Why Do I Criticize Sadhguru Jaggi Vasudev?

(I am republishing an answer that I wrote on Quora. The question was asked by an anonymous user and here is the complete question in his own words: ” Why are there some opponents of Sadhguru who are dedicated to nitpick something wrong instead of learning or appreciating many correct things that he says?“)

I am pretty sure that I am one of the so called ‘opponents’ who seemingly has a dedication for criticizing him; I also think that the anonymous guy who asked this question is someone that I am aware of; a guy who feels angry and hurt after reading my criticism about Sadhguru.

So let me explain why I criticize him. I hope the poor guy understands why, instead of taking it too personal. I will also narrate the story that happened between this poor guy and me on Quora :). The poor guy is the hero of that story :).

Assume that the poor guy is the one who is in the front of everyone else, in the following image!

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This is a very important answer. So, I suggest you read it word by word without missing anything. Don’ be in a hurry to comment, read the complete answer…

This answer is going to be a long one..Because, I have to cover many things in this answer, to give you a perfect context. If you can’t read it now, just bookmark it and read it later.

Don’t wonder why I am taking my time to write all this. This is a multi-purpose answer. I will also be republishing this in my blog. I enjoy what I do and ideas simply flow like a stream once I sit down and write. So I absolutely have no difficulty in writing such answers…

First of all, I am not an opponent of Sadhguru. I don’t hate him and I am not against him personally.

I have praised Sadhguru many times. When it comes to the clarity in his speech, his wonderful voice, his humor sense, his involvement in life, his expertise in driving, his ability to be open to experience , his interest in architecture and many other things, he is excellent! You can read my review about him here: Shanmugam P’s answer to What is your review of Sadhguru Jaggi Vasudev (Indian yogi)?

I don’t care much about legal allegations against him. I have rarely spoken about them, except some questions that were raised regarding his wife’s death. Another blogger explains those questions better than me, I will give you that link: The controversial death of Sadhguru’s wife Vijji . There are some questions which are not addressed by Sadhguru and they are very important.

But when it comes to other allegations, I have listened to both sides of stories and I don’t always cling to one possibility. Also, I know that when a leader is running a huge organization, the leader is usually seen responsible for the fault of some unknown follower.

I don’t want to speak about something that I am not certain about, just to defame someone. But sadly, some people think that it is what I am doing. No, it is not! Defaming him is not my intention…

My Criticism is only about one and one thing only!

There is one thing that I am certain about… And my main criticism about him is related to that one thing alone! It is spiritual enlightenment and it also includes some extraordinary claims made in the name of spiritual enlightenment.

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I know what it is.. But the hardest thing to talk about is that, people already have a lot of ideas about enlightenment.. Many people think that they know what it is, by going by the words of their own gurus, their own scriptures and their own imagination..

I have had my share of wrong assumptions about it too. But it all pretty much ended in 2014..( a few of those wrong assumptions were still remaining which I got clarified three years later). I went through something, a psychological death of the sense of self, an extinction of a limited self that made me realize that I was never separate from the existence and this whole idea of a separate self is an illusion. It ended all my self-referential thinking, all the self-induced suffering, all my seeking and longing and gave me a sense of absolute freedom..

I don’t call it enlightenment because I hate to associate my experience of reality with a word that has been misused from the time immemorial. And, saying ‘I am enlightened’ is actually incorrect because that statement is inherently dualistic.

This doesn’t necessarily mean that those who have declared it were not enlightened. But it is also true that they don’t really talk about it unless there is a compelling reason. Language itself is dualistic, it can neither capture the absolute truth nor can it convey the pure experience of reality. But language can be a useful device to point out where to look and to tell people how to do that. To understand more about spiritual enlightenment, read this answer: Shanmugam P’s answer to What is enlightenment?

I have tried to meditate all my life. I did my first meditation when I was just 7 years old. I thought meditation is just sitting in closed eyes and with crossed legs with no body movement. Later when I was about 10 years old, I learnt and tried to do various asanas, pranayamas etc. But I really didn’t understand what spirituality is all about. The general idea that I had in my mind was that spirituality is all about suppressing my desires, fighting with my own mind, reading all the spiritual books in the world and trying to show extreme devotion to a personal God. It never worked even though I read all the books I could. When I was in the verge of committing suicide, I came across a book which had talks of Osho. And all I could say was ‘wow!’..You can read the full story here: The Journey of a Seeker – My Story.

If you read my short bio in my blog, it will read like this:

I am a blogger and I was a spiritual seeker. I had a tremendous awakening experience in July 12, 2014 on a Gurupurnima day in the presence of Sadhguru but I wouldn’t call that as spiritual enlightenment. But it did free me from many things and changed many things

When people read this and also read my criticism against Sadhguru, their first response is “I kind of feel weird because you say you had an awakening in the presence of Sadhguru and yet you criticize him, lol”. I am pasting a reply that I gave to one person who said this:

Yes.. I have mentioned that it happened during Sadhguru’s satsang on a guru poorinima day because that is exactly what happened. But usually what people do is add their own explanations for it. Human beings have been doing it for ages. What people forget is that correlation is not causation. Probably there is a correlation between full moon days and spiritual awakenings. But when we create our own explanations for it, errors are bound to happen. If you read my bio again, I have never said that Sadhguru’s presence caused my spiritual awakening. I was already doing everything in a focused way during the two months prior to it and it reached a peak during that day. That is all I know!

If you read my blog post regarding my spiritual journey, you will understand the context of it. The only spiritual practice that I did on a regular basis was ‘witnessing’, a meditation suggested by Osho which can be practiced anytime, anywhere.

” My way of meditation is very simple. There are one hundred and twelve methods of meditation. Out of all of those I have chosen the most simple – the most easily done. I call it witnessing.

The moment you witness something you become separate from it, you are the witness, the thing becomes an object – the witnessed.

If you are walking on the road, and you are also witnessing that you are walking – not going along just like a robot, mechanical, everyday habit, the road is known, the legs know it, you can even walk with closed eyes. But walking with absolute alertness every step, every fall of a leaf, every ray of the sun, every bird flying in front of you, fully alert… slowly, slowly, you become aware that you are not the body that is walking, you are something inside which is witnessing.

Once you have witnessed your body, you have got the knack of the method.

Then you start witnessing your thoughts – sitting silently, just watching the rush of thoughts, not interfering, not saying, “This is good. This is bad.” Not justifying, not appreciating, no judgment… non-judgmental witnessing, just like the mirror. Anybody passes by, the mirror reflects it; that’s all, it makes no comment.

Strangely enough, when you stop making comments on the thoughts, they begin to stop; your comments keep them alive. Once you are simply a mirrorlike witness, thoughts disappear, and you become aware of a deeper layer, of emotions, moods, which are very subtle. You are not even aware many times that you are sad. You are often not aware of what your emotional state is – it is very deep, there is a thick layer of thoughts. When thoughts have stopped, then you become aware of a very subtle breeze – and there is a great joy to see it pass. The method remains the same – you remain a witness without judgment.

First body, second mind, third heart. And the fourth happens on its own.

I call my way the fourth way because after the third you cannot do anything.

Once your emotions and moods disappear, suddenly there is a quantum leap – the witness has nothing to witness anymore. It comes home. It witnesses itself. It becomes both the seer and the seen, the object and the subject, and for the first time you have unity. This experience of absolute organic unity of your consciousness has been called by different names – moksha, nirvana, liberation, enlightenment, illumination. Whatever word you choose makes no difference.

But this is the ultimate peak, this is the ultimate goal of human life.

So my method is very simple. You need not even sit to do it. You can do it anywhere – walking on the street, sitting in the bus, sitting in the plane, eating, even sleeping. When you are going to sleep you don’t fall asleep suddenly, it takes a few minutes; just watch how the sleep comes in. Slowly, slowly, you will see sleep coming in, and as your witnessing becomes deeper there comes a moment when you can see that the whole night you are asleep yet still alert.

I have tried almost all one hundred and twelve methods. That list is exhaustive, there is no possibility of adding a single method more. You can make a method of combinations, but those one hundred and twelve are exhaustive.

Out of them all I have chosen witnessing, because most of them are based on this in different ways. ”

– The Last Testament Volume 4: Chapter 15 by Osho

A guy who commented on my spiritual journey in my blog kept advising me to read Vigyan Bhairav Tantra. I told him that I already read that and I also gave him the above excerpt. Then I explained the following:

What Osho called as witnessing is exactly what I practiced. Witnessing, self-inquiry, mindfulness and nididhyasana are all essentially the same, even though described differently and approached differently. It is the most direct approach and extremely powerful.

That is exactly the reason why Ramana Maharshi advocated self-inquiry. It is a deep inquiry of every thought, experience, emotion and sensation that arise moment to moment and recognizing that none of these objects of consciousness is ‘me’ or ‘mine’.

It is negating everything that arises in your consciousness as ‘not me’, ‘not me’ by simple recognition; not by thinking or analyzing or verbalizing it but just noticing for what it is. It is also called as ‘neti-neti’ method, which literally means ‘not this, not this’…

After this transformation, my life was completely different. I forgot all about spirituality, all about future and past and I totally forgot to think about me.. But there were challenges that I faced during the first 3 years because there was a period of integration. There were a lot of old tendencies which had to lose their momentum over a period of these three years. I still had deep reverence for Sadhguru during these three years and I never had a doubt regarding his claims.

In December 2016 I had to change my job. While updating my resume, I was quite surprised… What am I going to say when the interviewer asks ‘Tell me about yourself’?.. I had not thought about myself, the image of me that was derived from my past for the last three years. It has been long since I thought about my strengths and weaknesses, my objectives and all that. So, I had to make some effort to recollect many things about me.

That is when I also started posting in my blog. I had spent about Rs. 22,000 to buy Linga Bhairavi Gudi and Rs.11,000 for Dhyanalinga Yantra because I thought that It will create an energy space in my home, something that may help my family. I spent about a month from September 2016 until the Navarathri festival that year in decorating Linga Bhairavi with flowers, offering sweets and fruits to her, singing, listening and playing the songs from ‘He Devi’, an album released by Sounds of Isha. I kind of created a forced duality to see myself separate from Linga Bhairavi that triggered a lot of forgotten memories and feelings. I used to be very devotional when I was a kid and usually such practicies trigger those memories. The nine days of Navarathri that year was a period of intimate devotion and a roller coaster ride of emotions. It all came to an end on the 10th day, the Dusserah festival which I spent in Kulasekarapattinam, a town famous for Dusserah celebration. I had a permanent tattoo of Linga in my right shoulder that day.

The poor guy who thinks I am an opponent of Sadhguru thinks that the purpose of my whole blog is to criticize and defame Sadhguru. No, it is not! The very first post that I made in my blog was a poem that I wrote about Linga Bhairavi and Dhyanalinga. Here it is: தியானலிங்கமும் லிங்க பைரவியும் – Kural Venba about Isha and Linga Bhairavi

My wife was pregnant and we were expecting a delivery in the month of December. I was expecting a female kid and I wanted to name her ‘Bhairavi’. But it turned out to be a boy and we named him Lingesh. He was born on December 11th, 2016. December 11 is also the birthday of Osho; what a coincidence!

Anyway, this was the time I was slowly regaining my faculty of logical thinking. I literally stepped out of my logical mind during the transformation that happened in 2014 and I had to slowly learn to think logically. I was like a kid for the first two and a half years and I slowly learnt to act like a grown up. This was really like a second birth for me.

And I never seriously considered what happened to me but I found that Sadhguru’s version of spiritual enlightenment was seriously contradicting with many things that happened to me. There was no way that I could match what happened to me with many things Sadhguru is talking about. But still, I could never think that Sadhguru could be wrong. One thing was clear though, my seeking had ended, there was absolutely nothing that was lacking, nothing to gain anymore and nothing to improve upon! There was no solid and consistent self to improve upon or to attain anything. My life was peaceful, fulfilled, joyful and there was absolutely nothing that was lacking. There has been a sense of tremendous freedom, the kind of freedom that I had never experienced in my life. It is only when people taste such a freedom, they could understand how bound and helpless they were before.

That is when I began to interact in an online forum where I had a discussion with a lady. She explained her understanding of spiritual enlightenment as follows and she was very confident in what she was saying:

You will still live a human existence, which has polarity and that includes mental pain, it’s suffering that ends, because you know that your true Self, awareness, is not in the least effected by it and that is your true identity.

Another words, let’s say your enlightened…your mother dies. You will still feel emotional pain and even cry. Being enlightened will put it in perspective, so you won’t suffer, but you will feel mental pain, even if temporary. If you don’t like your mother (lol), then insert in that sentence someone else or your animal. This is just one example of many.

I couldn’t agree with this! We started talking about many things about how the experience of life is after enlightenment. But strangely enough, I didn’t consider myself as enlightened and I also wasn’t seeking enlightenment. I just had no concrete idea of what had happened to me.

She then posted an excerpt of her western teacher called ‘Ted Schmidt’:

Question- Is an enlightened person totally immune and never experiences fear, negative emotions?

Ted: No, as I mentioned in my last response, the enlightened person experiences life just like an unenlightened person except for one fundamental difference: the enlightened person (i.e., the person who has assimilated self-knowledge and “attained” moksha by having apprehended the fact that his or her essential nature is already free) isn’t swept away by the pain and pleasure that he or she experiences. The enlightened person knows that these experiences come and go and don’t really have any effect on the essential nature of the self. Thus, while the pain and pleasure persist, the suffering that ensues from feeling like these experiences are actually enhancing or diminishing, helping or hurting, the self ceases.

I couldn’t agree with this either. In a sense this is kind of true but this is open to many interpretations. He is not speaking about the experiential aspect of enlightenment, a change that I myself had undergone which had changed the way I experienced the reality 24/7. So in my experience, there was and is no duality; I never experientially sense that I am separate from the existence. My way of functioning in the world seemed to be a mystery that doesn’t gel with neither Sadhguru’s version nor this western Guru’s version of enlightenment.

I finally discovered that Ted’s guru was James Swartz, an old American Vedanta teacher. When I went through his website I found that he is extremely critical of Osho and also labels Ramana Maharshi as not a qualified teacher.

Also, I continued my discussion with the American lady on the forum and she also criticized Osho. At this point, I noticed my need to defend Osho and her tendency to defend James Swartz. After exchanging lengthy discussions, I got curious about Traditional Advaita Vedanta expounded by Shankara. James Swartz is a student of Swami Chinmayananda and he was insistent in saying traditional Vedanta is the only way.

One of the main myths that got busted for me is the one that Sadhguru is insisting. He says that more than 90% of the people leave the body (die) during spiritual enlightenment. You can read my answer here to know more about it: Shanmugam P’s answer to How many enlightened persons has Isha Foundation produced through its methods? .

At this time, I also realized my bias towards Osho. I decided to put it aside and began to curiously explore Buddhism and Advaita Vedanta.

That is when I realized that Sadhguru has got this whole idea of ‘90% of people leaving at the time of enlightenment’ from Osho. But Osho himself contradicted this in another discourse. Sadhguru used to say a famous story from the life of Ramakrishna which was actually something Osho made up, to explain how enlightened people create conscious karma after enlightenment. Sadhguru repeats the same story in the same style..

According to Sadhguru, body’s prarabdha karma is over at the time of enlightenment and he has to consciously create karma to keep his body alive. .. This is neither true in my experience nor it is said by anyone else in the whole history… According to advaita, prarabhdha karma can be exhausted only by living the rest of the life. Buddhism also has a similar concept. This resonated with me completely. My own past intentions were driving my life even though I don’t have any sense about future or past (memories exists but the identification is completely broken). And karma is nothing but the web of past intentions. Adhi Shankara says the same in his commentaries and Ramana Maharshi insisted the same.

You can read more about it here: Shanmugam P’s answer to Why is it said that after enlightenment a person may die? If a person is likely to die after enlightenment, then why should I pursue it if I cannot carry it for long? How does one overcome the fear of death on a spiritual path?

