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Correspomdence With American's, Vol 2, page 276, #5, 1962, Maheswari

Extracts from the Deposition of Lala Adjodhia Prashad (Salig Ram's son and leader of Pipal Mandi group, after Salig Ram's death, now age 60), recorded on the 13th June 1926, and onwards, in the suit against Dayal Bagh, which ultimately went to Privy Councl, in England, where the case was decided in favor of Soami Bagh. Recorded under oath Adjodhia states, " I am the President of Central Administrative Council, which has its head-office in Allahabad. I have been the president since the death of Rai Pratap Singh Seth (Chachaji), that is probably since 1910. Before that I was Vice President. The Councl was formed in 1902 (page 249 Privy Council Paper Book).

The 28 names selected for being mentioned in the notice issued for formation of the Council included the name of Jaimal Singh. The name Jaimal Singh was included because HE HAD AGREED THAT HE WOULD GIVE UP ACTING AS GURU and abode by the order of the Council that would be formed and also because Chachaji Sahib (Pratap) had recommended him. He gave that undertaking before the notice had been issued. For this reason he was given general power of initiation in the very first meeting of the Council. BUT, HE DID NOT STICK TO HIS UNDERTAKING AND THE SAID GENERAL POWER OF INITIATION WAS CANCELLED.


Since Secret History was written, a Beas rep in Europe is saying now, Jaimal didn't write all the letters attributed to him in Beas books. It appears Jaimal's secretary and the post master of Beas wrote many of them. This rep gave their names.


Tinnitus, or Sound Current ???

Physical causes, or spiritual ?

Low level, broad band sound is used to facilitate tinnitus habituation. It was mentioned previously that 94% of the people placed in a very quiet environment develop temporary tinnitus. Silence actually enhances tinnitus and hyperacusis. Patients are advised to avoid silence and immerse themselves in a low level, emotionally neutral sound environment.

The noises most often associated with Type 1 Tinnitus are a humming or a buzzing sound. The noises most often associated with Type 2 Tinnitus are typically buzzing, hissing, reverberating, echoing or humming in nature.

Tinnitus noises that result from type 3 include clucking or cracking, gurgling or whirring sounds. These noises are often aggravated or relieved by swallowing or blowing the nose since there is often a negative pressure in the ear. From time to time, many people often experience a ringing tone in the affected ear which comes and goes periodically, lasting a few seconds at a time.

The Tinnitus caused by cochlear damage are many and varied and can include sounds of ringing bells, chirping sounds, sounds like cicadas, roaring, hissing and fluttering sounds.

The Tinnitus caused by auditory nerve damage includes high pitched ringing bells, whistling, roaring and buzzing.

The sounds associated with type 6 are usually drumming, pulsating, or a fluttering which is synchronous with the heart.

Type 7. The predominant sounds are ringing, whistling, whizzing, and rushing (as of a waterfall.)

Note: Even rats hear sound current !!! Jastreboff, P.J., Brennan, J.F., Sasaki, C.T. Phantom auditory sensation in rats: An animal model for tinnitus. Behavioral. Neuroscience, 102:811-822, 1988. The main paper describing the principle and the results of our behavioral paradigm for inducing and detecting tinnitus in rats.


A look into the Beas Dera culture posted by waking_now 1/23/02 10:35 am 10052

Charan Singh liked to collect woman's jewelry.

A satsangi woman told me that once Charan Singh pressured her to accompany him on a satsang trip to a city in Rajasthan. When they reached there, he prepared to go to give satsang but told her to go and look for antique jewelry for him. She went looking and found some good deals from villagers who brought jewelry for sale in the market .

When Charan Singh and his party returned from the satsang, a Dera official told her that he had seen her come with Maharaj Ji but had not seen her at the satsang. She said she had some work to do, but did not disclose what the assignment from Maharaj Ji was. That secrecy of not disclosing any personal interaction with Maharaj Ji was part of the Dera culture to which adherence was necessary for all inner circle people.

In a family if some members had an engagement with Maharaj Ji, they were expected not to disclose this even to their satsangi family members. This was a loyalty test used by Maharaj Ji to select the privileged ones. I myself have been a guest in a relative's home who told me they had an evening engagement and later at night talked of their Royal visit during which I had figured in some conversation.


Did the Dera Plant Articles ?

Posted on internet by CTD

I believe it was in the 80's Charan had a newspaper article planted and the author described themselves as a traveler who happened across Dera and described it in glowing terms as an oasis and so on run by a benevelant so and so....I still have it somewhere. The writer was really the daughter of a Dera appointee who grew up there.....'Waking Now' knew the family also.


Charan Singh, complete from site below.

Smuggling of wrist watches by a verified major rep

David Lane asked for more specific information regarding the shuttling of personal items from England to Maharaj Charan Singh in the 1970's. During those days I was Secretary of the Cambridge England RSSB Sangat. I was active in developing Satsang Activities and especially in organizing Satsang between Indian Satsangis and our Cambridge Group. Together with Kulwant Rai , I negotiated the renting of the Wembly Indoor Stadium, for example, for Maharaji's Darshan to the combined English and Indian Sangats.

