddha to ask the Perfect One if he taught a doctrine of nonaction as did the Nirgrantha leader Vardhamaan Jnaataputta. Declared the Enlightened one: "There is a way, Simha, in which one might correctly say of me that the Ascetic Gautama teaches the principle of nonaction; but there is also a way in which one might correctly say of me that the Ascetic Gautama teaches the principle of action. How is this?

"I proclaim the non-doing of evil conduct of the body, speech, and thought. I proclaim the non-doing of various kinds of wicked things.

"But, Simha, I also proclaim the doing of good conduct of the body, speech, and thought. I proclaim the doing of various kinds of good things."

Now, shortly afterwards while the Tathaagata was still at Kapilavastu, the Nirgrantha Jnaataputra died at Paapaa in the country of Mallas. And from the moment he died, the Jainas became split and divided, and quarrels and disputes broke out among them. They argued and attacked one another’s opinions with such fanatical violence that all the people were disgusted.

It happened that Cunda the novice, a Buddhist monk, had been in the Paapaa at the time of Jnaataputra’s death. And after the rains had come to an end, Cunda left Paapaa and come to Kapilavastu and told the matter to Shaakyamuni.

"Killing seems to be the way of the followers of Jnaataputra," sad Cunda. "Even the white-robed lay disciples were disgusted with his monks."

"So it is Cunda in the case of imperfect religion," declared Buddha. "In this case, Cunda, there is a teacher not fully Enlightened, and a doctrine and discipline badly expounded, badly set forth, not leading to Nirvaaana, not tending to serenity, and set forth by one not fully Enlightened, with support destroyed and without resource.

"In that doctrine and way of life the devotee has neither reached a position which accords with that doctrine, nor right conduct, nor does he walk in accordance with that doctrine, but becomes a hypocrite and sanctimonious fraud.

"In this respect, Cunda, the teacher is at fault and his false teaching is at fault, but the devotee is not to be judged harshly. But if anyone should say to such a devotee, ‘Come, friend, live up to the tenets of your religion as our teacher taught you’ - then both he who gives such advice and he who takes it produce much demerit for themselves. And why? Because that doctrine and discipline are badly expounded , badly set forth, do not lead to Nirvaana, do not tend to serenity, and are set forth by one not fully Enlightened, with support destroyed and without resource."

The Buddha, His Life Retold, Robert Allen Mitchell, Paragon House, New York, 1989