But you need to remember that even though prarabhda karma is the one which still runs the activities of the body, we can’t say that the person is actually bound by that karma. Because, the liberated person is no longer identified with his body. He no longer considers the prarabhdha karma of the body as his own karma. It only belongs to the body and it exists as long as the body exists.

Ramana Maharshi explains this paradox very well:

Question: Bhagavan says that when one attains enlightenment all the three karmas [sanchita, prarabdha and agamya] cease to be. But in Kaivalya Navanitam it is stated that the jnani will experience only prarabdha karma [karma being worked out in this lifetime]. Why does it say this?”

Ramana: Prarabdha is the rule prior to the attainment of Self-realisation. As such, even after the attainment of Self-realisation, a jnani appears to be experiencing prarabdha in the sight of onlookers. There are several examples which are commonly used to explain this: an electric fan goes on spinning for some time even after it is switched off; a burnt rope looks like a rope but it cannot be used to tie anything; a tree that has been felled looks just like a living tree but it is no longer alive; peas which are roasted still look like peas but they cannot sprout .

I started asking questions about Vedanta in Quora and I also went through Upanishads, Shankara’s commentaries on Upanishads and Buddhist suttas of Pali Canon. When I read them, I could immediately recognize the truth in them and I could easily separate facts from myths. I didn’t read them to add anything to my knowledge but I read them to make sense of my own experience.

A great eye opener was Shankara’s commentary on Bhagwad Gita. I also read many awakening reports which talk about this integration period. Even Shankara advises a lot of solitude after self-realization to make sure that the realization is completely integrated without any interference from the external world. He advised self-realized people to live with the strength of the Self. When he says ‘living with the strength of Self alone’, I could immediately recognize it. I didn’t do analysis, mental masturbation or research with the scriptures; All that was happening when I read Buddhist and Vedantic scriptures was a simple recognition of what has happened to me.

Let me give you an example. If someone says “I saw a huge black animal yesterday which had large ears, two horn-like organs near its mouth and a long pipe-like organ extending from its nose”, wouldn’t you immediately recognize that he is talking about an elephant? It is the exact recognition which I had when I read Shankara’s commentaries and Buddhist suttas from Pali canon.

In the mean time, I wrote some posts criticizing the views of James Swartz and his way of understating enlightenment. I was verbally abused by one of the followers of James Swartz (just like how Sadhguru’s followers become abusive). I finally decided to start a debate with James Swartz himself. We exchanged a few emails. I told him that his way of understating the experiential side of enlightenment is misleading. Finally, I had to define what I meant by the word ‘experience’. I told him that I am not talking about a special experience or an altered state of consciousness but the natural experience of reality with no duality and with no sense of separate self. He agreed to this view but he still insisted that his talks and books are not misleading; He said that a few people might have misunderstood what he is saying and reminded me that he has thousands of other students who understands him perfectly.

As things settled down, I was able to understand everything that happened in me. Let me include parts of some replies that I posted to a commentator in my blog:

There is a point in seeking where seeking completely ends and the sense of a separate self completely dissolves.. After that there is no more personal journey.. Changes may still happen, the experience of reality may continue to deepen for lifetime, but it is no longer a journey of a person… Because there is no more urge to reach anything or to attain anything. After that, whatever actions that the person does is in complete synchronization with the existence itself. There is no sense of a doership at all.. The speech and action then become the expression of the existence itself. This is my reality now.

The word nirvikalpa means ‘without any distinctions’. It just means the complete absence of duality. If it happens along with the loss of body consciousness, people usually call it ‘nirvikalpa samadhi’… But if a person experiences reality as nirvikalpa without losing body consciousness, it is called as sahaja samadhi. Many people reach sahaja samadhi without going through nirvikalpa samadhi. In sahaja samadhi, the person simple engages in day to day activities just like anybody else. But the big difference is that the person doesn’t sense a separate self or a sense of individuality anymore.. There is a sense of boundlessness and complete fulfilment.. nothing is lacking anymore and there is nothing to seek further… There is nothing to lose and nothing to gain at the absolute level.

Let me state a metaphor. A ball of sugar jumps inside a pot of water and it takes on a journey to absorb as much water as it can. It becomes smaller and smaller as time goes by until it is fully dissolved one day… Once the ball has completely disappeared, is there anymore journey for that ball? The sugar molecules which were in the ball are still there in the water, they may still undergo changes. But do those changes belong to the original sugar ball? The sugar ball is the person you think you are and the water is the existence… In a way, the sugar ball has now become water. But to be more precise and exact, the sugar ball is not there anymore. There are no clear boundaries between the sugar ball and the water. Another way of saying this would be that sugar ball and the water is one and the same now.

It is only after all this, I turned my attention towards Sadhguru again and watched some of his videos again. The first thing that I found was that there is a pretension in him and he is simply parroting the words of Osho. When it comes to spiritual enlightenment, one thing that is destroyed completely is the sense of a separate self. This is not only my own experience but also in agreement with two greatest spiritual schools of the world which is Vedanta and Buddhism.

But Sadhguru doesn’t address this at all. Instead he goes on talking about stuff which reinforce the idea of a separate self and which distracts people from actually walking on the path. He doesn’t address the psychological tendencies or traps in the spiritual paths. On the contrary, he goes on talking about stuff that would actually trap people and stop them from making any progress.

When I was seeking, I couldn’t see this! Because, I was also reading other spiritual books from other gurus, like Ramana Maharshi etc and following the practices they suggested. I couldn’t distinguish between the clarity I got from Sadhguru and the clarity I got from other gurus.

My main practice has always been witnessing that was suggested by Osho. The only reason why I went to Sadhguru satsangs or Isha ashram was because I believed that being in ‘consecrated spaces’ will help me in the path by giving me additional support. I didn’t realize at this point that Sadhguru’s main business was selling consecrated spaces and selling his own energy (For eg, On Shivarathri festival, the seats close to him are extremely expensive because that supposedly gives a chance to feel the energy and vibration of Sadhguru)..

But I know this whole energy business is bullshit because I have Linga bhairavi gudi and Dhyanalinga yantra for the last three years and I know there is no difference between being in the presence of it vs being away from it. The transformation I went through has made me absolutely receptive and there is no resistance at all from my side which will cause me to be not receptive to anything. I feel completely synchronized with the existence.

But people claim that they feel tremendous energy or vibration from Sadhguru. But in reality, it has many reasons. One reason in placebo effect. It has a powerful effect when a person is already a seeker.

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A guy asked me a question regarding this in one of my answers:

Then how would you explain following things:

  1. How sadhguru pushes people into transcendence just by his presence?
  2. why do people go crazy during initiations like shoonya and bhuta shuddhi?
  3. Why does BSP works ?
  4. What is the source of Sadhguru’s crystal clear wisdom? I don’t find that same wisdom in osho’s or ramana’s books?
  5. Why do people experience HUGE benefits by doing shambhavi?

And here is my reply:

  1. How sadhguru pushes people into transcendence just by his presence? Mostly it is placebo. If you don’t know what it is, use Google search. And the placebo effect is hundred times better when a person has already been a seeker and has already progressed to a certain level (and expecting an experience in the presence of someone who claims enlightenment). Also, you can actually see people going crazy and ecstatic watching a Michael Jackson’s stage performance and during church gatherings…I am not sure if you read the complete answer. I am not saying this after knowing him or after being in the path for just 2–3 years. I have encountered many situations which helped me to learn a lot of things. So, I am not the usual kind of skeptic that you might have come across. I even came across a person who claimed enlightenment and who had a special interest in making me his disciple. He arranged a satsang and I felt something deep when he entered the room. But it was caused by my own expectations as well as the way my mind was prepared before the satsang. But after I had a lot of personal one on one interactions with him, I knew he was cheating (I am not talking about Sadhguru here but another self proclaimed Guru). This happened in 2007.
  2. The other questions that you asked boils down to one thing: How come Shambavi and Shoonya meditations work. They will work because they are based on already available techniques. They have the same effect no matter who offers those techniques. These techniques can have a lot of positive effect on your mental health, physical health and can even offer you spiritual experiences.. But you need to have someone who is enlightened to guide you to go beyond and actually get liberated. Sadhguru’s talks don’t offer that guidance at all because he never talks about things which are very important when it comes to spiritual enlightenment.
  3. If you find some clarity in him that you don’t find in Osho and Ramana, there are two reasons. One is purely subjective and depends on what topic you are interested in. Second is his talent. Sadhguru has a degree in English literature and he has also worked on his accent and pronunciation. His accent is neutral and his voice is very clear. But this has got nothing to do with enlightenment. My school principal also spoke more clearly than Ramana Maharshi. That doesn’t make her an enlightened person. Meher Baba didn’t speak at all, that doesn’t make him an unenlightened person.

Also, try to understand the question that is asked here and try to understand the answer I have written. The question is more specific about his claim regarding curing his fracture in an hour. And In my answer, I have explained about the fact that he doesn’t speak the truth all the time. I have found him as an expert in lying, there is no question about it. I have seen enough of him in the last 14 years and I KNOW that he is mostly lying when he talks about himself.

It is also at the same time I discovered and observed many other things. I have written about those things in detail in the following answers:

Shanmugam P’s answer to What do you think of Sadhguru Jaggi Vasudev?

Shanmugam P’s answer to Is Sadhguru a hoax? How did he heal his asthma and ankle fracture in an hour (09:15)?

Shanmugam P’s answer to Is Sadghuru Jagi Vasudev another scam?

I am still willing to give him the benefit of doubt. But when I observed the behavior of his followers, I was completely shocked. They don’t really know what they are doing. Most of them are verbally abusive, completely biased and can’t even be open to healthy criticism. I understood that these people are completely misled and they are behaving like a parrot, just repeating Sadhguru’s words. They seem to be completely programmed. This is exactly what motivated me to write more about Sadhguru.

The perfect example is the poor guy, the hero of the story that I am going to narrate now, who might have also asked this question.

When I first wrote an answer saying that Sadhguru was simply repeating Osho, many people were not open to the idea and some people even rationalized it. Please understand, I am not complaining him of plagiarism. I am just questioning whether his enlightenment is authentic if he solely relies on borrowed words. A person who is talking from his own experience will absolutely have no need to imitate some one else’e words, terminology, examples and views. This shows a strong influence of one person over another. But when the person doesn’t mention him at all in public, that gives a sign of deliberately hiding it.

(Note, I am not talking about giving credit to Osho, this is how a lot of people misunderstand. He doesn’t even casually mention Osho’s name. But he has talked about all the other gurus. Even when someone sent him a question regarding this similarity, he just gave a clever answer, implying that it is just an imagination of the questioner. This signals a pretension. If you don’t see this obvious fact, then I am sorry; you have to google and read more about ‘Confirmation bias’ )

Since people were not open about it, I tried a different way. It is a psychological technique. I just conveyed the same message in a different way by showing Sadhguru in a positive light. I always try different approaches when it comes to writing answers and blog posts and convey the same message with different connotation. So I wrote an answer in a different style which you can read here:

Shanmugam P’s answer to Osho and Sadhguru should have some special connection. No other masters explicitly are so similar. They both are unidentical, but definitely very similar in a way with practical approach towards spirituality. What do their followers have to say?

I know that the blind followers of Sadhguru only care if a post shows Sadhguru in a positive light or not. They don’t seem to care about spiritual enlightenment but they only care about idealizing and defending Sadhguru. And after I wrote this answer, the poor guy immediately up-voted my answer and also wrote a comment saying that no one can deny what I said, because I have also explained the psychological reasons for why anyone would want to deny it.

But the same guy acted in a different way when I wrote another answer. I will tell you what he did shortly.. There was a question asked in Quora about why Nirmuktha site criticizes Sadhguru. For me the reason was obvious. Sadhguru voluntarily talked about Higgs Boson, which is completely out of his scope and ridiculed scientists. He implied that what science is discovering now has been discovered by our yogis and we knew the whole truth all along. This is completely unnecessary and is bound to invite criticism. How do you think a person who is passionate about science will react to such a comment? Is such a comment really necessary in the first place?

Only after seeing some comments in the Nirmuktha website, I realized that Sadhguru is creating prejudice against Science among his followers.

Science is not in competition to spirituality, it is only complementary. When both are bridged together, a lot can be accomplished. That is my whole effort and that is also the topic of my recent book (The Truth About Spiritual Enlightenment: Bridging Science, Buddhism and Advaita Vedanta). This book is the result of my whole life.

The answers to that question were also an attempt to provide some kind of justification to Sadhguru’s comments. For example, they asked questions like ‘Why do you expect Sadhguru to be correct on science’? … But that is not the point. The right question to ask is “why does he ridicule science and voluntarily talks about a scientific topic when he doesn’t know about it?’… Is saying ‘I don’t know’ very difficult for Sadhguru? Does he expect to not to face criticism after publicly ridiculing science?

Not knowing something is not a problem. Nobody knows everything in the world. But pretending to know something that one does not is the problem. Do you understand the difference?

But Sadhguru’s followers were reacting in a blind way. They were only reacting, desperately trying to justify him by saying totally unrelated things. Their comments were about how science is not good enough for certain things.

First of all, whether science is good enough or not is not even something that needs to be mentioned here, it is totally irrelevant. That doesn’t justify what Sadhguru said about Higgs Boson.

Seeing blind reactions, I was totally disappointed to see the kind of prejudice that Sadhguru has created. Have you ever thought that your left hand is in competition with your right hand? Then why the hell do you think science is in competition with spirituality? Why the hell do you have any need to prove that one is superior to other? I clearly see that authentic spirituality is not and cannot be in conflict with science at all!

This poor guy felt totally hurt after seeing the criticism. This is what he did: He immediately cancelled the upvote for my previous answer regarding Osho, deleted his comment and also wrote his own answer for the same question regarding Osho and Sadhguru, explaining that the resemblance between Osho and Sadhguru is merely a coincidence.. How can one of my answer regarding science and sadhguru change his opinion on a totally unrelated answer of mine? It is because he took the criticism personally. The poor guy doesn’t even understand what he is doing and doesn’t recognize this as blindness.

After some days, I wrote another answer: Shanmugam P’s answer to What are scientists’ opinions on Sadhguru Jaggi Vasudev’s IIT Madras talk about water having memory and his abilities to manipulate its taste via telekinesis?

And I said something very valid, something that is not possible to deny, in that answer. I wrote it in a completely neutral way. Sadhguru claims that he was able to change the taste of water in a cup of glass to sweet by holding it in his hands for two minutes.

Let me paste a part of that answer here:

But I have also come across instances where Sadhguru voluntarily talks about science and claims that many things the science is discovered now has been already discovered by yogic methods. He may be probably doing this to create more appeal to yoga and spread it to more people with good intention.

But this is what creates a lot of arguments and questions among people. First, we don’t have any evidence for the fact that any kind of factual knowledge can be obtained through practices like meditation or yoga, even though we have been hearing such stories since ancient days. This claim and claims to do miracles have been misused by many fake spiritual leaders in our country which naturally makes people to be extra cautious and even harshly criticize all spiritual leaders. Until there is a solid evidence that such claims have any scientific basis, such criticism will even continue in the upcoming generations. This will actually make Yoga to become less appealing in the future. There is no way to stop it unless we do something about it in this generation especially when an influential public figure like Sadhguru, who claims to be able to do many things that a normal man cannot do, is alive. I can actually offer a simple solution for that.

As you see, I have first stated an obvious fact. If we don’t prove certain claims, this claims are bound to be rejected in the upcoming generations. So if your beloved leader is making an extraordinary claim, it is always good to ask for a proof.