The European and Indian Satsangis were kept apart at meetings, partly owing to language differences and partly owing to cultural reasons. There was a limited degree of crossing over between the two sangats by a few "permitted" Satsangis. I, myself, was very active in the Indian bhandaras I was studying hindi and punjabi and wanted to adsorb as much understanding of the culture of my "Master" as I could.

When my wife and I held Satsang in a our home in village near Cambridge, we would listen to tapes of the Master with seated Satsangis spilling out of our living room into the grass of an apple orchard. These were "bhakti-drenched" occasions and had a blissful, dream-like quality about them as they were happening.

I felt myself the luckiest of people, and my greatest good luck, of course, was that I had somehow managed to "find" Sant Mat, which vouchsafed me life beyond the grave and gave assurance that one day I would eventually get answers to all my deepest questions about existence.

I established a business manufacturing and selling scientific instruments in Cambridge. My work took me often to London, where I would meet with and often stay overnight with Mr. Mohinda who was an Indian man, about the same age as Charan, who had attended College with the Master and kept a close friendship with the Master. It was Mohinda, by the way who was the father of the girl, written about in another post here, who had obtained a full scholarship to Medical School in London, but was not allowed to take it up. Instead she was forced to marry a son of Professor Janak Puri, whom she had never met and move to Bombay. The boy was picked out for her by Charan, who was the guest of honor at her wedding.

During this time Mohinda was my very good friend. He was a close friend of the Master and he knew thousands of wonderful stories and was a very warm person to people he liked. He supported himself with an Indian Handicrafts importing business in London.

Whenever Maharaj Ji came to England, he would always stay with Mohinda in London. Before these visits, "selected" Satsangis would be invited to come to Mohinda's house to do Seva. We would strip all the old wallpaper off, sand down the moldings, paint the wood work (one coat of primer, Jay and two coats of enamel), then we would re-hang the paper in the room. Sometimes we installed new windows and doors and improved the overall facilities of the house. Those of us who were chosen by Mohinda for this work felt lucky and were willing to work until late, then sleep on makeshift pallets on the floor and continue our seva the next day. We were entertained by tapes of Satsang or the singing before Satsang, and enjoyed great meals. We were happy knowing that "Our Master" would be using these very rooms, would see our wallpaper, and enjoy all the fresh improvements we had made.

And so it happened that once after an extended tour that had taken Maharaj Ji through Greece, Paris, Frankfurt, Rome, maybe Holland and some Scandinavian countries as well, Charan came to London and stayed with Mohinda. He gave Darshan several times, held Satsang for the Westerners and for the Indians, and then "retired" for a week with Mohinda. The two of them toured England together on an incognito basis, going to the Lake District and to the West Country. At the end of this time Maharaj Ji gave Darshan again and took off for America for a long tour there.

Several months later, I was staying overnight at Mohindas, and was also preparing for a trip to the Dera. Mohinda took me up to "Maharaj Ji's room" -- that is what we called it, since no one ever stayed in that room when he was not there--unlocked the door and showed me an amazing amount of boxes and bags of shopping. All of these things looked like what tourist often buy from Harrods and department stores when they travel in Europe. Mohinda said that it was so large because the Master and his party (Maybe Prof. Puri, wives, cousins, nieces, etc.) had been to so many European cities before he arrived in England. They had decided to drop off all the stuff at Mohinda's house. It would be very cumbersome to take it all with them to America on their tour there. Mohinda and his relatives would bring it load by load into India every time they traveled there, and Maharaj Ji had said that Mohinda could send some it with any "good" Satsangis who were traveling to the Dera.

By "good", I understood this to mean, reliable, upright people who would appreciate "getting" this personal seva for the Master. I was therefore overjoyed to be in a position where Mohinda would let me join in with his family members to carry the stuff back to India for Maharaj Ji.

At that time I was such a "believer" that the question of the legality or propriety of carrying someone else's gift items through Customs in India never entered my head.

It actually "astonishes" me at this moment to realize how infatuated I was that my mind did not even work at this ordinary level. I was being offered a privilege. Mohinda put it like this, "If you have some extra space in your luggage, you can take some things with you when you go to the Dera." There was no question of Declaring anything on Customs forms. It never arose. We were taking personal things that belonged to the Master. This had nothing to do with Customs.

Indian Customs was a disgrace. A typical "Import Duty" ranged from 50% of the value of the item to 240% of its value. If I brought a new $300 tape deck into India and declared it, I would be assessed with paying a Duty of $720 to legally bring it in. In practice, the total duty was use to determine the amount of the concealed payment to the Customs officer. If you brought a tape deck with you, you would deliberately dirty it up a little, and pack it with your underwear. If it was found you would say it was a cheap one, you had had it for years, etc. When the bill of $720 was presented to you, you would haggle it down to maybe $25 dollars (US cash) under the table. This was the reality.

With regard to the watches, Mohinda told me that Charan liked to give watches as presents to family members as well as wear them himself. My impression they were not Rolex or Tag Hauer, but dress watches in the sort of range of price of $50 to $300 each.

So I understood what to do with the Customs "shake down artists" just as well as anyone else. I would not let them try to "shake down" my Guru.

I must have been exactly the kind of "good" Satsangi Mohinda and Charan were looking for. It was only much later when the glitter fell out of my eyes, when I became an "ex-RSSB Premie" that the nausea set in. Only then did I realize that I had been seriously breaking the law and I could have got into big trouble. This man whom I had loved so much had placed me in danger and had shamelessly taken advantage of my and other satsangi's willingness to do anything for their Master.

