Showing posts with label Gurumayi Chidvilasanada. Show all posts
Showing posts with label Gurumayi Chidvilasanada. Show all posts

Mar 16, 2014

Response to SYDA's letter denouncing the Salon.com article about Eat Pray Love and Siddha Yoga

Tuesday, August 17, 2010

Deniers

I personally knew many of the people who have commented on this letter, and who were and are trustees. I personally know that they know the facts about Siddha Yoga. I know that they know the following:

  • that Swami Muktananda was a sexual predator who molested scores of women, including minor girls, lied about it, and threatened those who told the truth with violence;
  • that Gurumayi, Muktananda's successor after his death, encouraged and enjoyed a campaign of harassment and violence against her brother when she wanted to remove him from power within the organization;
  • that Gurumayi routinely lied to her followers, had her followers spied upon, and publicly humiliated followers by revealing information they had shared with her privately;
  • that Gurumayi blamed young women in the ashram for what happened to them when they were seduced and molested by male leaders there, and protected and defended the molesters.

These are just a few of the more concrete abuses that can be cited. More difficult to describe is the environment of intimidation, the belligerence, the control over every aspect of the followers lives, the exploitation of workers who are expected to work endless hours without pay or benefits and yet made to feel guilty and ashamed for never giving enough.

Additionally, the premise that there is a human being, in this case Gurumayi, who is self-proclaimed to be a "fully realized master" means what? that everyone else who is not a "realized master" is inferior to her? Such a premise is simply a means by which Gurumayi profits through the subjugation of others who have come to believe that they too can have a little piece of that superior status. All you have to do is follow the leader, no matter where she leads.

Sure, VIPs, or SCs as they are known in the ashram (Special Consideration guests) like Elizabeth Gilbert, wouldn't see any of this or have a clue. They do not have exposure to the hidden world of the inner circles around Gurumayi. The rich and famous get the sanitized Siddha Yoga. Folks without money willing to devote their lives to what they think of as a true religion get a very different experience.

I know that these trustees and many of these followers personally know of all these abuses and so much more deception, corruption and abuse, from the earliest days of Swami Muktananda, to the present. That they continue to choose to deny these facts is tragic, but also despicable. SYDA sells spiritual enlightenment through devotion to the guru, at a very steep price: your integrity, your moral values, and your independent and critical thinking. And after you give all those things up, and delude yourself into thinking you are still aspiring toward enlightenment, your only choices are either to tell the truth and leave Siddha Yoga - or stay and become a denier and defender of abuse, exploitation and corruption.  The facts that SYDA and its apologists want to deny are readily available in media articles and personal testimonies. See the website that I maintain at www.leavingsiddhayoga.net.

Since I left Siddha Yoga, I receive an endless stream of hate mail from the deniers - I'm sure more of that will follow this post. That's what Siddha Yoga spirituality is about - vilify critics, deny abuse, and keep filling those Swiss bank accounts. Caveat Emptor!

Daniel Shaw Nyack, NY

Jan 1, 1997

Book Review: Daughters of the Goddess

Book Review: Daughters of the Goddess

The myths of India are rife with female goddesses both terrifying and placid. From the blood-filled mouth of Durga to the generous beneficence of Lakshmi, the varieties of religious experience are conveyed through graphic images. In Linda Johnsen's naïve treatise on women "saints" in India, we get a true believer's take on a few individuals who have become well known in today's spiritual marketplace. Goddess worship is embraced by many "New Age" Westerners as the cutting edge of millennial spirituality; yet, it often ignores the ancient traditions of the East. Those Westerners, both male and female, who idealize their teacher's status as divine risk getting caught up in a culture they neither understand nor have fully explored. It is often the exotic or eccentric that gets mistaken for the Divine.

Much of what is laid out in the early part of the book are anecdotes and stories handed down by teachers to convey the difficulties that women have had to confront in a culture where roles were, and to a great extent still are, defined by men. Where those individuals triumphed over the disapproval of the society around them, it is a testament to their courage and determination to realize their spiritual goals at all cost. Unfortunately, Johnsen gives credence to some individuals who represent a "tradition" with a controversial history. A case in point is the group led by Gurumayi Chidvilasanada, Sidha Yoga, founded by Swami Muktananda, who reportedly took advantage of young female disciples while acting as guru and spiritual teacher. Muktananda is revered to this day by Gurumayi and her many followers.

In contrast, it was refreshing to read of Anandi Ma's exhortation to test the teacher "a thousand times"; yet, "Once you have accepted no questions to be asked. Then you follow." In the environment around the teacher, it is often difficult, if not impossible, to express one's concern without being ostracized. This leads many to "jump into" a group they hope has all the answers without looking critically at the history and qualifications of the teacher.

Among others whom Johnsen has confidently proclaimed saints is Ammachi, a simple woman who speaks no English, yet has thousands of Western devotees. Her elementary charm and emotional singing at first glimpse seem innocent enough. Yet, controversy has swirled around her in India, where questions about the management of an orphanage she founded raise concern about the integrity of her mission. Also described is Maya Amma, an avadhut, or unconventional sage, whose age is estimated at 80 years, and who "does not bother about any of the material concerns of the rest of us, including clothing." She roams Southern India with a pack of half-wild dogs. To the faithful, this is a sign of her commitment to a life of nonattachment. Unfortunately, such behavior on the part of gurus along with the devotional and unquestioning attitudes of some followers leaves me concerned for those individuals impressed by the "exciting atmosphere" created around these individuals.

Johnsen is a good storyteller who engages the reader in her fascination with the people and culture of India. What I found lacking is a healthy dose of skepticism and balance. Giving oneself over to any "saint"--male or female--carries with it certain risks, and each group should be thoroughly researched. Johnsen's work can be only a part of that research.

Joseph Kelly
Thought Reform Consultant
Philadelphia, Pennsylvania
       
Cultic Studies Journal, Vol. 14, No. 1, 1997