Won’t a proof shut up the mouths of critics? Tell me yes or no.. Is it too much to ask for? Can you deny that if there is a solid evidence for even one extraordinary claim that Sadhguru has made, it will create a great appeal for yoga and also shut the mouth of critics regarding this once and for all? Touch your heart and tell me if this is true or not.. This is certainly, obviously, with no doubt, a win-win situation for everyone, with no exception.

Now, let me paste the last part of that answer:

Sadhguru has claimed many things which are extraordinary . He has done it indirectly by quoting incidents where he could do things like that. I will quote a claim mentioned in the same article that is given for this question, that can be very easily verified with an experiment.

So this lady in the house brought water for me and she’s like Kali suddenly, not just kathak, she’s like Kali. I looked at her – she’s a nice lady, today she’s in the Kali form – so I looked at her and she offered water to me and I said, ‘Amma, I don’t need this water. I don’t need to drink this water. You’re like Kali right now, I don’t need Kali’s prasadam right now, I’m fine.’ She said, ‘Why, will I poison it?’ I said, ‘No, you don’t have to poison it, it’s already done.’ Then I told her, ‘You take a sip from this glass.’ She took a sip from the glass, then I said, ‘Give me the glass to me.’ I held in my hands for two minutes and I just gave it to her, ‘You drink it now.’ She drank one sip and burst into tears and started crying, she said, ‘It’s sweet.’ I said, ‘That’s all the difference it is.’”

This is an extraordinary claim! But all he has to do is get a glass of plain water from you, hold it in his hands for two minutes and give it to you. If it tastes sweet, that is all there is to prove.

It can be verified with a scientific experiment very easily. Proving such a thing has many advantages too. Other then getting attention, Sadhguru and Isha foundation will gain more trust. It will stop people from turning way from Isha just because these claims are made. It will stop unnecessary hot criticisms filled with hatred and verbal abuses that we see all over internet. Sadhguru may win a nobel prize and Isha people will love that. He may earn millions of dollars which can be used for social welfare. Because we all know that Isha foundation already needs money for upcoming projects and currently have to rely on donations alone. In fact, many people who oppose him will start to trust that he is doing everything with a genuine interest for people’s well being and willing to donate even more. Tell me one reason why this is not a good idea!

If you understand this and are genuinely interested to make it happen, we can find a way to pass it on to Sadhguru. You can republish this answer anywhere, share this answer, upvote it or directly send an email to Isha. If each missed call can count, each upvote can count too.

Did I say anything wrong or something totally unacceptable?

But look at a comment that I got from someone:

I think, Mr. Dear Shanmugam, you are actually fooling yourself. Because Sadguru already told to everyone that to look inside and first establish in Yoga. This is what Lord Krishn said in Bhagava Geetha already. But Sadguru always insist everyone to look inside and find out yourself. Then only act! You do not know that who you are and you are talking and researching a SADGURU!! And even trying to help him or try to disaprove His Guruship even!! WHO ARE YOU??!! WHAT IS YOUR ELIGIBILITY??!! Ask yourself??!!! What a shame!!You are a shame for India. That you are trying to give Certificate for an Enlightetend Master. I live with another Enlightetend Master Sri Sri Yogananda Saraswathi and I know the full meaning of the word “Guru.” Then when it comes to the word Sadguru, He is more above than the so called Gurus and he can be the Guru of All Gurus. This is pure understanding. So don’t suspect a Sadgur’s words and you don’t have to make a research on what a Sadguru talks and do. Becuse Go and Read Shiva Samhitha and also Guru Charithra. Then you will realise that you are cimmiting a big SIN!! You may call that I a Sadguru supporter or lover! and I am sick !! But I challenge you, Go and read GURU CHARITHRA!!

I will challenge you that if you read three times GURU CHARITHRA all your life will be settled and your mind will change. You will be cured of your jealousy and suspicion!!! You have to read with love and devotion. That is first condition!! Not with Suspicion!! As Swami Vivekananda told “three things are necessary to make every nation great and every person great” I will here only give the first requirement. Other two you read in Swami Vivekananda’s works!! What he said the first important point to become great for anyone is “ Absence of Jealousy and suspicion”’

You have both!!! I feel pity on you and all those argues with a Guru! Can anyone argue with a Guru!! Only fools and egoists will argues with a Guru. But you can ask genuine questions to get genuine answers. When Sadguru answers such questions you have to understand. Remember a Guru can never till a lie. You and me may lie , but never a Guru.

First you have to go Isha and stay there for atleast three months and live a real Sadhaka life, if you want to understand Him. The after tayin ghtre and living with Him, if you still think that He is not a Guru at all, then I shall sayd that is your fte! and You are not fit for spiritual life! So that is why you live a life of a Fmily man and suffer all the prarabdha Karma outside. But there also you can understand a Guru or Sadguru, if you are a good man. But you are jealous and suspicious! You want to challenge a Sadguru and want to Help a Sadguru by giving a CErtificate for Him! My kind advice to you is that, Go and Read GURU CHARITHRA three times, so that your jealousy and suspicion will be cured!! I am sure and Guarantee. Forget about people who are tlking against Sadguru!! Eample is Sri Ramakrishna sadi when a an Elephant walks all dogs bark!! Why they are jealousy of the gaint walk of the elephant!! Same thing with others they are like the same dogs! it is not angry or abuse words! It their qualifiction, that they re only human body with a dogs mind!! Thiis is the answer for you.

Go and read GURU CHARITHRA three times! You will definitely will save your future life. After that talk!! May God save you from future misery!! After reading GURU CHARITHRA and when you understand who is a Guru, then you will feel like even praying to Sadguru Himself! That will be the change positive!! All the best!! Then I can say you life will be safe! Otheewise! Next birth you may become a dog or cat! Chances are there when you take the company of fools who bark at Sadguru!!

Do you see what this guy is saying? Isn’t this guy promoting pure blindness? Not only that, this is totally against what Sadhguru himself says.. Sadhguru says skeptics are the true seekers and I totally agree: Skeptics are True Seekers – The Isha Blog

He goes on to say that Sadhguru can never lie and we are supposed to blindly believe him. But does this random guy even know that Sadhguru himself says he lies whenever necessary?

Guess what, even though this comment is completely against what Sadhguru is saying, the poor guy, the hero of our story still has the guts to upvote that comment! He is simply upvoting the comment because now he gets some peace on seeing that I get personally attacked. But he doesn’t realize that no one can insult me… I can’t take offence from anyone, it is simple ignored. And I hope that he realizes his blindness one day…

Only a few days after that I realized that this guy is not alone. Every single person who comments on Youtube vidoes, blogs and Quora is extremely abusive, intolerant for any kind of criticism and can’t accept even a slight skepticism about Sadhguru. There are few exceptions but most of them are like this..

Just look at the nature of the comments of Sadhguru’s followers that is present in an Youtube video of Sadhguru’s speech:

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After I witnessed a lot of such comments, I am able to see that Sadhguru’s followers are unconsciously developing prejudice against science, westerners (mainly Americans), other religions (especially Christianity) and all skeptics in general. And you need to understand that prejudice is completely incompatible with spirituality.

So I decided to write this answer to make certain things clear to Sadhguru’s followers: Shanmugam P’s answer to What advice would you like to give to the followers of Sadhguru Jaggi Vasudev?

Only after seeing all this cultish behaviour and blind followings, I really started much of my criticism. And I have already made it very clear in one of my answers that I won’t stop my criticism until this blindness stops.

It is good for you as well to change it right away, because otherwise people will start labeling Isha as cult. So, the criticism is not about defaming Sadhguru, I don’t have the intention to defame him. The only intention I have is to make people aware of their blindness and unconsciousness. My ultimate intention has always been bridging Science with spirituality. I have elaborated it in detail in my book.

Finally, I want to end with my comments on something that the poor guy said:

Remember that sitting in a comfort zone and writing answers upon quora, creating blogs, publishing ebooks either for or against the popular figure is very easy task just like an intellectual masturbation, but to yourself approach him for testing his unproven claims and then declaring your “objective findings” is a different thing. And the latter is always preferrable for a matured mind.

First, the poor guy needs to understand that walking in the spiritual path itself takes someone away from the comfort zone. Spiritual enlightenment is totally destroying the comfort zone called ‘sense of a separate self’.

Many people think that intelligence is the top most quality that is needed in spiritual path. No! Courage is the topmost quality that is needed. You need to risk something that is considered as the most valuable thing in your life, which is what you think as ‘yourself’.. Unless you are willing to go through a psychological death, there is no question of spiritual enlightenment…

But after 2014, I am always in a comfort zone no matter what I do. I cannot leave the comfort zone because liberation is the ultimate and the greatest comfort zone ever. The pain only lies in passing through the bridge between a petty comfort zone of your sense of a separate self and the ultimate comfort zone of liberation.

Second, I see many objections which say ‘why don’t you challenge Sadhguru publicly instead of being an armchair critic? ‘ ‘Why don’t you approach him for testing his claims?’ etc.

Is Sadhguru my next door neighbor to challenge him publicly? Or do you think that I am the CEO of Sun TV? I am just an ordinary guy living an ordinary life. If you are worried about such criticisms, you are the one who should take this to Sadhguru. This is exactly what I addressed in my answer regarding water memory. But I understand where this objection is coming from. Because, this is a very common rebuttal that is taught to Isha followers. So they are just following the herd.

Third, as I mentioned very clearly, I am not really desperate about spoiling the image of a public figure. The only reason I write such things is to create an awareness about various things. I know it makes a difference. I have seen the difference that it has made and changed the way that at least some people think. And I am sure that one day or the other day such questions and criticisms will reach Sadhguru’s attention.

Fourth, I don’t support pseudoskepticism . Pseudoskepticism is different from actual skepticism. One trait of pseudoskepticism is ‘The tendency to discredit rather than investigate’. This is what the poor guy is talking about. I agree with him. But the problem is, nobody who has the power and authority to investigate is trying to investigate. And I am confident that my criticisms will somehow raise a public awareness regarding this. The same theme is present in my answer regarding water memory.

Thank you for taking your time in reading this answer. Here are two more links that I recommend the followers of Sadhguru to read:

  1. Giving and Receiving Criticism
  2. The Sociology of Calling Other People Stupid
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My Views on the Debate between Sadhguru Jaggi Vasudev and Javed Akhtar : ‘Faith, Reason and Inner Engineering’

I am republishing the Quora answer that I wrote. You can read my answer in Quora here.

 

First of all, I see a small problem in the crux of the whole debate. The debate is titled Faith, Reason and Inner Engineering’. Also, moderator Shoma Chaudhury when introducing and concluding the debate makes it clear that the debate is about faith and reason. She also seem to understand Sadhguru as a man of faith and Javed Akhtar as a man of reason. (You can hear Sadhguru’s voice in the background correcting her statement when she concluded the debate)

But actually, by going by their own words, both Sadhguru and Javed Akhtar are men of reason and are against faith. Both are in agreement towards how belief implies not accepting that one doesn’t know. Then what are they really debating about?

The debate would make more sense when it is about whether spirituality is necessary or not. I think that is how this debate should have been titled and introduced. Because, that is exactly where Javed disagrees with Sadhguru. There is no doubt that Javed Akhtar is an intelligent man and a great lyricist. But he doesn’t seem to agree with the fact that there is a way to get liberated from human suffering.

Javed Akhtar’s views on spirituality

Here is what Javed Akhtar said about spirituality in another talk:

Plato in his dialogues has said many a wise thing, and one of them is – before starting any discussion decide on the meanings of words. Let us try to decide on the meaning of this word spirituality. Does it mean love for mankind that transcends all religion, caste, creed, race? Is that so? Then I have no problem. Except that I call it humanity. Does it mean love of plants, trees, mountains, oceans, rivers, animals? The non-human world? If that is so, again I have no problem at all. Except that I call it environmental consciousness. Does spirituality mean heartfelt regard for social institutions like marriage, parenthood, fine arts, judiciary, freedom of expression. I have no problem again sir, how can I disagree here? I call it civil responsibility. Does spirituality mean going into your own world trying to understand the meaning of your own life? Who can object on that? I call it self-introspection, self assessment. Does spirituality mean Yoga? Thanks to Patanjali, who has given us the details of Yoga, Yam, Yatam, aasan, pranayam…We may do it under any name, but if we are doing pranayam, wonderful. I call it healthcare. Physical fitness.

Now is it a matter of only semantics. If all this is spirituality, then what is the discussion. All these words that I have used are extremely respectable and totally acceptable words. There is nothing abstract or intangible about them. So why stick to this word spirituality? What is there in spirituality that has not been covered by all these words? Is there something? If that is so then what is that?

Somebody in return can ask me what is my problem with this word. I am asking to change it, leave it, drop it, make it obsolete but why so? I will tell you what is my reservation. If spirituality means all this then there is no discussion. But there is something else which makes me uneasy. In a dictionary, the meaning of spirituality is rooted in a word called “spirit”. When mankind didn’t know whether this earth is round or flat, he had decided that human beings are actually the combination of two things. Body and spirit. Body is temporary, it dies. But the spirit is, shall I say, non-biodegradable. In your body you have a liver and heart and intestines and the brain, but since the brain is a part of the body, and mind lies within the brain, it is inferior because ultimately the brain too shall die with the body, but don’t worry, you are not going to die, because you are your spirit, and the spirit has the supreme consciousness that will remain, and whatever problem you have is because you listen to your mind. Stop listening to your mind. Listen to your spirit – the supreme consciousness that knows the cosmic truth. All right. It’s not surprising that in Pune there is an ashram and I used to go there. I loved the oratory. On the gate of the lecture hall there was a placard. Leave your shoes and minds here. There are other gurus who don’t mind if you carry your shoes. But minds?…sorry.

Now, let me address something very important before I talk more about the debate that happened. I have seen a lot of comments in that Youtube video (Faith, Reason and Inner Engineering) attacking Javed Akhtar and labeling him idiot and stupid. First of all, just because someone doesn’t understand what spirituality is, it doesn’t mean that he is idiot or stupid. There are too many factors into play, which makes a person to get frustrated with running on a hedonic treadmill and search for a way to get liberated.

A lot of Jaggi Vasudev’s own followers don’t understand what spirituality is. Before Osho died, he has said that only a very few people understood his message. I read somewhere that J.Krishnamurti said something like ‘Where did I go wrong, why didn’t these people understand me’.. Many people who think themselves as seekers actually start the journey with a curiosity or sometimes even with blind faith.Many people think that being religious is being spiritual. And all these people are not idiots..

A lot of you may have trouble explaining such things to your mom, dad, sister and friends.. Would you call all of them as stupids? If you consider for a moment that Javed Akhtar is also someone like your dad or granddad, you will not indulge in personally attacking him while sitting in your arm chair.

What is Spirituality?

When you talk to the skeptics, it is very important to not to talk about things which sound like woo woo or which are ambiguous. So, let me talk about what authentic gurus actually mean when they use the word spirituality. We can take two very popular words in our tradition to inquire into its actual meaning. One is ‘moksha’ which means ‘liberation’; the other is ‘nirvana’ which means ‘extinction’. Before I explain what exactly we mean by that, let me explain another concept.

Human beings are always running on hedonic treadmill. What is it?

Hedonic adaptation is a process or mechanism that reduces the affective impact of emotional events. Generally, hedonic adaptation involves a happiness “set point”, whereby humans generally maintain a constant level of happiness throughout their lives, despite events that occur in their environment. The process of hedonic adaptation is often conceptualized as a treadmill, since one must continually work to maintain a certain level of happiness.

For most of the people, living our lives is like running on a treadmill. You think you will be happy after getting a job. You feel happy for a while but then you run for something else.. You may think marrying the love of your life will make you happy. But the excitement of your marriage fades away and now you want to buy a car. Then you want to buy a house.. But you never get the ultimate satisfaction that you are aiming for. It is like a fire that is burning continuously; the extinction of this fire is nirvana. It is a prison that keeps you trapped. The liberation from this prison is moksha.

Why Javed Akhtar is not open to the idea that such a liberation is possible?