I hope this will place the actions in the contexts in which they occurred. I agree that it shows remarkably bad judgment on Charan's part. If it helps remove the veil from some people's eyes with will have a beneficial anti-cult result.

Bob , (ex Beas rep)

P.S. Mohinda is still around. He is the person to interview to get the whole story -- the big picture. I wonder what his take on Sant Mat is now.

I have just read the young student's post. He presents a totally accurate picture. The only thing he did not elaborate on concerning the "gora" (white, non-indian) entering India is this. First, the Customs people were given instructions not to hassle "respectable" looking goras. And not to overly hassle the hippies -- check them for drugs, maybe. But all Indian nationals are a different story. Thoroughly go through all their belonging. They know the "rules" so the size of the bribe can be quickly calculated.

Maharaj Ji's room in Mohinda's house was almost 25% filled with shopping. That represents many many trips to get it delivered inside India. As your student indicated, no Indian would even blink for a second about the propriety of doing this.

My problem is this. I was led to believe that Charan was a God-man, a Perfect Living Master. If there were such a thing as a PLM on earth, then there is no way He can do wrong, by definition. If a PLM steps on an ant, the ant gets human birth in his next life. Doing any activity that the PLM wishes is the highest SEVA.

If the Guru is a wonderful human being, a noble human being, a scrupulous honest human being, and he asks (either directly or by way of his friend) that you carry some of his things in your luggage, then you can use your discrimination, and decide whether you want to do so or not. If he is a PLM, you do not question anything. You want to be the kind of Satsangi that believes in his Master when all else have left. You are rebuilding your platform as many times as you are asked to do so.

So, the perfect Gurumukh will schlepp exactly as much Weetabix and gold watches, for his Guru as his Guru might require.


Here is Charan Singh's diary entry regarding his discovery that he is the new guide in human form. This is from Treasure Beyond Measure, pages 14 and 15.

While driving, suddenly my heart began sinking & I felt that Beloved Master [Jagat Singh] had left us. I could hardly drive & so requested father 2 take my place.

On reaching Dera at about 1-30 P.M. next day, seeing so many Buses & Tongas people moving about in disordered manner, my doubts were confirmed & this sad news were delivered to me by Aman ji (Mrs. Kunda Singh) We at once left for the River Bank where His last rites were being performed. That place was about 4 miles from Dera & it was a terrible trial for father to walk all this distance. On the way, many people crossed me & some showed unusual respect, which of course irritated me. On reaching the spot, L. Dharam Chand from Amritsar matha tekya [bowed with folded hands]. I understood what all that meant. I was shocked & surprised to find S. Bahadurji’s order for me. People surrounded me & one after another every body had his way. I hardly knew what to do. I never felt so bad & so ashamed as I felt then. I was feeling as if I had committed some henious crime of my life & I had been punished with the sentence of death & people have just surrounded me to see my execution. It was terrible for me to spend three hours there. Destiny could hardly play a worse joke than this. I knew I was not what I was taken to be & yet I could not find any way out of this.


Sciences reproduces spiritual experience

The Neurology of the Spiritual Experience

An essay in hypertext by Scott Bidstrup

Hearing the Voice, Seeing the Vision

The experience of the 'infinite sublimity' as Einstein described it, is an old one. Rock paintings in Australia, Africa, Europe and the Americas show clearly that the shamanic experience of the mystical goes back to the earliest times in human history. And the experience of the mystical is a common one. Millions of Americans can describe 'out-of-body' experiences, many more can describe 'near death' experiences. Many more can talk about how, in a blinding flash of an all-consuming experience, they have felt, even seen the presence of Jesus, the Virgin Mary or of any other particular religious personality. They talk about how, in minutes, or hours, or even days, they had experiences that convinced them that God is real, Jesus or whoever else is real, and that there is no question but what there is a guiding presence in their lives.

With all that testimony, the testimony of millions, how could science doubt the reality of the experience?

For many scientists, the whole question of the "god experience" was a matter they didn't want to undertake - not because they feared the outcome, but because they feared the difficulty of undertaking the research. With a reductionist view, trying to explain an experience that was not reproducible in the laboratory made the whole investigation of the spiritual experience to be one that was far too difficult to research, and one that was unlikely to be reproducible to the extent that research could be published and verified.

All that has changed.

Viola! Instant God Experience!

Dr. Michael Persinger, working at Laurentian University, in Sudbury, Ontario, Canada, has pioneered a method for inducing the religious, spiritual experience of the shaman. Without drugs, herbs, hypnosis or invasive surgery, he can quite literally flip a switch and induce the experience of "god."

Using an ordinary striped yellow motorcycle helmet, which he has modified with electromagnetic coils, he can place the helmet on your head, connect the wires to a device he has constructed that generates the proper signals, and when the magnetic fields produced by the coils penetrate the skull and into the temporal lobes of the brain, the result is the stimulation of those lobes and a religious experience results.

In common with the Hindu view that a confrontation with God is a confrontation with the self, the nine-hundred plus people who have undertaken the experience produced by Dr. Persinger's helmet have had some very profound experiences. Four out of five say that they've had experiences so profound they would be life-changing had they not understood the mechanistic underpinnings of what they had experienced.

How does Dr. Persinger's helmet work? It works by inducing very small electrical signals with tiny magnetically induced mechanical vibrations in the brain cells of the temporal lobes of the brain, located in the skull just above and forward of the ears. These lobes are the portions of the brain that produce the "Forty Hertz Component" of the brainwaves detected in electroencephalograms. These mysterious "forty hertz components" are present whenever you are awake or when you are in REM sleep. They are absent during deep, dreamless sleep. What the "forty hertz component" does is not well understood, but we know that it is always present during the experience of "self." We cannot have a "me" experience without the forty hertz component being present.

What this means is that the forty hertz component is essential to our experience of self. We cannot experience our sense of individuality without it. It stands to reason, then, that if the forty hertz component could somehow be suppressed, the sense of individuality would be suppressed with it, and indeed, this is what Dr. Persinger's helmet does. It turns off the forty hertz component and with it the sense of individuality which your brain uses to define "self" as opposed to "rest of the world."

When the brain is deprived of the self stimulation and sensory input that is required for it to define itself as being distinct from the rest of the world, the brain 'defaults' to a sense of infinity. The sense of self expands to fill whatever the brain can sense, and what it senses is the world, so the experience of the self simply expands to fill the perception of the world itself. One experiences becoming "one with the universe."

But What About the God Experience?

There are two temporal lobes in the brain, one on each side. The one on the left, in most people, is the dominant one, responsible for language, which becomes dominant when we first learn language as children. The one on the right, non-dominant, contributes to the sense of self with constant communication with its opposite colleague. But being on the far side of the brain, sometimes the communications get out of whack, often as a result of stress or disease, and the forty hertz component falls out of sync. When this happens, the result is that the normally silent right-hand sense of self becomes experienced as a separate presence by the left-hand sense of self.

This is the experience of the God presence. There is an overwhelming sense of presence, an inescapable feeling that someone is there. But when the forty hertz component is deeply attenuated or entirely absent from, say, the left side, and there's no "self" experience occurring, the feeling of unity with infinity is occuring with a sense of an overwhelming presence resulting from the continued operation of the right hand side, there is no way to describe it other than feeling that one has experienced the "infinite presence." Hence the God experience.

All of this has been verified not only experimentally with Dr. Persinger's helmet, but by use of high-tech brain scanning machines similar to the CAT and MRI scanners that many of us have experienced.

And The Sense of Timelessness in Prayer and Meditation? Many deeply experienced meditators feel, when deep in meditation, an experience of transcendance of the here and now. They feel a sense of being outside of time and space. How is this experience produced? We now know from the results of investigations using a brain-scanning technique called SPECT (Single Photon Emission Computed Tomography), how these experiences arise. Researchers have produced images of the brains of Tibetan Buddhists who undergo deep, profound meditative experiences as the result of years of practice. They have done the same with a Catholic nun, who, after 45 minutes of deep prayer, had her brain scanned to determine what centers were active and what centers were not.

The results show that in both cases, the pre-frontal cortex, which controls attention, is highly stimulated. The subjects are clearly deeply attentive to their task. But the superior parietal lobe, the center that processes information about space, time and the orientation of the body in space, is suppressed, and is almost totally quiet. The result is that there is no sense of time, space or being in the world. And not feeling "in the world" leads to an "other-worldly" experience. So it is not surprising that those who have this experience describe it as being in the "spiritual realm."

What About The Near-Death Experience?

The near-death experience that is described by many patients who have been revived from life-threatening events contain elements of all of these and a few more. We have seen how the presence of the "god" feeling arises from the result of a lack of communications between the temporal lobes. And we have seen how the sense of timelessness and infinite space arise. But what about the vision of the tunnel with the light at the end? And the sense of rising out of the body?

The sense of orientation is lost when the superior parietal lobe shuts down. The 'self' no longer feels anchored to the body, because the sense of self being in the body is lost, and one seems to be rising to 'heaven.' We now know that the vision of the tunnel is produced by the visual cortex being disconnected from sensory input, and beginning to shut down. Same with the light at the end of the tunnel, which is an artifact of the brain 'looking' for sensory input it cannot 'see.' The visions of a beautiful summer garden or lovely mountain landscapes are the result of the memory centers acting on the centers of the brain that organize visual input into things we recognize, which is operating in the near-total absense of sensory input. All of these brain activities together produce the familiar being of light at the end of a tunnel, and the entrance into the beautiful summer garden.

These experiences have a deep feeling of reality to them. This is simply because the centers of the brain that are producing the experience are cut completely off from sensory that would dilute the 'realness' of the experience. Hence, the subjects who report these experiences describe them as being so real they were not at all like a dream. Indeed, they weren't. They were dreams undiluted from sensory reality.

What Does All This Mean?

It is clear that the meaning of the understanding of these phenomena are easily explained in detail through well-understood neurological processes in the brain. What are widely regarded as evidence for the existence of a spiritual realm can easily be explained by the material, the mundane. So in the light of that reality, what does the religionist have to say?