From this debate and from other talks of Javed Akhtar, I have understood one thing. He might have seen a lot of fake gurus. He might have noticed a lot of cultish behavior from their followers too. Sadhguru also mentioned in the video that just because one has seen some bad apples, that doesn’t mean all apples are bad.

But we also have to understand a reality. Most of the people today who are posing as Gurus are frauds or somehow fooling themselves that they are enlightened. Some of them may be intelligent , have good intentions and might have even had some spiritual experiences. But they might have taken up a guru role before the actual liberation has happened. Though there is no foolproof way to find out if someone is enlightened, there are lot of indications that show that someone is not, which will be obvious especially for people who are more advanced in the path. After seeing the way such gurus are, it is not surprising to me that Javed is not open to the fact that there is actually a way to get liberated and that it is quite possible.

Because of this hardwired concept he has about gurus in general, I don’t think he will be ever open to something that comes from anyone who is called as a guru. And a debate is certainly not a situation where such a thing can happen. He may be more open to someone like J.Krishnamurthi. Or a better option would be to gift him the book ‘Waking up – Spirituality without religion’ written by Sam Harris. 🙂 I have read testimonies by some people who said that they were skeptical about the truth of spiritual enlightenment but they became seekers after reading this book.

Some comments about the debate and the points discussed:

  1. I appreciate Javed for determining or mutually agreeing with the meaning of the words in the beginning. Because, this is very important since a lot of debates are semantic and happen because of each person using a word to mean something different from what the other person uses. A lot of confusion happens because of confusions in the terminology. So, it is important for both the parties to come to an agreement on what the words actually mean.
  2. Sadhguru says philosophy is just a fantastic explanation of aspects of life which can never be explained. He also says that he doesn’t have any philosophy. Thanks to him for mentioning what he means by the word philosophy. This is again an example of point 1, because he uses the word ‘philosophy’ the same way Osho used it. But coming up such fantastic explanation of aspects of life is only one aspect of Philosophy. Epistemology, a subject that deals with how knowledge should be acquired is philosophy. Scientific method that science uses is actually a philosophy. Logic is also a part of philosophy.
  3. Sadhguru says that there were no teachings in this country but only methods. And he says that there were no believers in this country but only seekers. This may sound good to hear but it is not true. There have been countless teachings, philosophies and even a lot of absurd ethics in this country. There has been contradictory metaphysical theories in each school. What is Manusmriti? It is not only a book of teachings but it had the most cruel ideas about the caste system. The whole vedanta and mimamsa schools are based on the belief that Vedas and Upanishads are eternal , infallible and revealed through divine revelation. I have talked more about it here: Shanmugam P’s answer to Which philosophy personally appeals more to you, Buddha’s Pratityasamutpada or Advaita Vedanta? . Also, there has been countless wars based on the beliefs. For example, wars between Shaivites and Vaishnavites, murders of countless jain monks by the believers of Shiva etc. I am mentioning this because many people who follow Sadhguru are so blind and they never accept that Sadhguru can also be wrong.
  4. After a few minutes have passed, you will notice personal attacks from both sides. But do you see who started it? After Javed talked about agreeing on terminology, Sadhguru ridiculed him for no reason and commented about his intelligence. There is no reason to do that. It doesn’t look good for a man like Sadhguru.
  5. Moderator asked a question to Sadhguru regarding the followers who engage in wars and ready to kill. She is actually talking about many people creating a ‘cult of personality’. I feel Sadhguru should have addressed this issue because this is actually becoming very ugly now. You can witness this in the comments of that youtube video itself. I have talked more about this here: Shanmugam P’s answer to What advice would you like to give to the followers of Sadhguru Jaggi Vasudev?
  6. She also asked regarding charging money for the courses and if such courses are available for poor people. I don’t have any issue in charging money for the courses because it is difficult to conduct courses like this without money, especially in metro areas. But Sadhguru also mentioned that such courses are conducted in rural areas for free. I have been hearing this quite a lot, but has anyone questioned how true it is? How many such free programs are conducted on a regular basis and how many villages are covered? How often do they happen? Sadhguru himself says that if one wants to attend such courses for free he has to go to a village. But which village and when? No such information is available in the course schedule of the Isha website. I once sent an email inquiring the details but got no response. Once you make a commitment to provide free courses for poor people, there should be someway for those poor people to find out about those courses. Don’t you agree?
  7. In the middle of the debate, you will hear Javed saying the most anti-spiritual statement which is ‘you are your mind’.. 🙂 You can’t really convince him anymore in a debate. 🙂 But anyway, I think the way Buddha approached this issue might have worked in this scenario. Buddha didn’t say ‘You are not the mind, you are not the body’. He said, “There is no ‘you’ in the mind and there is no ‘you’ in the body. Buddha’s approach was empirical and he put it in a different way. And scientists and Buddha are in agreement here. He said:

“Bhikkhus, feeling is not-self…

“Bhikkhus, perception is not-self…

“Bhikkhus, determinations are not-self…

But he never said what is actually ‘You’.. He left that to people to find out. He was silent when people asked him metaphysical questions. He won’’t answer if anyone asks ‘What is the source of existence, why am i here”

There is a beautiful parable called ‘Parable of the poisoned arrow’ which is about what Buddha said when someone asked metaphysical questions:

It’s just as if a man were wounded with an arrow thickly smeared with poison. His friends & companions, kinsmen & relatives would provide him with a surgeon, and the man would say, ‘I won’t have this arrow removed until I know whether the man who wounded me was a noble warrior, a priest, a merchant, or a worker.’ He would say, ‘I won’t have this arrow removed until I know the given name & clan name of the man who wounded me… until I know whether he was tall, medium, or short… until I know whether he was dark, ruddy-brown, or golden-colored… until I know his home village, town, or city… until I know whether the bow with which I was wounded was a long bow or a crossbow… until I know whether the bowstring with which I was wounded was fiber, bamboo threads, sinew, hemp, or bark… until I know whether the shaft with which I was wounded was wild or cultivated… until I know whether the feathers of the shaft with which I was wounded were those of a vulture, a stork, a hawk, a peacock, or another bird… until I know whether the shaft with which I was wounded was bound with the sinew of an ox, a water buffalo, a langur, or a monkey.’ He would say, ‘I won’t have this arrow removed until I know whether the shaft with which I was wounded was that of a common arrow, a curved arrow, a barbed, a calf-toothed, or an oleander arrow.’ The man would die and those things would still remain unknown to him

Buddha was not interested in mystic musings. He was only interested in showing people the way to liberation. It is because of the empirical approach taken by Buddha, a lot of psychologists are interested in Buddhism more than any other tradition.

Anyway, overall the debate was very entertaining and fun to watch. Javed’s posture and reaction was very funny. He seemed to be restless too. Needless to say, Sadhguru made many insightful points in the debate.

Sadhguru Jaggi Vasudev And Water Memory – The Quora Question And My Answer

I am republishing an answer that I wrote in Quora for the question “What are scientists’ opinions on Sadhguru Jaggi Vasudev’s IIT Madras talk about water having memory and his abilities to manipulate its taste via telekinesis?” . The question had already received many answers when I answered it but I wanted to address some key issues using my answer. Here we go:

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I am going to answer this question with a totally different perspective. I am going to be neutral throughout this answer and I have made some suggestions too. I request you all to read the complete answer.

There are a lot of great answers from people like Asher Nitin who are well versed in science; there are also answers from people who love Sadhguru , who wants to prove that Sadhguru was right. They are not able to stand negative criticisms against their beloved leader who has been their inspiration; They have no doubt that the guidance from their leader has been life changing for them.

But as a consequence, I see that Sadhguru lovers have taken some of these answers very seriously and personally, feel offended and even write comments like ‘Some sick dogs are barking at Sadhguru’.

So, let me talk about it a little bit before I begin..

While I do understand your feelings, please remember that this kind of abusive comments are not expected from people who are really practicing the techniques from Isha. And I see this as a growing trend among some people who support Isha. They constantly judge people, call them ‘ignorant’, ‘arrogant’, ‘stupid’, ‘fool’, ‘haters’ etc.

(Please note that I am not saying everybody does it. There are probably thousands of people who have become peaceful, less reactive and more compassionate because of regular practice.

In fact, I wonder if these people who use such abusive language ever practiced the kriyas taught there. These people are probably the ones who just watched some 10–20 youtube videos of Sadhguru but never did any serious spiritual sadhana)

Anyway, I would like to answer the question in such a way that the nature of this answer does not in anyway belittle Sadhguru, ridicule or criticize him. I am going to be as kind and as friendly as possible and I apologize in advance if this answer hurts your feelings in anyway.

If your mind is not clear now and if you think that you cannot read this answer line by line with neutral mind, then please don’t continue. If after reading a paragraph, you find yourself mentally preparing a comment for my answer instead of paying attention to everything that is said and considering it, then please don’t continue. May be you can try later. The better time would be probably just after you finish doing a session of Shambhavi Mahamudra. Don’t comment anything without reading and understanding the complete answer.

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Here is my answer:

Let us Understand the Question that was put to Sadhguru First

First, if you read the link in the Isha website, you can see that the questioner wants to know if there is some kind of evidence for the water memory so that it can be verified:

You said that water has some memory. Is there any viability to bring that memory level to our life or something? Is there any scientific evidence or spiritual evidence or some other evidence is available for that? Basically, as I’m a chemist I’m telling this.

Note that the questioner is not asking if water memory is true. The questioner is asking if water memory has any verifiable evidence. I hope you understand the difference; but let me give an example from our life to distinguish between the two.

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What is an Evidence?

Let us say you have written an exam. You know you have written it very well and you are going to pass the exam. You can tell others that you will pass the exams and it is guaranteed. But there is no evidence yet. The evidence is obtained only when you get the results in your hand.

Also, as you know, exams are written in controlled conditions so that no one is allowed to copy, carry any written material, speak to anyone etc. And extreme care is taken to make sure that the question paper is not leaked out before the exams. All this is done so that the results of your exams are not influenced by anything else.

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Science- Experiments, scientific control and peer review

Same works for a science experiment. The experiments are conducted in completely controlled conditions to make sure that there are no errors and that the results of the experiments are not influenced by any other variables. You can read more about it here: Scientific control – Wikipedia

Once the experiment is done, it has to be published in the appropriate journal for peer review. For example, you can find a list of Physics journals here: List of scientific journals – Wikipedia .

The results of the experiment can be challenged by future experiments anytime. The results should be always reproducible. If the results are not reproduced by future experiments, then it is not considered as evidence. (science people, please correct me If I have made any mistakes or missed out anything here. Feel free to suggest edits).

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The Quality of online articles that claim scientific evidence

This is very important to understand. Because, not everything that you find online is a genuine scientific evidence. Just because an article describes an experiment done by a scientist and shows the results of an experiment, it doesn’t mean that it is a scientific evidence. That is why you can find a lot of things in Google Search which seem authentic to many people even though they don’t have any strong scientific evidence.

If you haven’t read the above paragraph, please read. If you have read it, then remember this for the rest of your life.

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Sadhguru’s answer

The scientific nature of Sadhguru’s answer has been already analyzed brilliantly by others. But some people still seem to think that there is a scientific evidence for it (the comment ‘Some sick dogs are barking at Sadhguru’ was made by one of my Indian brothers, because of this misunderstanding). So, I am going to address that alone here.

Here is what Sadhguru said at the end, about the evidence part:

There’s substantial scientific evidence today about how the molecular structure of the water can be rearranged without changing the chemical structure, even with a simple thought or a touch.

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The nature of the experiments which were claimed to support water memory

  1. Luc Antoine Montagnier is a French virologist who won Nobel prize for discovering HIV virus. He published a controversial paper called ‘Electromagnetic Signals Are Produced by Aqueous Nanostructures Derived from Bacterial DNA Sequences’ which concludes the following:

Diluted DNA from pathogenic bacterial and viral species is able to emit specific radio waves and these radio waves [are] associated with ‘nanostructures’ in the solution that might be able to recreate the pathogen.

The paper has been met with harsh criticism for not being peer-reviewed, and its claims unsubstantiated by modern mainstream conventions of physics and chemistry. No third party has replicated the findings as of March 2015.

Supporters of homeopathy claimed that this experiment supported homeopathy but this claim was criticized by the scientists worldwide.

For example,

On 20 October 2010, Harriet A. Hall responded specifically to these claims by homeopaths: “Nope. Sorry, guys. It doesn’t. In fact, its findings are inconsistent with homeopathic theory… Homeopaths who believe Montagnier’s study supports homeopathy are only demonstrating their enormous capacity for self-deception.” She went on to analyze the studies and pointed out a number of flaws, stating: “…even assuming the results are valid, they tend to discredit homeopathy, not support it… Homeopathy is a system of clinical treatment that can only be validated by in vivo clinical trials.”

Please note that this paper is about bacterial DNA sequences and nothing to do with water memory anyway. I included it because someone quoted it as a direct evidence for water memory.

2. Jacques Benveniste

From wiki:

“In 1988, Jacques Benveniste published a study supporting a water memory effect amid controversy in Nature, accompanied by an editorial by Nature’s editor John Maddox urging readers to “suspend judgement” until the results could be replicated.

In the years following publication, multiple supervised experiments were run by Benveniste’s team, the United States Department of Defense, BBC’s Horizon programme, and other researchers, but no team has ever reproduced Benveniste’s results in controlled conditions.”

3. Masaru Emoto

I think Sadhguru’s statement was mainly due to this guy Masaru Emoto. Emoto claimed that different water sources would produce different crystalline structures when frozen. For example, he claimed that a water sample from a mountain stream when frozen would show structures of beautifully-shaped geometric design, but those structures would be distorted and randomly formed if the sample were taken from a polluted water source.

He did an experiment but he did not publish the result in any authentic mainstream scientific journals. Also, it met with harsh criticism from scientists stating that the experiment lacked controlled conditions, was prone to manipulation or human error influencing the findings. Emoto was personally invited to take the One Million Dollar Paranormal Challenge by James Randi in 2003, and would have received US$1,000,000 if he had been able to reproduce the experiment under test conditions agreed to by both parties. He did not participate.

To conclude, there is not even a week scientific evidence for water memory as of now contrary to Sadhguru’s statement that there’s substantial scientific evidence today about how the molecular structure of the water can be rearranged without changing the chemical structure, even with a simple thought or a touch.

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My opinion on this

As many people have said, we can’t expect a yoga guru to be scientifically correct. No one goes to Sadhguru to learn science either. In this particular instance, the actual question that was asked to Sadhguru was that if there was a scientific evidence for water memory and hence Sadhguru had to talk about science.

While we don’t have any evidence that water has memory, Sadhguru’s statement that science does have evidence is obviously incorrect. This probably came from what he has heard or read. And, considering a hearsay or a random article as an authentic source is due to a lack of awareness on how scientific experiment and peer review works. Not only Sadhguru, majority of well-educated Indians are not completely aware of how to discriminate between a real scientific evidence and false claim. (I learnt about it only last year, by the way).This is just due to the lack of general awareness on this topic among public.

But I have also come across instances where Sadhguru voluntarily talks about science and claims that many things the science is discovered now has been already discovered by yogic methods. He may be probably doing this to create more appeal to yoga and spread it to more people with good intention.

But this is what creates a lot of arguments and questions among people. First, we don’t have any evidence for the fact that any kind of factual knowledge can be obtained through practices like meditation or yoga, even though we have been hearing such stories since ancient days. This claim and claims to do miracles have been misused by many fake spiritual leaders in our country which naturally makes people to be extra cautious and even harshly criticize all spiritual leaders. Until there is a solid evidence that such claims have any scientific basis, such criticism will even continue in the upcoming generations. This will actually make Yoga to become less appealing in the future. There is no way to stop it unless we do something about it in this generation especially when an influential public figure like Sadhguru, who claims to be able to do many things that a normal man cannot do, is alive. I can actually offer a simple solution for that. But before that, let me tell you something very important that many people are not aware of.