Those who have communicated their interpretations to me say that they remain unconvinced that this means any new. I disagree. For most who write to me regarding my essays about the reality of a metaphysical universe, I have but one thing to say: your most powerful, persuasive evidence, namely your own powerful, personal experience, can now be easily and rationally explained, in all its features. No metaphysical explanation is necessary. Because no metaphysical explanation is necessary, your evidence is no longer evidence of anything metaphysical.

So now, religionist, how do you prove your case?


Books I recommend (which, if you wish, you can buy from by pursuing the links here): Why God Won't Go Away: Brain Science and the Biology of Belief, by Andrew Newberg M.D., Eugene G. D'Aquili Ph.D., Vince Rause. This book is a great explanation of the biology in this essay. Frequently cited by both religionists and atheists alike, this book explains the physical basis of the 'god' experience, without being a polemic against religion. At the same time, it also undermines the position that the experience of God is a purely spiritual phenomenon, without a physical basis. While some of the book is wasted in philosophical musings, the explanation for the biology of religious experience is there, and is reasonably complete.

The Mystical Mind: Probing the Biology of Religious ExperienceEugene G. D'Aquili and Andrew B. Newberg. This book is one of the more comprehensive books on the subject. A complete and thorough explanation, it does not get lost in the arcanities of neurophysiology. If you can read Scientific American, you'll be able to comprehend this book. It's one of the best around.

The Demon Haunted World: Science As A Candle In The Dark is Carl Sagan's last book, and in it, he predicts the outcome of the research outlined in the books above years before the work was done. Its prescience is classic Carl Sagan.

Above Source URL:

................. Inner Experiences

Persistent patterns of reported experience would be due to electrical coherence (Brazier, 1972) through which structures, typically not coordinated, display brief interaction. Systematic access to (1) infantile memories of parental images (perhaps even perinatal representations proprioception), and (2) images from before four to five years of age and memories for which there are no retrieval formats, could occur. Both would be attributed to extrinsic ("ego-alien") sources (Mahl, Rothenberg, Delgado, & Hamfin, 1964), and be incorporated within experiences that share similar neuroelectrical patterns. The former would be a universal source of God (parent surrogate) images while the latter would foster conclusions of "previous lives" or "other memories." Complex sequences are influenced simply by the numbers of structures incorporated into the TLTs. Since they are primarily positive experiences, the responsible neuronal aggregates should be near fields of reward neurons. To some extent, all of these experiences have been evoked, in a fragmented manner, by crude surgical stimulation (Gloor, 1972; Horowitz & Adams, 1970). They include out-of-body experiences (mental diplopia), vestibular sensations (spinning through time-space), auditory experiences (rushing sounds, the voice of god or a spirit creature giving instructions), perceptual alterations (looking down a tunnel; bright lights), and peacefulness. Like direct cranial stimulation, the experiences may be perceived in a dream atmosphere. Since neuronal ensembles associated with the "sense of self" are also recruited, TLTs have great personal significance whose privacy is protected. The hypothesis predicts that there exists a temporal lobe syndrome containing experiential aggregates that reflect its function (Ervin, 1975). Repeated, intense hallucinogenic TLTs should be followed by and reciprocal to delusions (Weinstein, 1970). Extreme and bizarre symptoms, such as circumstantiality, a sense of the personal (egocentric references; divine guidance), viscosity (perseveration), hypergraphia (diary writing), altered affect, and, of course, a dominating religiosity occupy one of the continuum. They would be evident as interictal behaviors in populations with various stages of temporal lobe epilepsy (Geschwind, 1983) or temporal lobe psychosis (Bear & Fedio, 1977). Less severe displays, which are woven within the dynamics of borderline or "soft" temporal lobe signs and do not involve disorders in thought processes, constitute the central region of the scale. Typical symptoms would include: early morning highs (0200 to 0400 hr.), déja-vu experiences, vibration sensations before sleeping, "waves of energy permeating the body," recurrent vivid dreams, intense meaningfulness after reading material about unusual or unexpected situations, feelings of unreality (depersonalization), peaceful at quiescent episodes of diffuse concentration, memory blanks, experiencing the presence of other beings, the special personal significance of chance events and the distortions in serial order of events (telepathic/precognitive experiences). They are normal responses; only their frequency or duration of occurrence and the degree to which they dominate the person's behavior predict the potential pathology.


A study was conducted on Transcendental Meditation (kundalini) by the German Institute for Youth and Society

Here are some highlights of their findings:

* 76% of long-term meditators experience psychological disorders -- including 26% nervous breakdowns

* 63% experience serious physical complaints

* 70% recorded a worsening ability to concentrate

* Researchers found a startling drop in honesty among long-term meditators

* Plus a detailed examination of the history, culture, and secret teachings of the TM movement. Summary of Effects of TM Meditation (kumndalini yoga): Effects of the TM Program

1. No specific or broad scale special benefits 2. Adverse effects in social relationships 3. Partially impaired mental faculties 4. Loss of self-determination and motivation 5. Derealization and depersonalization 6. "Ego-alien" and epileptic-like experiences 7. A high percentage of psychological disorders 8. Aggravation of preexisting mental illness 9. The onset of mental illness


Dr. David Lane, editor of Faqir Chand Unknowing Sage says

However, while I agree that the disciple is really a chump to PROJECT all sorts of psychic junk upon a guru figure........ there is no getting around the REAL crux of the problem:

The Beas Lineage has de facto nurtured a concept that the gurus are PERFECT MASTERS (God incarnate) and, as such, have the power to do anything.

This is the real problem.

.And Sawan, Charan, Jagat, and Gurinder are directly to blame for perpetuating this fraud.

Everything else is merely a footnote.

That is why Faqir Chand argued that these gurus were robbers and thieves.

What did they steal?

The disciple's innocence, naiveness, projections, desires, love, good will, and hope.

This is a much greater sin than stealing their property.


Note : Julian Johnson (author Path of the Masters)

Julian Johnson was killed in a fight at the Dera when he walked into his bungalow and caught a man making love to his Indian wife.


The Serpent Power, Aurthur Avalon (Sir John Woodroffe) "The hearing of the nadi sounds is included under Pratyahara, and under Dharana the rousing of kundalini." Page 223, The Serpent Power, Aurthur Avalon (Sir John Woodroffe), Madras, 1964, 7th edition

But, whereas the Jnana-Yogi attains Svarupa-Jnana by his mental efforts WITHOUT ROUSING KUNDALINI, the hatha yogi gets this Jnana through kundalini Herself. Buddhi itself becomes Laya and the Yogi attains the true unmodified state of the Atma, in which the Jivawho is then pure Buddhi is merged in Prakrti and the Brahman, as salt in the waters of ocean and as camphor in the flame.

Kundalini as Mahamatrka-sundari has 51 coils, which are the Matrkas, or subtle forms of the gross letters or Varna, which is the Vaikhari form of the Sabda at the centers. Kundalini when with one coil is Bindu; with two, Prakrti-Purusa; with three Saktis .... In the body, unmanifested Para-shabda is in Kundalini-Sakti. That which first issues from it is in the lowest chakra, which extends upward through the rest as Pasyanti, Madhyama and Vaikhari-Sabda.

Yoga therefore is the method whereby mental intellection and feeling and Prana are first controlled and then stayed. When the Citta, Vrtti, and Prana are stilled, then Cit, or Paramatma stands revealed. It supervenes without further effort on the absorption of matter and mind into the primordial Power (Sakti), whence they sprang, of whom they are manifested forms, and who is Herself as Siva one with Him who is Siva or Consciousness.

The arising of such a state is called Samadhi... the experience is achieved after the absorption (Laya) of Prana and Manas and the cessation of all ideation (Samkalpa). Until then there is that fluctuation and modification which is the mark of conditioned consciousness, with its self-diremption of "I" and "Thou".



by El Collie

Many individuals whose Kundalini has been unexpectedly unleashed DO NOT KNOW WHAT IS HAPPENING, and the prevailing social ignorance about this multidimensional transformative process makes it hard to find medical or alternative health practitioners or spiritual advisors who recognize the symptoms, particularly when they are strongly physical. Many people know that the risen Kundalini flings open gates to all sorts of mystical, paranormal and magical vistas but few realize it can also dramatically impact the body. A large percentage of our old Shared Transformation newsletter subscribers reported long bouts of strange illness as well as radical mental, emotional, interpersonal, psychic, spiritual and lifestyle changes. Over and again we hear stories of frustrating, sometimes desperate visits to doctors, healers, counselors, etc. who neither understood nor were able to help with the myriad pains and problems catalyzed by raging Kundalini.

This letter is typical of the hundreds we receive from people struggling with strange symptoms and Kundalini illnesses:

The following are common manifestations of the risen Kundalini:

Muscle twitches, cramps or spasms.

Energy rushes or immense electricity circulating the body

Itching, vibrating, prickling, tingling, stinging or crawling sensations

Intense heat or cold

Involuntary bodily movements (occur more often during meditation, rest or sleep): jerking, tremors, shaking; feeling an inner force pushing one into postures or moving one's body in unusual ways. (May be misdiagnosed as epilepsy, restless legs syndrome (RLS), or PLMD.)

Alterations in eating and sleeping patterns

Episodes of extreme hyperactivity or, conversely, overwhelming fatigue (some CFS victims are experiencing Kundalini awakening)

Intensified or diminished sexual desires

Headaches, pressures within the skull

Racing heartbeat, pains in the chest

Digestive system problems

Numbness or pain in the limbs (particularly the left foot and leg)

Pains and blockages anywhere; often in the back and neck (Many cases of FMS are Kundalini-related.)

Emotional outbursts; rapid mood shifts; seemingly unprovoked or excessive episodes of grief, fear, rage, depression

Spontaneous vocalizations (including laughing and weeping) -- are as unintentional and uncontrollable as hiccoughs

Hearing an inner sound or sounds, classically described as a flute, drum, waterfall, birds singing, bees buzzing but which may also sound like roaring, whooshing, or thunderous noises or like ringing in the ears.


Masters such as Darshan Singh and Sawan used to to say the consciousness is raised, without kundalini being touched. Kabir talks of the kundalini, so did Nanak, Amar Dass, Angad and Gobind. If you take a Yogananda successor such as Paramhansa Hariharinanda, he gives almost exact light and sound initiation as sant mat, as does Yogananda group proper. The inner planes are identical as are the inner sounds. How do they raise the kundalini with the exact method sant mat uses, and sant mat people only raise their consciousness out ?