Burden of Proof

This is an important concept to understand. Because, I have noticed many people saying that ‘If Sadhguru has made a claim, it is the responsibility of the person who is opposing the claim to disprove it’. In other words, they say “If you don’t believe it, then prove that it is wrong’..

It is absolutely necessary to correct this common misconception. Actually, if somebody is making a claim, it is the responsibility of the person who makes the claim to prove it. It is an universally accepted fact in philosophy, logic and science. You can read the citations given for more details.

The Solution

Now, imagine if just one of the claims made by Sadhguru is proved to be true. Just if one claim gets scientific evidence, it will create a lot of world wide attention, appeal and a respect for what Sadhguru says. People who have been accusing Sadhguru for different things may start to wonder, ‘there must be a lot of truth in what this man is saying’.

I remember an interview that a reporter had with Sadhguru. The reporter asked ‘Is this Adiyogi statue that you have created has been created to seek attention?’ For that, Sadhguru said ‘yes’ and explained to the interviewer that it has been created to attract worldwide attention to yoga so that a lot of people will be interested in yoga. And he clarified that it has not been created for a personal attention seeking but rather for a good cause, to create worldwide attention to yoga. While it indeed created attention, it also raised a lot of questions and accusations.

Well, there is actually a better way to create such an attention.He can start with just proving one of his claims to science. Remember, this is not a problem unless people make it a problem. It is actually something very simple to do.

Sadhguru has claimed many things which are extraordinary . He has done it indirectly by quoting incidents where he could do things like that. I will quote a claim mentioned in the same article that is given for this question, that can be very easily verified with an experiment.

So this lady in the house brought water for me and she’s like Kali suddenly, not just kathak, she’s like Kali. I looked at her – she’s a nice lady, today she’s in the Kali form – so I looked at her and she offered water to me and I said, ‘Amma, I don’t need this water. I don’t need to drink this water. You’re like Kali right now, I don’t need Kali’s prasadam right now, I’m fine.’ She said, ‘Why, will I poison it?’ I said, ‘No, you don’t have to poison it, it’s already done.’ Then I told her, ‘You take a sip from this glass.’ She took a sip from the glass, then I said, ‘Give me the glass to me.’ I held in my hands for two minutes and I just gave it to her, ‘You drink it now.’ She drank one sip and burst into tears and started crying, she said, ‘It’s sweet.’ I said, ‘That’s all the difference it is.’

This is an extraordinary claim! But all he has to do is get a glass of plain water from you, hold it in his hands for two minutes and give it to you. If it tastes sweet, that is all there is to prove.

It can be verified with a scientific experiment very easily. Proving such a thing has many advantages too. Other then getting attention, Sadhguru and Isha foundation will gain more trust. It will stop people from turning way from Isha just because these claims are made. It will stop unnecessary hot criticisms filled with hatred and verbal abuses that we see all over internet. Sadhguru may win a nobel prize and Isha people will love that. He may earn millions of dollars which can be used for social welfare. Because we all know that Isha foundation already needs money for upcoming projects and currently have to rely on donations alone. In fact, many people who oppose him will start to trust that he is doing everything with a genuine interest for people’s well being and willing to donate even more. Tell me one reason why this is not a good idea!

If you understand this and are genuinely interested to make it happen, we can find a way to pass it on to Sadhguru. You can republish this answer anywhere, share this answer, upvote it or directly send an email to Isha. If each missed call can count, each upvote can count too.

Thank you for taking your time to read this.

An Invitation to Debate: Swami Satchidanandendra Saraswati vs Modern Vedanta teachers

This article is an invitation for a healthy debate with modern Vedanta teachers like James Swartz who claim that their teachings are in line with traditional Vedanta. I think James Swartz, in particular, wouldn’t mind in clarifying some of the concerns raised in this article, as he himself considers that criticism is a healthy aspect of Vedanta. Also, since he has said in a Dharma combat that he enjoys such debates, I hope he doesn’t consider this as something unimportant or offensive.

First of all, I am not in any way stating my own opinions here and I am well aware that with my age and qualifications, I am not the right candidate to present such arguments. However, whatever I write here is only from scriptures including mukya Upanishads cited by Shankaracharya, Brahmasutras, Gita and the commentaries of Shankara on these texts. Since independent works such as Vivekachudamani are not considered as authentic works of Shankara by many, those texts are not quoted.

Swami_Satchidanandendra_Saraswati

Also, these concepts are directly from the book ‘Method of Vedanta’ written by Swami Satchidanandendra Saraswati, who was a Sanskrit scholar and vedantic monk. He dedicated his whole life in bringing out the kind of teaching method that was actually adopted by Shankara. He lived up to the age 94 and has written over 200 books. He has worked hard enough to bring out the true teachings of Shankara. And, the whole Vedanta community is indebted for his extraordinary work. So, this debate is indeed between Satchidanandendra Saraswati and any other Vedanta teachers who would like to participate. I hope this debate will help to clarify much confusion that give raise to innumerous arguments among many sincere disciples of Vedanta.

 

A Brief Summary of the points discussed

 

  • Experience and Moksha

According to James Swartz, the teaching method in Vedanta that is taught to qualified students results in ‘self-realization’, which is an experience of self. But the knowledge has to be assimilated for years to attain Moksha, translated by him as ‘enlightenment’. Also, according to the highly revered Swami Dayananda Saraswati, there is no such thing as experience at all, which happens as the result of the teaching.

But according to Shankara, teachings lead to direct experience of self, which is same as Jnana or enlightenment. This knowledge gained through direct experience of self doesn’t have to be strengthened by any further practice. He doesn’t seem to make such a distinction between self-realization and enlightenment at all. The objection that is raised against this is usually called as Prashankyana vada.

In Brahma Sutra Bhasya, Shankara gives a lot of details on this on his commentary for the verse 1.4.7. Since his discussion on this is quite long, I wouldn’t be able to provide the entire section here. However, in the citations that I have included below, you can see some of the verses cited by Swami Satchidanandendra Saraswathi, to show how teaching results in the direct experience of self.

 

  • Nididhyasana

This has been defined in many ways by modern teachers.

For example, Ted Schmidt, a student of James Swartz defines it as following in his site:

Nididhyasana is the practice of continuously meditating upon the teachings of Vedanta. This type of meditation is not to be confused with formal seated meditation.”

James Swartz defines it a little differently in his site, which doesn’t sound like the practice but the result of the practice itself:

“It is the complete assimilation of the knowledge that destroys the network of ignorance-based desires and one’s sense of doership. It has a dramatic experiential impact in so far as one’s life becomes free and peaceful and completely fulfilled.”

He also says ‘nididhyasana never ends for the jiva’ in his Facebook page.

However, Satchidanandendra Saraswathi defines it as a sustained meditation on self. Please refer his explanations and citations given by him below, in the citations section.

I think it is really important for students to know what Nididhyasana exactly is. So, I hope this debate will clarify the confusion on this.

 

  • The Teaching model of Vedanta – Adhyaropa apavada

This is regarding a significant contribution by Satchidanandendra Saraswati, who revived the true structure of the ancient teaching taught by Upanishads and Shankara. I didn’t find any modern teachers writing or talking about the third step, which also negates the intentionally superimposed attributes on Self, which were superimposed on it solely as teaching devices in the first place. (Please refer the citations section for details).

 

  • Enlightenment, bliss and cessation of desires

This is something that I myself noticed in Shankara’s bhasya on Brihadaranyaka Upanishad on verse 4.3.33, which talks about cessation of desires and bliss of self..

However, James Swartz says that enlightenment doesn’t result in eternal bliss. So, was the verse just an exaggeration and did Shankara fail to mention it so? I have noticed Shankara’s commentaries and how precise they are in explaining everything; so I doubt if the latter was true.

Also, James Swartz says “This idea is another negative formulation of enlightenment. Nirvana is a desireless state of mind. This view is based on the idea that desire is suffering, which it is. To say that you want something means that you are not happy with what you have. This teaching is unworkable because a desireless mind is a contradiction in terms. When, except during sleep, do you not want something?”

Both of the above views of James are explained here in his page. And, needless to say, many teachers of Vedanta in this century share his view as well.

But doesn’t this contradict with the scriptures and Shankara? Please explain how to resolve this contradiction.

The following passages are the citations for the four points that I have mentioned.

 

Experience and Moksha

 

Known technically as ‘the Absolute’ (brahman), it is of the nature of immediate experience, void of all the attributes of transmigratory life. This is the meaning of the word ‘that’ (in the phrase ‘That thou art’), familiar to the experts in the Upanishads.

– Shankara (B.S.Bh.IV.i .2)

In the case of enquiry into the Vedic ritual, the Vedic and other traditional texts alone are the criterion. But this is not so in the case of the enquiry into the Absolute. Here it is the same texts that are the authority, but with immediate experience (and firm remembrance, etc.) added in the case of the purely metaphysical texts . For knowledge of the Absolute requires to culminate in immediate experience (anubhava), and (unlike the part of the Veda dealing with commands and prohibitions) has an already-existent reality for its object.

– Shankara (B.S. Bh.I.i.2)

Repeated resort to the appropriate means of knowledge is indeed useless in the case of the person who can attain immediate experience of the fact that his true Self is the Absolute merely from hearing the text ‘That thou art’ spoken once. But for him who is not able to do so, repetition is the proper means.

– Shankara in (B.S.Bh.IV.i .2)

True, it has been said that the Veda itself proclaims that reason must be respected, as it enjoins pondering as well as hearing. But this should not be used as a pretext for allowing empty hypothetical reasoning to gain entry. For in the present context only those arguments that are sanctioned by the Veda may be resorted to, and that only as an auxiliary to the attainment of direct experience.

– Shankara in  (B.S.Bh. II. i. 6)

 

Nididhyasana

 

Swami Satchidanandendra saraswathi explains what is nididhyasana and also quotes verses from Shankara, Gaudapa Karika and Gita which give instructions on how to practice nididhyasana.. And this differs from what is being taught by other teachers. By Nididhyasana, he means actual meditation.

Here is Swami’s explanation:

“The aim of the one practicing sustained meditation (nididhyasana) is different. He tries to attain direct vision of reality (here in this very world) by turning his mind away from all else. And there is the difference — as against upasana — that after the rise of knowledge nothing further remains to be done.

It is this sustained meditation that is referred to at Katha Upanishad I.ii.13 by the name ‘Adhyatma Yoga‘. In the Gita it is sometimes called ‘Dhyana Yoga‘ (e.g. XVIII. 52). In the Mandukya Karikas it is called ‘restraint of the mind’ (G.K.III.41, etc.). Its nature is described there in that latter work.

Everywhere its result is described in the same way as right metaphysical knowledge, and from this comes immediate liberation.

And here are the citations provided

  1. The wise man comes to know God through mastering Adhyatma Yoga, and gives up joy and sorrow. (Katha I.ii.12)

Sankara’s Commentary:

Mastering Adhyatma Yoga: Adhyatma Yoga means withdrawing the mind from objects and concentrating it on the Self. Having meditated on the deity, the Self, through attainment of Adhyatma Yoga, the wise man gives up joy and sorrow because there are no gradations of value in the Self.

  1.  ‘He is seen by those of subtle vision through their subtle minds’ says the Veda (Katha I.iii.12), pointing out that the highest state of Vi§nu is difficult to attain. Then the same text goes on to teach yoga as the means to attain it, in the words ‘The wise man should dissolve the senses into the mind and should dissolve the mind into the intellect. He should dissolve the soul into the great self and he should dissolve that into the Self that is pure peace’ (Katha I.iii. 13).

That is, he should first give up the use of speech and the other organs of action and perception and should remain identified with the lower aspect of the mind alone. He should then note that the lower aspect of the mind, too, has defects such as an inclination towards the sense objects and unsteadiness in its decisions, and he should dissolve it into that higher aspect of mind (buddhi) which has fixed determination for its nature and is sometimes known by the technical term ‘intellect’ (vijnana). He should refine the intellect and resolve it into ‘the great self, the experiencer or apex of the intellect. The ‘great self, however, must be dissolved in the ‘Self that is pure peace’, the supreme Spirit that is the subject of the section, the summit of human experience.

– Shankara (Brahma Sutra Bhasya I.iv.l  (the whole second point above is Shankara’s commentary on Brahma sutras)

  1. Resorting to dispassion, always intent on the Yoga of Meditation (Dhyana Yoga). (Bh.G. XVIII. 52)

Sankara’s Commentary:

Meditation means dwelling on the true nature of the Self. Yoga means one-pointed concentration on the Self. He who is intent on ‘Dhyana’ and ‘Yoga’ thus defined is the one ‘intent on the Yoga of Meditation’. The use of the word ‘always’ is to show that he has no other duties, such as daily repetition of the Vedic verses.

  1. That yoga should certainly be practiced with resolute mind. Giving up without exception all desires that come from individual will, restraining the sense-organs on every side through the mind, one should gradually withdraw from all activity, with will and intellect firmly controlled; keeping the mind fixed on the Self, one should not think of anything.

Wherever the fickle mind wanders , one should bring it back and fix it on the Self alone, under firm control. Supreme joy comes to such a yogi, whose mind is at perfect peace, whose lusts have subsided, who is sinless and who has become the Ab solute. Such a yogi, free from all sin, always controlling his mind in this way, easily attains the supreme joy of con tact with the Absolute. With his mind controlled through yoga, he sees himself in all beings and all beings in his own Self, seeing the same everywhere.  (Bh.G. VI. 23-9)

Sankara’ s Commentary: ‘

Seeing the same everywhere’ is said of one who has the same undifferentiated vision or knowledge of unity and identity with the Absolute and the Self in regard to all things of different grades, from Brahma to the beings of the vegetable and mineral realms. (Bh.G.Bh.VI.29)

  1. The mind must be restrained tirelessly, as if one were emptying the sea with the tip of a blade of grass. One must resort to special means to restrain the mind when it is dispersed amid desires and enjoyments. The mind must also be awakened and held in restraint even when it is perfectly calm in the dissolution of dreamless sleep. Mere dissolution in dreamless sleep is no better than desire (since it is also the seed of future worldly experience).

One restrains the mind from desires and enjoyments by remembering ‘All is pain’. When one remembers ‘All is the Unborn (the Absolute)’, one does not even see what is born. When the mind is drowsy in its practice of yoga one should arouse it, and when it is distracted one should again calm it down. One should know that the mind is soiled with latent impressions, and should not allow it to move when it has attained the state of equilibrium, free from the tendency either to dissolution or distraction.

Even there, one should not savour the joy. One should acquire non-attachment through the discriminative wisdom that sees all joy as born of Ignorance. When the mind, although at first motionless, moves out once more, one should again carefully bring it back to unity. When the mind no longer either undergoes dissolution in dreamless sleep or distraction amidst desires and enjoyments, and it is motionless and without manifestation, then it has reached its state of perfection. It (has reached the state of ‘no-mind’, G.K.III. 32, and) is the Absolute. (G.K.III. 1-6)

 

Adyaropa Apavada – The Teaching Method in Vedanta

 

This teaching method ‘Adhyaropa apavada‘ is not properly followed by many modern teachers who teach Vedanta today. That is why I think people get stuck in all kinds of concepts..

 Here is how he describes in short, in one of his books:

(a) In order to disclose the nature of the self as Brahman in itself Srutis like the following negate all specific features superimposed on it by the unenlightened common mind :-

“It is this Akshara (the Imperishable), 0 Gargi, so the knowers of
Brahman say. It is neither gross nor subtle, neither short nor long, not
red, not viscid, not shadowy, not dark, not the air, not the ether, not
adhesive, tasteless, odourless, without the sense of sight, without the
sense of hearing, without the vital principle, mouthless, without measure,
neither interior nor exterior,. It eats nothing, nobody eats it.”
– Br.3-8-8.

(b) Lest, by this strict denial of all properties it may be taken to be absolute nothing (s’unya), it is taught by means of illusory attributes seemingly pertaining to it owing to Upadhis (apparently conditioning factors).

(c) At the close of the teaching the rescission of even the imputed attributes used as a device for purposes of teaching, lest it should be regarded as actually belonging to it.

(Many modern teachers stop with (a) and (b) )

Citations provided by Swami:

1.”The Absolute is that in which there is no particularity. There is no name, no form, no action, no distinction, no universal, no attribute. It is through these determinations alone that speech proceeds, and not one of them belongs to the Absolute. So the latter cannot be taught by sentences of the pattern ‘This is so-and-so’.

In such upanishadic phrases and words as “The Absolute is Consciousness-Bliss’ (Brhad.III.ix.28.7) . ‘A mere mass of Consciousness’ (Brhad.II.iv.12) , ‘Brahman’, ‘Atman’, the Absolute is artificially referred to with the help of superimposed name, form and action, and spoken of exactly in the way we refer to objects of perception, as when we say ‘That white cow with horns is twitching’.

But if the desire is to express the true nature of the Absolute, void of all conditioning adjuncts and particularity, then it cannot be described by any positive means whatever. The only ‘ possible method then is to refer to it through a comprehensive denial of whatever positive characteristics have been attributed to it in previous teachings, and to say ‘neither this nor that’.

– (Brhad.Bh.II.iii.6) – Shankara

 

  1. “Nor can the Absolute be properly referred to by any such terms as Being or non-being. For all words are used to convey a meaning, and when heard by their hearers convey the meaning the speaker had in mind. But communicable meaning is restricted without exception to universal, action, attribute and relation….

The Absolute, however, does not belong to any universal (genus), so it cannot be expressed by a noun such as ‘Being’ or ‘non-being’. Being without attributes, it cannot be described by any adjective denoting an attribute. And being actionless, it cannot be expressed by any verb denoting activity.

For the Upanishad speaks of it as ‘Without parts, without activity, at rest’ (Svet .VI.19) . Nor has it any relation with anything. For it is ‘One’, ‘without a second’, ‘not an object’ and ‘the Self. Hence it cannot be expressed by any word. And the upanishadic texts themselves confirm this when they say ‘That from which words fall back’ (Taitt .ll.9) , and in other passages.”

– (Bh.G.Bh.XIII.12) – Shankara

 

  1. And because the Absolute has no particular characteristics, the Veda indicates its nature by denying of it the forms of all other things, as is shown, for instance, in the following pa sages: ‘And so, therefore, the teaching is “neither this nor that”‘ (Brhad.II.iii.6) , ‘It is other than what is known, and above the unknown’ (Kena I.U), ‘That from which words fall back without obtaining access, together with the mind’ (Taitt .II.9) .

And the Vedic texts also relate how when Badhva was questioned by Baskalin he gave his answer merely by not speaking. ‘Sir, teach me in words’, Ba§kalin said. But the Teacher remained silent. Finally, at the second or third time of asking, Badhva replied, ‘I am telling you, but you do not understand. This Self is utter silence’

– (B.S.Bh.III.ii.17) – Shankara

  1. “Who so knows the Self, thus described, as the fearless Absolute (brahman), himself becomes the Absolute, beyond fear. This is a brief statement of the meaning of the entire Upanishad.  And in order to convey this meaning rightly, the fanciful alternatives of production, maintenance and withdrawal, and the false notion of action, its factors and results, are deliberately attributed to the Self as a first step. And then later the final metaphysical truth is inculcated by negating these characteristics through a comprehensive denial of all particular superimpositions on the Absolute, expressed in the phrase ‘neither this nor that’.

Just as a man, wishing to explain numbers from one to a hundred thousand billion (points to figures that he has drawn and) says, ‘This figure is one, this figure is ten, this figure is a hundred, this figure is a thousand’ , and all the time his only purpose is to explain numbers, and not to affirm that the figures are numbers; or just as one wishing to explain the sounds of speech as represented by the written letters of the alphabet resorts to a device in the form of a palm-leaf on which he makes incisions which he later fills with ink to form letters, and all the while, (even though he point to a letter and say “This is the sound “so and so”‘) his only purpose is to explain the nature of the sounds referred to by each letter, and not to affirm that the leaf, incisions and ink are sounds;

In just the same way, the one real metaphysical principle, the Absolute, is taught by resort to many devices, such as attributing to it production (of the world) and other powers. And then after wards the nature of the Absolute is restated, through the concluding formula ‘neither this nor that’, so as to purify it of all particular notions accruing to it from the various devices used to explain its nature in the first place’.

– Brhad. Bh.IV.iv.25 by Shankara

  1. Hence that Brahman cannot be denoted by the epithet ‘jnanam’ (knowledge) either. Nevertheless, it is indicated though not expressed, by the word ‘‘jnanam’ denoting the semblance of consciousness which is really a modification of the mind. It is not directly denoted by that term because Brahman is devoid of genus and other specific features which alone are the occasion for the application of words to a thing. So is it with regard to the term ‘Satyam’ (truth). For Brahman is by its very nature devoid of all specific features. The term Satyam really refers to the genus ‘being’ inhering in external objects, and when Brahman is described as ‘Sat yam’ (Real), it is only indicated by that term. But Brahman is not actually expressed by the term ‘Satyam’.

–  Shankara – Tai. Bh. 2-1, p. 285.

  1. “Objection : “Is not even Atmandenoted by the word
    ‘Atman’ ?

Reply: No. for there are Srutis like ‘From which words fall back’,
‘That in which one sees nothing else’.
Question: How then do texts like ‘Atman alone is below ….’ and ‘It is Atman’ reveal Atman ?
Reply: This is no fault. For, the word (Atman), primarily used in the world of differences to denote individual soul as distinct from the body it possesses, is extended to indicate the entity which remains after the rejection of body and other not-selfs as not deserving that appellation, and is used to reveal what is really inexpressible by words”.

– Shankara – Ch. Bh. 7-1-3, p. 542.

 

Moksha, Bliss and Cessation of desires

 

Many teachers of Vedanta these days say that an enlightened person still goes through suffering and enlightenment is not a state of constant bliss. They also claim that enlightenment is not cessation of desires. (For e.g James Swartz in Shiningworld.com lists cessation of desires as one of the myths of enlightenment, in his 1 year course published in the website.)

I also found the following from Brihadaranyaka Upanishad Chapter 4, Section 3, verse 33 which contradicts this modern view.

“4.3.33   He who is perfect of body and prosperous among men. the ruler of others, and most lavishly supplied with all human enjoyments, represents the greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the Manes who have won that world of theirs. The joy of these Manes who have won that world multiplied a hundred times makes one unit of joy in the world of the celestial minstrels. This joy in the world of the celestial minstrels multiplied a hundred times makes one unit of joy for the gods by action those who attain their godhead by their actions. This joy of the gods by action multiplied a hundred times makes one unit of joy for the gods by birth, as well as of one who is versed in the Vedas, sinless and free from desire. This joy of the gods by birth multiplied a hundred times makes one unit of joy in the world of Prajapati (Viraj), as well as of one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman (Hiranyagarbha), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said ‘Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.’ At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions.”

Shankara also acknowledges this verse in his commentary on this Upanishad and further cites a verse from Mahabharata in his commentary:

“Vedavyasa also says, ‘The sense pleasures of this world and the great joys of heaven are not worth one-sixteenth part of the bliss that comes of the cessation of desire’ (Mbh. XII. clxxiii. 47).”

But many modern day Vedanta teachers today teach that bliss is not an attribute of truth at all. They even say that ‘Ananda’ from ‘Sat-chit-Ananda’ doesn’t translate to bliss (which is weird because the same word ananda is used in Tamil also, the language I speak, which means happiness)

Conclusion

I would like to thank you for your precious time spent reading this entire article. I would appreciate your thoughts on this so that it will clarify many questions raised by people who are sincere students of Vedanta.

 

 

 

 

 

 

Clarifying Confusions in James Swartz’s Vedanta Teachings

This article aims at removing some of the confusions and correcting some of the wrong information found in the teachings of James Swartz’s Vedanta teachings. He deserves an applause though, just for his efforts to spread traditional Vedanta in the west.  However, as a person born and brought up in India, I can clearly see that he is misinformed on a lot of things. I am not going to argue whether he is enlightened or not; he may be or may not be. I have no way of knowing that.  But to be honest, I have doubted his enlightenment sometimes and wondered if he is on some kind of ego trip in thinking that he is one of the very few ‘qualified’ teachers of Vedanta. When he said that Ramana Maharshi was not a qualified teacher, my doubts became even strong.

A little about myself

Before I start, let me give a short introduction of my own spiritual journey. I had no physical guru, but I was a very sincere seeker. I had tried yoga and Vedanta when I was a boy, but couldn’t understand it much. 15 years ago, I learnt basics of vedanta, zen and mindfulness and I had a glimpse of my own nature that changed my life. I continued mindfulness and self-inquiry for the next 12 years. Mindfulness and self-inquiry was not like two different practices to me, because both have the same procedure of inquiring into each arising thought and experience.

Three years ago (in 2014), a complete shift occurred that completely removed the psychological boundaries between me and the world. Since  then, I never had a distinct feeling of a separate ‘me’ and an ‘other’. The seeker of enlightenment had died and there was no doer anymore. In the next three years, things got settled down . But I still have thoughts and vasanas, even though they don’t affect me. Now, according to James Swartz’s definition, I am already enlightened. Because, now I have an irreversible hard and fast knowledge that I am the non-dual, limitless awareness and not the contents of my consciousness. It is not just intellectual, but my actual reality every moment. But, I don’t want to claim any enlightenment yet. First, claiming enlightenment is not going to make any difference in me. Second, according to Ramana Maharshi, this is not enlightenment. There seems to be a need to wait until all the vasanas are removed (not merely rendering them unbinding) and the thoughts created by all vasanas are removed.

If you ask James, he would say that one doesn’t have to remove the vasanas but just have to render them unbinding by liberation. Again, I am not going to argue whether Ramana’s definition was correct or James’s definition was correct. But Ramana’s life and his words themselves  indicate  that he might have actually removed all the vasanas and involuntary thought movements. He himself said that he usually didn’t have thoughts running in his mind; also, the way he lived his life shows that he probably was completely vasana free. So, that gives me every reason to believe that Ramana was right. But I am no longer a believer of things. I choose to remain open minded on this and say ‘I don’t know yet’ at this point.

Having said that, I am completely sure about some of the wrong information that James is preaching. I know they are wrong. So, I am just going to make some corrections here. This is not intended to offend James or his students. I just feel that wrong information should be corrected. So, let us get started.

Was Ramana a qualified teacher?

If James Swartz reads what I have said above, the first thing he is going to say is ‘Ramana was not a qualified teacher’. According to James, a qualified teacher is someone who systematically unfolds the teachings of traditional vedanta. By this definition, Buddha, Bodhidharma , many enlightened Zen masters and Tao masters are not qualified teachers. When someone even utters the name of Ramana Maharshi, James Swartz’s first response is always ‘Ramana Maharshi was not a qualified teacher’.

Sri_Ramana_Maharshi_-_Portrait_-_G._G_Welling_-_1948

First of all, what we call as traditional Vedanta is solely based on Shankara’s works and his commentaries on Brahma Sutras, Gita and Upanishads. There is a claim that Vedanta assumes Gita, Brahma Sutras and Upanishads as authority, but the actual truth is, the school (Advaita) was developed by basing Shankara as the authority. We need to remember here that Shankara was just one human being who had a certain teaching and certain way of life. It is not necessary that every enlightened person in the world should completely teach according to Shankara’s teaching model. Long before Shankara, words like Vedanta, Yoga and Samkhya were just words to represent different aspects of one essential teaching. For example, In Bhagavad Gita, chapter 3, verse 3, Krishna says that Samkhya is called as Jnana Yoga; And we all know that Jnana Yoga is another term for Vedanta. So, Shankara just revived the ancient teachings and presented according to the time he was living. (James Swartz himself has written commentaries of Bhagavad Gita, but the words Samkhya and Jnana Yoga is in the original Sanskrit verse which is translated to path of knowledge in English).

Second, Ramana taught mostly in Tamil. What a westerner would read is an English version of talks which was translated by a translator guy in Ramana’s ashram.  So, when the translator interprets Ramana’s Tamil words and translates to English, a part of the original teaching is lost; when that is further interpreted by the Western guy who wrote them down, another part of the teaching is most likely lost. And, the teachings given to westerners was only a very small percentage of what Ramana taught in his entire life. Because, he was talking to thousands of Tamil seekers all his life and taught them in Tamil. Ramana also wrote a lot of poems in Tamil which have his essential teaching. There are hundreds of books written in Tamil by people who were taught by Ramana and who lived with him in the ashram.

Third, most of the seekers who met Ramana were very advanced. We can see that in the conversations themselves. There was no need to teach them about three gunas, five koshas, creation theories or qualifications needed for spiritual practice. In India, especially in Ramana’s time, knowledge on these subjects was abundant. With long term residents of Ashram like Annamalai Swami and others , Ramana talked about everything, probably more than what James has taught to his students. He also met visitors who just stayed in the ashram for a day or two and to them, he just answered their questions according to the level of their seeking.

I also heard another reason from James for calling him not a perfect teacher. James says that Ramana’s devotees are confused by experiences and knowledge of Atman because Ramana didn’t make a clear distinction. He is completely wrong. Ramana is very clear in the essential teaching about self-realization.  If Ramana’s devotees are confused with anything at all, it is  just because Ramana is no longer alive to clarify their doubts.

Ramana was a perfect teacher in every way. He talked and walked the talk. Being a simple guy in an Ashram, he attracted attention from people all over the world. Vedanta would be half dead by now without Ramana.

Is path of Yoga all about chasing blissful experiences?

I read James Swartz opinion about Yoga in many of his articles and talks. He says that Yoga is just about getting some blissful experiences and not a complete path to realization. He says that Yoga is only helpful in preparing the mind and will not help in liberation at all.

That is completely wrong. The goal of Yoga is Nirvikalpa Samadhi, which is not a dualistic experience. In Nirvikalpa samadhi, experiencer and experience merge into one. However, Ramana used to say that Nirvikalpa samadhi should become Sahaja samadhi so that the yogi can lead a normal life and guide others. Also, Ramana always insisted that self-inquiry is the best path of all but he never said that Yoga doesn’t lead to enlightenment. He only said that all the other paths are indirect ways.

Yoga may be a long and difficult path, but perfect for people who can’t surrender the ego;  but saying that Yoga only leads to experiences and not to realization is completely wrong.James might have probably met some wrong yogis or wrong teachers of Yoga and came to this wrong conclusion.

(Update – 26th July 2017 : However, I understand that there is a disagreement in Vedantic community itself regarding this. I recently read some of the Shankara’s commentaries where  he himself says that yoga is not a means of liberation. But then we have to dismiss all those yogis who prescribe yoga as a means to liberation as unenlightened. These things cannot be really known for sure without empirical research. That is why I have stressed the importance of bridging science and spirituality in my previous posts)

Is enlightenment experience or knowledge?

This is a very complicated question.

First of all, let me make a distinction between truth and enlightenment.

Truth is Brahman, which is the absolute witness of everything that is observed. Truth cannot be an experience because experience can be witnessed. Also, experience generally implies a dualistic experience, which constitutes an experiencer and experience; But in truth, there is no duality. This also applies for knowledge, because in truth the knower and knowledge merge together.

Enlightenment on the other hand, refers to the event of realizing the truth. We have heard that for some people it is gradual and for some people it is a sudden event. Any event is always accompanied by some kind of experience; it may be dual or non dual but the aspect of the experience still exists when the experience and experiencer merge together. In that sense, there is nothing wrong in calling a sudden enlightenment as an experience as long as it is clarified with a proper context.  Because, not talking about the experiential aspect of it may mislead people to believe that just intellectual understanding is enough to call it as enlightenment.