Written by a Kirpal historian (his views)

Charan threatened to sue Kirpal

I have read this line of David Lane many times and I am always surprised by this. Treasure Beyond Measure clearly indicates that Charan Singh made vigorous early efforts to evade his fate (becoming the Guru) , finally concluding that he had no choice but to accept the guruship. Given his total social circumstance, family relations, etc., he may have felt he had no choice, that he was trapped, with not way out, however painful and difficult it was for him.

Yet, even then, he had the integrity to clearly and plainly say that he made no claim to any spiritual attainments whatsoever, a very bold and honest statement under the circumstances.

In a private letter allegedly written by Kirpal Singh in late 1951, a definite attempt by Charan Singh to arrange his early abdication is described. This letter was circulated back to Beas and a law suit was threatened and an apology demanded, likely regarded as a face saving action on the part of the Beas administration.

Kirpal Singh did apologize for the letter, agreeing that he had been misinformed, thereby avoiding a messy legal confrontation. However, both the booklet, Truth Triumphant, and Darshan Singh in private conversation, emphatically declared that the allegations of an arrangement by Charan Singh to abdicate in favor of a relative, with promises of financial support as an inducement to said relative, after the lapse of a year or so, were true, had emanated directly from Beas, and that the apology was merely to avoid a court engagement. Lane dismisses this due to his slavish adherence to literalism under all circumstances: since Kirpal Singh apologized it invalidates the content of the letter attributed to him, as if the apology were prima facie evidence of the illegitimacy of the content). However, in the context of all that we now know, particularly since Treasure Beyond Measure, the allegation of Charan SinghÕs attempted abdication seems perfectly credible.

(In a strange twist of fate, the circulation back to Beas of Kirpal Singh's alleged letter may have indirectly brought the scheme to an end.)

Therefore, I disagree with David's position on this. I feel that Charan Singh did everything he reasonabley felt he could. He was constrained from going all the way with his feelings by family and cultural forces to which he was deeply bound.


During Sawan's life Jesus Christ was considered a 2nd plane master. During Charan's life he was considered a full Sant.



--- Salig Ram, by eyewitness ---

The Mahatma Letters to A. P. Sinnett

Theosophical University Press Edition

Letter No. 40 Received about February, 1882.

To your first -- there's little to answer: "Can you do anything to help on the Society?" Want me to speak frankly? Well I say so: neither yourself nor the Lord Sang-yias Himself -- so long as the equivocal position of the Founders is not perfectly and undeniably proved due to fiendish malice and a systematic intrigue -- could help it on. That's the situation as I found it, as ordered by the chiefs. Watch the papers -- all except two or three; the "dear old lady" ridiculed when not positively libelled, Olcott attacked by all the hell-hounds of the press and missions. A pamphlet headed "Theosophy" printed and circulated by the Christians at Tinevelly October 23rd on the day of O.'s arrival there with the Buddhist delegates -- a pamphlet containing the Saturday Review article and another filthy, heavy attack by an American paper. The C. and M. of Lahore hardly missing a day without having some attack and other papers reprinting them, etc., etc. You English have your notions -- we have our own upon the subject. If you keep the clean kerchief in your pocket and throw but the soiled one into the crowd -- who will pick it up? Enough. We must have patience and do what, meanwhile, we can. My opinion is, that if your Rattigan is not quite a scoundrel, one of his papers having thrown and throwing daily dishonour upon an innocent woman, he would be the first to suggest you the idea of translating and publishing her uncle's letters (to you and herself) in the Pioneer; with a few words in a leader, to say, that a still more substantial official proof is shortly expected from the Prince D. which will settle the vexed question as to her identity for ever at rest. But you know best. This idea may have struck you; but will it ever be seen in such a light by others?

Suby Ram (Salig Ram)-- a truly good man -- yet a devotee of another error. Not his guru's voice -- his own. The voice of a pure, unselfish, earnest soul, absorbed in misguided, misdirected mysticism. Add to it a chronic disorder in that portion of the brain which responds to clear vision and the secret is soon told: that disorder was developed by forced visions; by hatha yog and prolonged asceticism. S. Ram is the chief medium and at same time the principal magnetic factor, who spreads his disease by infection -- unconsciously to himself; who innoculates with his vision all the other disciples. There is one general law of vision (physical and mental or spiritual) but there is a qualifying special law proving that all vision must be determined by the quality or grade of man's spirit and soul, and also by the ability to translate divers qualities of waves of astral light into consciousness. There is but one general law of life, but innumerable laws qualify and determine the myriads of forms perceived and of sounds heard. There are those who are willingly and others who are unwillingly -- blind. Mediums belong to the former, sensitives to the latter. Unless regularly initiated and trained -- concerning the spiritual insight of things and the supposed revelations made unto man in all ages from Socrates down to Swedenborg and "Fern" -- no self-tutored seer or clairaudient ever saw or heard quite correctly.

No harm and much instruction may come to you by joining his Society. Go on until he demands what you will be obliged to refuse. Learn and study. You are right: they say and affirm that the one and only God of the Universe was incarnated in their guru, and were such an individual to exist he would certainly be higher than any "planetary." But they are idolators, my friend. Their guru was no initiate only a man of extraordinary purity of life and powers of endurance. He had never consented to give up his notions of a personal god and even gods though offered more than once. He was born an orthodox Hindu and died a self-reformed Hindu, something like Kechub-Ch-Sen but higher purer and with no ambition to taint his bright soul. Many of us have regretted his self-delusion but he was too good to be forcibly interfered with. Join them and learn -- but remember your sacred promise to K.H. Two months more and he will be with us. I think of sending her to you. I believe you could persuade her for I do not wish to use my authority in this case.