But both experience and knowledge are poor word choices, we unfortunately have no other words in English. The English word experience can be misleading because a person may believe that truth is some kind of special experience that he is going to experience for the rest of his life. The word knowledge can be equally misleading because a person may believe that enlightenment just involves committing some information to memory after understanding it intellectually.

In Sanskrit, we have different words.  Experience, which just represents an affective state is called Vedana. Vedana can be positive, negative or neutral. (This word is rarely used, but found in many buddhist texts). The experiential aspect of enlightenment is known as either anubhava or anubhuti, which is actually a pramana (means of knowledge); The word actually means experiential knowledge. The word Anubhava in Tamil (my first language) is exactly that but just with one additional letter: ‘anubhavam’.

Also, we have two words for knowledge as well. Knowledge that refers to mere information is called Vidya or veda. The knowledge gained by enlightenment is called Jnana.

Instead of providing such a detailed clarification, James seems to be obsessed with giving a lecture stating ‘enlightenment is not experience’ whenever he hears someone talking about some experience. He gives detailed reasons for why enlightenment is not an experience which is not at all necessary. Because, people who may have already read English translations of Indian texts may often use the word ‘experience’ to mean the valid experiential knowledge, Anubhuti. If James reacts the same way to these people, it is actually like giving them wrong information because of some linguistic confusion. Also, arguing why enlightenment is not an experience by providing arguments for why truth is not an experience is a huge fallacy.

To wrap up, a sudden enlightenment similar to what happened to Buddha can be actually an experience (vedana, the affective state). The enlightenment itself is anubhuti (experiential knowledge) which is translated to English as ‘experience’.

Is Self-realization and Enlightenment different?

James Swartz adds another big confusion. He uses the word ‘Self-realization’ for a glimpse of truth, an awakening experience and he uses the word ‘enlightenment’ for Moksha, the liberation. But this will mislead a lot of people. Because self-realization and enlightenment are generally understood as synonymous. In Ramana Maharshi’s translated talks, you will only find the word ‘self-realization’ for final enlightenment. Why change the meaning of a word instead of using it in the conventional way? Why not just call the glimpse of truth as awakening, as it is usually called?

This is not a big problem in itself, but big enough to cause a lot of confusion.

Is criticism a part of Vedanta?

James criticizes a lot of teachers. He would name each and every teacher he thinks as not qualified and just thrash them like anything. I agree with some of the criticism, especially on neo-vedanta. Although I agree that neo-advaita  seems to be lacking a practical method for enlightenment, obsessively criticising the teachers and naming them is unnecessary. (Here is the weird part. James claims he knows a lot of enlightened people.. If you ask him to name them, he would say ‘No, I won’t name people’… When he names all the imperfect teachers, why not name the enlightened ones? ).

Anyway, that’s not the point. To justify all this, James often says that criticism is a main aspect of Vedanta. That is not true. He probably got this idea from Sankara’s debates with Buddhists. But those are debates! He met people face to face and debated with them. Debate is not same as criticism.Even if  Shankara  criticized people, it would not be right to say that criticism is a main aspect of vedanta itself. This is like saying smoking  is an essential part of psychology, just because Sigmund Freud smoked a lot.

Does Buddhism have an issue in understanding the reality?

I came across a Satsang article in James’s website. There was a discussion regarding Buddhism between a seeker and James Swartz. Here is what James says:

“I am not surprised that they don’t know the self. That is our issue with Buddhism since time immemorial. I have yet to meet a Buddhist that understands it. There is a video on my website of a Buddhist – the only one I ever came across who seems to know what it is and that he is it – that seems to indicate that self-knowledge is alive somewhere in the Buddhist world, but it is very rare. They are doer-oriented, experience-oriented, particularly the jhana guys.”

Really? First of all, any Buddhist you meet will tell you there is no self. But it is not contradictory to Vedanta. Buddha used different terminology. He didn’t define reality in  positive terminology so that nobody will form a concept about truth in their mind. So, he simply called it as sunyata (similar to nirguna Brahman) which literally means ‘emptiness’. So, no matter how many enlightened Buddhists you meet, you are never going to find someone who says ‘I am the self, the limitless non-dual awareness’.

Also, Buddhism is not just about Jhanas. Jhanas are just concentration practices. The stress is actually on Vipassana, getting insight into the true nature of things. It is similar but more powerful than self-inquiry in my experience. In fact, understanding the theory and practicing mindfulness helps to do self-inquiry better.

James Swartz seems to be obsessed with words. He would only agree with Advaita terminology. He fails to understand that the path of truth can be expressed with different words, which is exactly why we have so many traditions.But such an obsession with words and concepts would only make people suspect if his enlightenment was purely intellectual.

If someone claims that He, his wife, his students who were authorized to teach, his guru and some swamis he knows are the only qualified teachers on the planet, there is every reason to doubt that something is wrong.

 

 

 

Was Shiva the Real Adiyogi or Is that Sadhguru’s Nonsense?

Recently, a 112 foot Adiyogi statue was unveiled in Isha Foundation, Coimbatore by Prime Minister Narendra Modi. The beautiful statue was designed by Sadhguru Jaggi Vasudev as a credit to the first yogi and as an inspiration for the world. But who is the actual first yogi revered by yogic tradition? Was it really the mystical Lord Shiva or someone else? Sadly, the original Adi yogi has been forgotten and has been replaced by a carelessly spun story by Sadhguru Jaggi Vasudev.

adiyogi-shiva-statue.jpg

Let me first quote the story as it is narrated by Sadhguru.

Story of AdiYogi as narrated by Sadhguru

“When we say “Shiva,” there are two fundamental aspects that we are referring to. The word “Shiva” literally means “that which is not.” On another level, when we say “Shiva,” we are referring to a certain yogi, the Adiyogi or the first yogi, and also the Adi Guru, the first Guru, who is the basis of what we know as the yogic science today.

In the yogic culture, Shiva is not seen as a God. He was a being who walked this land and lived in the Himalayan region. As the very source of the yogic traditions, his contribution in the making of human consciousness is too phenomenal to be ignored. This predates all religion.

Over 15,000 years ago, Adiyogi appeared in the upper regions of the Himalayas. No one knew where he came from or what his origins were. He just came and went into intense ecstatic dance upon the mountains.

People saw that he was experiencing something that nobody had known before, something that they were unable to fathom. So they gathered around him wanting to know what it was. But no one had the courage to go near him because he was so intense, like a blazing flame of fire. So they waited, hoping something would happen. Some people waited for months and left and Only seven hardcore seekers stuck on. These seven were insistent that they must learn from him, but Shiva ignored them. They pleaded and begged him, “Please, we want to know what you know.”

At last after 84 years of intense sadhana,he decided to become a Guru. On a full moon day which is known as Guru Pournami because the Adiyogi transformed himself into the Adi Guru – the first Guru was born on that day. He took the seven disciples to Kantisarovar and started a systematic exposition of yoga in a scientific manner. He began propounding the whole mechanics of life to these seven people, not intellectually as a philosophy, but experientially. He explored every nut and bolt of creation with them. He brought forth yoga as a technology with which every human being can evolve himself.

The transmission went on for a long period of time. After many years, when it was complete and had produced seven fully enlightened beings, who are today celebrated as the Sapta Rishis, Adiyogi sent each one of them to different parts of the world. One went to Central Asia. Another went to North Africa and the Middle East, where certain schools exist even today. Another went to South America, and that is one culture that imbibed it in a deep way and made something big out of it. One went to East Asia.

One stayed right there with Adiyogi. Another one came to the lower regions of the Himalayas and started what is known as Kashmiri Shaivism. Another one went south into the Indian Peninsula. This one is very important for us because he is Agastya Muni. Of the seven Sapta Rishis, Agastya Muni has been the most effective in terms of bringing the spiritual process into practical life, not as a teaching, philosophy or a practice, but as life itself. It is the benefit of what he did that the Indian people are still enjoying because he produced hundreds of yogis who were like fireballs.” and it goes on.”

First, it looks like Sadhguru has mixed two different stories and made them into one story. I don’t mean that Sadhguru would have intentionally done that. Regardless of whether someone is enlightened or not, human memory has its limitations. Sadhguru probably heard these stories long time ago and due to memory errors, he might have made the two stories into one, which narrates something that never happened. I don’t blame Sadhguru, but the blind followers who simply take whatever Sadhguru says as correct.

I think it is important to make a few things clear. Let me first discuss who this Shiva is and a story from mythology that talks about Dakshinamurthy. Then I will talk about the real Adi yogi, who initiated 8 sages and sent them to different parts of the world.

Who is Shiva?

First, the word ‘Shiva’ doesn’t mean ‘that which is not’, as said by Sadhguru. I have no idea how he came up with such a meaning. The word ‘Shiva’ means ‘auspicious’, which has always been used as an adjective in Vedas. The word has been used for many deities, not just Rudra, the earliest form of Lord Shiva that we know today. It was just a word used to honour someone. Slowly, the word ‘Shiva’ got associated with the Vedic deity Rudra.

Second, mythology is not history. The stories in mythology might have been created for various reasons: to convey deep mystic teachings in the form of a story, to help people to develop devotion for a personified form of the ultimate truth as an aid towards self-realization, to entertain people etc. A puranic story always has multiple contradictory versions, each of them created by people to glorify their own favourite personal God.

Sadhguru has many times indicated that this Adiyogi is the same as Dakshinamoorthy. But the story of Dakshinamoorthy and the story of the Adiyogi who sent 8 rishis to different parts of the world are two entirely different stories.

Let me narrate a puranic story. When Lord Brahma was doing his work of creation, he created many sons from different parts of his body. Four of his sons named Sanaka, Sanatana, Sanandana and Sanatkumara were born from the mind of Brahma. These four people became Brahmacharis against the wish of their father. It is also said that Brahma became very angry because of that, and out of anger Rudra, the earliest form of Shiva was born.

But in Shaivite traditions, it is said that these four people approached Shiva who then assumed the form of Dakshinamoorthy to teach them. He taught them about Self-realization using chin mudra that symbolically shows how a person realizes the ultimate truth. That was all his teaching! According to the story, he just taught the essence of all the scriptures by a small gesture. Note that this applies to all traditions, not just Yoga. Most of the Indian schools of thought like Advaita, Yoga, and Samkya have the same essence even though they use different terminologies.

There are different stories associated with these four kumaras. Some of them are contradictory. Each purana has its own version. So, it is very clear that Dakshinamoorthy is a pure form created for devotion and sadhana, not a historical being who walked on the earth. And Dakshninamoorthy was not shown as teaching traditional Yoga at all. He is clearly not the Adiyogi of the yogic tradition. But this is not to deny the significance of Dakshinamoorthy in anyway. He is a great symbolic representation of enlightenment.

Who is the real Adiyogi?

During 200 BC or 300 BC, a great yogi called Nandhi natha lived in mount Kailash. He was a real human being who walked this planet and was the guru of the great Patanjali. He initiated 8 disciples (Sanatkumar, Sanakar, Sanadanar, Sananthanar, Shivayogamuni, Patanjali, Vyaghrapada, and Tirumular) and sent them to various parts of the world including central Asia to spread Advaita Shaivism. The whole Yogic tradition goes back to Patanjali whose Guru was Nandi natha. Nandi Natha also composed a poem with 26 verses called Nandikeshvara Kashika.

Even today, the Nandhi natha yogic tradition regards Nandi natha as the Adiyogi. A school of this lineage called Adi Natha does regard Shiva as the first yogi, but that was just a title given to Nandinatha, since Shiva means ‘auspicious’.

Tirumular, a well known Tamil saint and the disciple of Nandhinatha was actually the one sent by Adi yogi to south India to spread this school (not Agasthiya). Shiva sending sage Agasthiya to South India to balance the earth was just another puranic story and even that story doesn’t say that he was sent to south India to teach Yoga, as Sadhguru narrates.(Again, this is not to deny the significance of Agasthiya; He was a great Siddha who made great contribution to the world).

Vigyan Bhairav Tantra – 112 techniques for Yoga

Sadhguru also says that Adiyogi statue is 112 feet high and this is to represent the 112 techniques given by Lord Shiva. These 112 techniques are from Vigyan Bhairav Tantra, which is claimed to be a part of ancient Kashmir Shaivaite text called Rudrayamala. It was composed by an unknown author sometime around 8th century AD as a form of imaginary conversation between Shiva and Shakthi.

So, this Vigyan Bhairav Tantra is in no way related to the Adiyogi  Nandhi natha or a historical man called Shiva. The whole text of Vigyan Bhairav Tantra was actually popularized by Osho all over the world. Vigyan Bhairav Tantra is a very rare text which was translated to English by Paul Reps based on the commentary given by Swami Lakshman Joo Raina, a self-realized mystic of Kashmir Shaivism. The translation of Paul Reps was used by Osho to give his own commentaries.

The credit of popularizing Vigyan Bhairav Tantra goes to these three people:  Lakshman Joo, Paul Reps and Osho. Without them, not many people would have known about this valuable text.

As I already mentioned in my previous article ‘The Journey of a Seeker’, Sadhguru uses so many anecdotes, information, views and ideas given by Osho but never gives him credit. Osho was a honest and courageous man who created a great worldwide awareness about self-realization. He was the first man to popularize the fact that there is nothing wrong for a self-realized man to live a normal life with all the luxuries of the world. If Osho didn’t have the courage to own 92 Rolls Royces and still claim enlightenment, we wouldn’t be accepting Sadhguru owning a helicopter or playing golf. It is easier to accept Sadhguru now because we have already seen Osho like this. Osho did all the ground work but the poor man doesn’t get the credit.

The Adiyogi statue looks beautiful, there is no question. But he didn’t build this statue to give credit for whoever the adiyogi was. It is simply a statue of Lord Shiva built to attract crowds and tourists. If Sadhguru is the kind of man who gives credit to people, then he would have given credit to Nandhi Natha (the actual Adi yogi) and Osho already.

James Swartz – A Review and Critique by a Seeker

I recently stumbled upon the website http://www.shiningworld.com and went through some of the articles by James Swartz, an old guy who is teaching the age old Vedanta and claiming himself to be enlightened. There are many so called enlightened teachers in the West who are offering satsangs, courses and retreats and James Swartz is one of them. But he is not teaching neo-advaita (and  I dont think neo-advaita is really helping people towards realizing the Self either.. That is just another big joke); He is teaching the traditional Vedanta and he was a disciple of Swami Chinmayananda in India.

I usually don’t write long articles or posts criticizing the spiritual teachers and questioning their enlightenment. I am completely aware that trying to find out if somebody is enlightened is not going to help me towards my own liberation. But this post is somewhat like a question; I am not saying any conclusive statements about his enlightenment. I just find it questionable. Even though this post is not going to help me towards my liberation even a little bit, I don’t care..

I also want to stress on the fact that a person who is not enlightened cannot really help others towards realization; It will be like a blind man leading other blind men. At the same time, one must be aware that if he or she is a true seeker and have a real thirst to know the truth, being with a false Guru or unenlightened teacher is not going to be a problem. But most of the time, in reality, the people who get stuck with unrealized teachers don’t make any progress at all but fall under the illusion that they are getting some valuable help towards spiritual enlightenment.

Also, there is also a well known saying: A Guru will appear when a disciple is ready. You don’t have to really search for an enlightened person to guide you. It will automatically happen.

But, there are people who get impressed with the talks of so called enlightened people who are not really enlightened. And, usually, there is really no way to tell if a person is enlightened or not; Only a true liberated person can recognize another liberated person. But there are some signs which may indicate that somebody is not enlightened. In this post, I am going to talk about those signs that I have observed in James Swartz’s teachings and attitude.

Also,  Vedanta just read as a piece of theology is not going to offer much help. In India, so many books are published on Vedanta and thousands of people read them. All that reading doesn’t make much difference in their lives, except that their egos may feel good because now they know something that others don’t know. There is also a good feeling that generally comes from knowing things and committing them to memory, which is not in anyway going to offer lasting fulfillment in a person’s life. But if there is no transformation at all, then not only Vedanta, any doctrine will become a bunch of concepts and ideas in people’s mind, strengthening their ego further. So, there needs to be a presence of a realized Guru to guide the people.

Now, Let us get back to James Swartz. The first thing that I want to talk about is the enlightenment quiz that he has in the website. It has 34 questions and just by answering the quiz, he says, will give you an idea if you are enlightened or not.Here is the quiz: http://shiningworld.com/site/index.php/resources/enlightenment-quiz

Before I came across this quiz, I had read a few articles written by James and also watched a couple of short videos. Then I answered the quiz and scored 87, which means that I am enlightened. But this seems to be a big joke and utter nonsense. If you are a little intelligent and if you read some of his articles, you can score above 90, especially if you are good in answering quizzes. The quiz only tests your ability to understand things and your memory. Why would a real enlightened person will have such an unnecessary and misleading quiz in his website?  James also says in an interview that he comes to know about at least a number of enlightened people every year based on this quiz. (The Quiz doesn’t really have an interactive form where people can submit the answers. The results of the quiz are not stored in the database. So, I assume he says that based on the emails he might be receiving from people who answered the quiz with a score more than 80 or 90.)

Also,when it comes to the usage of words, each and every person might use a word in different sense. For Vedantins , everything is Self but for Buddhists, there is no self at all. So, even if somebody who is truly enlightened takes the quiz, he still might not pass the quiz because he might be using the words mentioned in the quiz in a slightly different sense.

I found a lot of criticisms by James Swartz against Osho. But a lot of things he says about Osho is completely incorrect. For example, here is one passage where he talks about Osho (from http://www.advaita.org.uk/discourses/trad_neo/neo_vedanta_swartz.htm):

“The Neo-Advaita movement owes a considerable debt of gratitude to the teachings of Bhagawan Rajneesh who rechristened himself as Osho when his bad karma became unbearable.  Rajneesh perverted the tantric concept that the essence of every experience is Awareness.  Tantra is a very broad concept that applies to every conceivable kind of experience and insists that its practitioners enjoy the same qualifications as those practicing Vedanta sAdhana.  But Rajneesh focused his attention on the sexual aspect, not that much focusing was required, and opened wide the gates of tantra to tens of thousands of immature disaffected Western hedonists with his brilliant concept ‘Zorba the Buddha.’  Zorba the Greek was the literary creation of a Greek writer Nikos Kazantzaksis.  Zorba was not a bad guy but was he emotional!  He was the original party animal: lusty and enthusiastic in his pursuit of pleasure.  As is well known the Buddha was a holy ascetic.  By wedding the two ideas he provided a clever ‘spiritual’ justification for the unrestrained pursuit of pleasure in the name of spiritual growth.  Wags not unfairly called his sAdhana the ‘fuck your way to God’ path.  I was once told in all seriousness by a devotee that Osho ‘’gave us permission to do what society forbids us to do.”  When he died thousands of his disciples gravitated to a relatively unknown guru”

First of all, Osho didnt pervert the tantric concept. Osho has talked about all 112 techniques of Vigyan Bhairav Tanra, which includes various techniques and only about 5 or 6 techniques talk about sex. Many people misunderstand Osho as a sex guru and James is criticizing Osho based on the incorrect public opinion. Osho just taught a way to go beyond our unconscious cravings, including sex, by bringing awareness in what we do. But people understood it the wrong way and thought that Osho was preaching people to do more sex. That notion is completely wrong.

Osho’s main focus was awareness, not sex. Also, out of over 600 books of talks by Osho on various topics, there is only one book which talks about sex, which is called ‘From Sex to superconsiouness’. Even in that book, Osho teaches the way to go beyond the sexual desires by bringing awareness to it. When we become more and more alert and aware, the desires stop by themselves. In all the other books of Osho, he covers a wide range of topics from different traditions like Yoga, Zen, Vedanta, Buddhism, Christian mystics, Hasidism, Sufism and more.. He has talked about devotion, love, compassion, meditation and thousands of other topics and the talks about sex are not even 2% of them.

Also, his understanding of Osho’s concept of Zorba the Buddha is completely wrong. Osho said that it is not completely necessary to abandon the family, renounce everything and stay poor to realize ones true nature. He says that one can be rich both in the inner and the outer world. For example, King Janaka, the father of Sita in Ramayana was a realized being but he was the king of a whole empire. Osho simply says that one can be like Janaka or Zorba and can still realize their own self. Zorba is just a way to exaggerate his point on this. He picked up the extreme example of Zorba in a poetic way. In my opinion, when Zorba and Buddha is brought together in a man, he actually gets balanced in the middle. It doesn’t mean that he is asking to follow the way of Zorba. He is actually asking people to follow the way of Buddha without suppressing the part of Zorba who is in each and every individual.

To put it in one sentence “You don’t have to abandon the material world in the pursuit of spiritual world” is what Osho says.

Here is an excerpt from Osho’s talks:

“Zorba can sing, dance, enjoy food, drink, love. He will have a life, but he will not know who he is. He will not know the meaning of existence. He will never come to experience the deathlessness of life, the eternity of his existence — that he has been here always, and will be always; only forms change. He will never enter into his own center. He will always remain in the cyclone, very busy, concerned with everything except himself. And the center of the cyclone is the most ecstatic experience, the ultimate experience of human consciousness. Beyond that there is nothing; you have arrived home. But I don’t see that there is any problem, there is no contradiction. You can arrive home, you can be at your center — what prevents you from laughing? In fact, you should be the only one who can really laugh, can become laughter; who can really love, can become love itself — where the lover disappears and only love remains; one who can dance and dance to such abandon that the dancer is completely gone, there is only dance.

This is my effort:
To bring ‘Zorba the Buddha’ into the world.

 That will create a unity in you; your body and soul will have a unity. If you are one, you would like to dance in the open air under the sun. That will be your real prayer. Nothing is said, nothing is asked, but you are showing your gratitude to existence. Zorba the Buddha will not only destroy the split in man, it will destroy the split in society.

There is no question of escaping from anything. Every moment everything has to be enjoyed without any guilt, without any inhibition. But all the religions have been against it.
I proclaim with this manifesto a totally new sky for religious consciousness: the sky of completion, the joining of the inner and the outer, of the material and the spiritual, of Zorba and the Buddha.”

James is not only criticizing Osho but many other teachers. By the comments about Ramana Maharishi whom he doesn’t consider as a perfect teacher in spite of being a self realized person, James also implies that he is a better teacher than Ramana. He also devalues the way of Ramana Mahirishi’s teaching through silence. James believes that being in the silent presence of a master doesn’t have much value at all but many people know that there is a lot of transmission that happens from a master to disciple in pure silence. The transmission between Buddha and Mahakasyapa is a perfect example.

In an email by James to a questioner, he says the following:
(From http://www.shiningworld.com/site/files/pdfs/satsangs/Silence_versus_Words.pdf )

“The Vedanta sampradaya does not have a problem with Ramana’s moksa. In fact, it accords Upadesa Saram the status of an Upanishad. However, Ramana was not a teacher. He said so himself. He spoke to whomever was in front of him according to the understanding of that person. So there are apparently contradictory statements in his “teaching.” Statements made at different times to different people do not mean that the person that uttered them didn’t know who he or she is. Nor does it mean that either statement is untrue, given the context. But when you put them together they seem to contradict each other. So there should be a way to resolve these apparent contradictions. Ramana’s apparently contradictory statements are the words of a jnani, which can be resolved with reference to Vedanta’s teachings. Many people are confused by Ramana’s statements, not because Ramana was confused.”

This clearly shows that James is trying to stick to an organized teaching where as a true enlightened master will really talk to a seeker according to his level. What is the use of reading some mere information and committing them to memory from an organized teaching alone? I am not devaluing Vedanta, but I am saying that a generalized organized teaching alone is not going to be of much help unless there is a realized Guru  available to impart the teaching according to the level of the seeker. James may say that he is already doing that, but from what I have observed he only seems to give more importance in just the load of information alone. In fact,from what I have seen, a realized Guru gives an organized teaching only a secondary importance. A realized Guru always speaks from his own authority and he only uses the information available in an organized teaching as an additional device. James’s interest in criticizing other teachers and putting them down as not perfect teachers simply shows that he is trying to make himself superior, though he doesn’t directly say that.

While James Swartz dismisses most of the so called spiritual teachers as self-deluded (May it is true, but I am pointing out that his desperate interest in doing this only shows his interest in showing himself superior), he himself has authorized some of his students to teach and declared them as enlightened. I think it is very easy to convince James that you are enlightened, you just have to parrot what he says but show some confidence on what you are saying and act as if it comes from your own understanding. If what you say agrees with what he says, then James Swartz will probably declare you as enlightened. Because, from what I have observed, how much of what you say is aligned with traditional Vedanta is the only criteria that he will use to decide if you are enlightened or not. His enlightenment quiz is a perfect example for that.

I also came across something from Ted Schmidt, one of those guys who have been declared as enlightened by James. In that excerpt, Ted comments about J.Krishnamurti and Ramesh Balseker. While I doubt Ramesh’s enlightenment, I don’t have any doubt that J.Krishnamurti is a liberated person and he is also a great orator who has been admired by a lot of people for his clarity and wisdom.

Here is what Ted Schmidt says about J.Krishnamurti and Ramesh Balsekar:

“I am familiar with both of these teachers, but to be honest, it has been quite a while since I last delved into their teachings, so I cannot really give you a comprehensive critique of either. I can say, however, that while both gave voice to the non-dual nature of reality, neither employed a teaching methodology that systematically unfolded the implied meaning of scriptural statements or utilized any of the traditional prakriyas (i.e. methods of inquiry) to guide one through a logical analysis of one’s own experience by means of which all erroneous notions concerning it would be laid to rest and the irrefutable truth of one’s essential nature would stand revealed. In addition, neither offered any practical means of preparing the mind for the assimilation of self-knowledge. To the best of my recollection, both Krishnamurti and Balsekar repudiated the necessity for spiritual practice as a result of their confusion concerning the nonreciprocal relationship between paramarthika satyam, Brahman’s non-dual being (i.e. pure, limitless awareness) and vyavaharika satyam, the seemingly dualistic apparent reality of which Brahman, pure limitless awareness, is the adhishthanam, the substrate. Though the apparent reality is entirely dependent on pure awareness for its existence, pure awareness is entirely free of and uninvolved in the apparent reality. Moreover, in terms of the law of karma, the whole purpose of the apparent reality is to provide an arena in which limited entities execute limited actions and enjoy limited results. Thus any attempt to impose such principles as limitlessness, attributelessness or actionlessness on the limited entities that exist within the dualistic context of the apparent reality, whose very existence is defined in terms of distinguishable attributes and discrete actions, is completely untenable. In short, in their best moments both Krishnamurti and Ramesh Balsekar spout the highest truth, yet fail to provide any viable means of assimilating it.”

This again shows the same interest of their whole group in putting down other teachers, especially people like J.Krishnamurti. Ted goes on saying that J.Krishnamurti had a confusion in understanding absolute reality and relative reality. While I agree that much of J.Krishnamurti’s teachings were from absolute point of view, I won’t agree that he had a confusion on absolute and relative reality.  J.Krishnamurti did uncover the true essence of meditation and taught people to be aware of their body, mind and emotions which is helpful for modern men. In fact, the world has changed so much in the last thousand years  and people’s mind have become more complicated. In the modern world, J.Krishnamurti’s teaching of bringing awareness to our everyday life can be much helpful than the practice of Sravana, Manana and Nidhidhyasana of traditional Vedanta.

I have gone through many other criticisms of the spiritual teachers by James and his group, and as far as I have read, they have not accepted anybody, not even a single person as a perfect ‘teacher’ and they always criticize about how incomplete the teachings are.. (They probably accept all the Vedanta teachers who just repeat the teachings of Vedanta as it is  as complete teachers) Do they mean to say that James, his Guru and his authorized teachers are the only people who give out perfect and complete teaching? All I find in their way of teachings and satsangs are deep theoretical discussions and Sanskrit jargons. They are trying to create pundits and scholars but not enlightened people.

I also went through some excerpts from James Swartz book “How to attain enlightenment?” and he has given the same criticism about Osho and many other teachers in his books. He brings up those criticisms whenever he finds a chance.

It is very much appropriate to quote a message from Ramana Mahirishi here:

“The scriptures serve to indicate the existence of the Higher Power or Self and to point the way to It. That is their essential purpose. Apart from that they are useless. However, they are voluminous, in order to be adapted to the level of development of every seeker.
As a man rises in the scale he finds the stages already attained to be only stepping stones to higher stages, until finally the goal is reached. When that happens, the goal alone remains and everything else, including the scriptures, become useless.The intricate maze of philosophy of the various schools is said to clarify matters and to reveal the Truth, but in fact it creates confusion where none need exist. To understand anything there must be the Self. The Self is obvious, so why not remain as the Self? What need to explain the non-self? I was indeed fortunate that I never took to it (i.e. philosophy). Had I taken to it I would probably be nowhere; but my inherent tendencies led me directly to inquire ‘Who am I?’ How fortunate!”

It is clear that much of scriptural knowledge, even though intended to serve as tools, always end up creating more confusion. Ramana Mahirishi also says how fortunate he was in not learning those. While James claims in most of his talks that he is also not trying to give a philosophy, he is actually giving more importance to the theoretical knowledge about reality.

One thing that really convinced me to write this post was a discussion that I had on an online forum with a person who is learning from James Swartz. I was surprised to see how much influence James has made on her because all her discussion reflected the same attitude that James has:  Finding faults with words and usage of words, finding faults in spiritual teachers etc. The worst thing was, she had the same prejudice against Osho. Whenever I posted something that was said by Osho, she kept posting stuff that said something against Osho. When I asked her why she was doing that, she said she wants to help people by asking them to be wary of Osho’s teachings.That was something that I couldn’t accept because Osho has done extraordinary work in explaining each and everything about spirituality in detail and he has also brought out the real essence of all the major spiritual traditions in the world.

You might argue that Osho also criticized many spiritual teachers. But his criticism was really based on his genuine interest in shattering the false beliefs that people had and leading them in a proper way towards enlightenment. He didnt do it out of hatred or to assert his superiority but he did that out of his compassion on people. He has spoken positively about authentic spiritual masters like Ramana, J.Krishnamurti, Buddha, Mahavira, J.Krishnamurti, Gurdjieff, Kabir, Nanak, Meister Eckhart, Jesus Christ, Ramakrishna Paramhamsa, Patanjali, many popular Zen masters and the great sages of Upanishads.  Also, my post is not about whether criticism is right or wrong but the intention behind the criticism and the discrimination between a real enlightened person and a fake one.

To the students of James Swartz: You may feel impressed not because James Swartz is impressive but Vedanta is impressive. (James Swartz might be a great guy, I am not against him but I just want to give you guys something to think about). Vedanta is still new to the Western world but it is an age old tradition in India. But if you are really interested in ending your suffering and knowing your true nature, you need the presence and guidance of a true enlightened master and not just somebody who thinks he is enlightened. It is possible to walk in the path without any Guru, but it is very difficult. It is going to further complicate the process if you are in the hands of somebody who has not yet made it.

I have no doubt that James is an excellent writer. He speaks a lot of things with great clarity which shows that he has taken his time to read many scriptures. That is the only advantage that he has over the other people who call themselves as enlightened. He can help you to learn stuff and become well versed with Vedanta and its scriptural base but I really doubt if he could help you towards your enlightenment.