(Signed) M. (Theosophical Master Morya)

The Mahatma Letters to A. P. Sinnett Theosophical University Press Edition


......... 4 ........

Below refs., R.S. Correspondence with Americans, S. D. Maheswari,Vol.1,1960,p.253-256, and Vol. 2, p. 278, 1962


1.He ( Jaimal ) offered Bhet for building a house in Soami Bagh,


3. EVEN ON BEING TURNED OUT, HE AGAIN APPEARED IN THE SATSANG of MAHARAJ SAHEB ( MISRA). ....When reprimanded for doing unbecoming acts, he would even beg pardon and PROMISE NOT TO POSE AS A GURU..."

end quote


Extracts from the Council Dec. 25, 1902, 3:00 P.M.

( regarding Jaimal ) Resolution #16

" In accordance with bye-law No. 16, the undermentioned Satsangis were accorded general permission to initiate :

(3 people including Jaimal Singh listed.) Signed Chachaji and Baleshwar Prasad.


Extracts from the Council June 12, 1903 6:00 P.M. :

(Resolution shows complaints against Jaimal for posing as a guru)


(direct entry of Council )

signed BRAHAM SHANKAR MISRA . ( 3rd sat guru )

signed by secretary also.


Now the remarkable entry by Council just three days before Jaimal died !!!

Introduced by Sudarshan Singh ( Chachaji's youngest son ). Extract Dec. 26, 1903, 3:00 P.M. Resolution #4 : (regarding certain complaints against Baba Jaimal Singh for posing as a guru and not sending in names of initiates )

direct entry Council log

"...a strong warning should be administered to him ( Jaimal ) through Chachaji Saheb by means of registered , acknowledgment due, letter and that in case of failure to comply with it, necessary action may be taken."


signed secretary.


Actual photostats of original signatures from original documents shown in Corr. Vol 1 by Agra.


These original Council documents exist to this day, no one disputes them . Dr. Agam Mathur also confirms excommunication proceedings of Jaimal in his book Radhasoami Faith. Court depositions during Dayal Bagh case show Adjohia (Salig Ram's son) and Sudarshan confirmed excommunication proceedings.


Sawan's 1932 visit to Sudarshan recorded as "Two Real Saints Meet"; With a Great Master in India, Beas, 1982,p.65 ; "This disciple was quite accustomed to seeing thousands bow at the feet of our Master (Sawan), but never before had he witnessed the Master (Sawan) bowing at the feet of another (Sudarshan) that beautiful moment when he bowed at the feet of another Saint."


Sawan was bowing at the feet of Sudarshan, who did not consider Sawan's initiations ligitimate , nor Sawan a sat guru and had introduced the resolution of excommuniction against Jaimal in Council.


Jaimal's letters why he does not want to join Council

From letter #99, from "Spiritual Letters," published by Radha Soami Satsang Beas:

"You know that a committee has now been formed in Agra. Chacha Ji will also write to you on this subject. Chacha Ji desires that we should all co-operate with the Agra Committee. Although have given him my formal consent, it is not possible for me to agree with the committee because the 'updesh,' (initiation) of (Sat Guru) Misrais not in accordance with Swami Ji's method of Bhajan practice and have forgotten it altogether. On account of this, I cannot agree with the committee. You are being informed, and when Chacha Ji Maharaj writes to you, kindly tell him that this matter shoud be referred to Baba Jaimal Singh. I am informing Chacha Ji Maharaj that if they are prepared to satisfy my three conditions, I shall fully co-operate with them. The three conditions are:

1 ---The 'updesh', namely the system and method of Initiation and Bahajan, should be the same as was practised and taught by Swami Ji Maharaj, and not as Misra.

2--- We should hve the option of nominating three members from the Beas Satsang, but you and I should not become members. We shall select our own members.

3 --- Offerings will not be solicitied form our Satsangis, because they are all poor and we do not wish to take anything from them. Here we give 'updesh' (initiation) only for Bhajan and Simran.

End of Excerpt from letter #99.

From Spiritual Letters #97, published by RSSB:

"However,I may add that it is not possible for me to co-operate with (Misra ) in matters spiritual. He is a disciple of Salig Ram and the latter had completely forgotten the method and details of Initiation, which was bestowed upon him by Swami Ji Maharaj. Therefore, how can Misra ,(this disciple of his) know anything about it? I have written this letter and enclosed the original so that you may also know the correct position. I shall myself inform Chacha Ji when I reply to him. He already knows and you should also know that the method of Abhyas (Shabd Practice) which was given by Swami Ji Maharaj was and is TRUE AND CORRECT, and you were all initated along those very lines (as instructed by Swami Ji Himself)."

End of Excerpt from letter #97.

What does Sawan call Chachaji after Jaimal dies ? "...a devoted friend and, in fact, the very form of Baba Ji Maharaj." Page 200 With the Three Masters, Beas

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