"Warfare", Hindu World; An encyclopedic Survey of Hinduism; Walker, George Benjamin, Allen & Unwin, [c1968], 2V

In Hindu polity war, or vigraha, was one of the six conditions of international relations, and the army* or bala one of the seven constituents of the state. Much of the art of warfare was overburdened with pedantic theory. After attempts at appeasement, bribery, internal dissension, and threat had been resorted to and failed, the whole force of the state was to be pitted against the enemy. This was war.

Two kinds of war were distinguished. The dharma-yuddha, 'righteous war', was fought according to the chivalric code of kings and warriors. it was a struggle of good against evil; a crusade or jihad for the establishment of right. Blatant acts of aggression were frequently put into this category. Their justification was expressed in the Mahaabhaarata by Kanika of the line of Bharadvaaja, who advocated the usurpation of degenerate dynasties as a righteous act. The tactics of dharma-yuddha were open (prakaasha), and it was without secrecy or stratagem, although recourse to magical means and mantras (spells) was permissible. Hence it was also called mantra-yuddha, war by spells. The koota-yuddha, 'false war', was actuated by greed (lobha) for territory or spoils, or lust for conquest and massacre. This type of warfare employed the methods of the asura (godless), hence was also called asurayuddha, and included subversion, secret agents, treachery, poisoning of drinking wells, killing of cattle, and sorcerous means. Among the latter was illusion (maayaa), of which only two examples need be given: 'The king is dressed up like a god or disguised as a pillar, and when the enemy comes to worship him, slays him'; 'The king visits the enemy dressed as a woman, or as a devil or evil spirit, and kills him at close quarters' (III, P. 333).

Terrorism in India during the freedom struggle, Heehs, Peter, Historian; Spring93, Vol. 55 Issue 3, p469, 14p, 1bw;

Abstract: Studies Indian terrorism in the Indian independence movement during the first half of the twentieth century. Arms Act of 1878; Extremists; Moderates; Bengali terrorism; Ananda Math; Physical culture; Indian Councils Act; Mahatma Gandhi; Subhas Chandra Bose, leader of the Congress' left wing; Rise of separatist terrorism in the 1980s.

"Ghose was one of the founders of a secret society that turned to terrorism under his brother Barindra Kumar ("Barin") Ghose. He and his associates Upendranath Bannerjee and Hemchandra Das argued that complete independence was India's primary need and vital to national unity, as well as to economic and social progress.

Although Aurobindo Ghose admitted to having "a strong hatred for the British," he kept this feeling out of his writings and supported his demand for independence with an appeal to the inherent right of peoples to self-government."

"Like most Bengali groups, Barin Ghose's secret society was small, urban-based, and made up almost entirely of young Hindus of the bhadralok (respectable) class. Of the thirty-six members for whom adequate records exist, thirty-two belonged to the three castes that make up the Bengali bhadralok. The six leaders had an average age of thirty-six, while the thirty rank-and-file members had an average age of twenty. The older men were professionals, primarily teachers and journalists; the younger men were students or former students."

"Ghose wrote, somewhat anachronistically, in the 1940s that his "cult of violence" was "learnt from the Irish Seinfeinners and Russian secret societies."[12]

"Two people connected with the rise of revolutionary activity in Bengal did have some contact with Russian anarchists. Margaret Noble, an Irish disciple of Vivekananda, whom he renamed Sister Nivedita, corresponded with one such anarchist, Peter Kropotkin, and later met him in London.

Terrorism in India was preceded by an interest in physical culture, particularly wrestling, drill, and the use of the lathi (singlestick). Indigenous traditions of physical culture and martial arts had survived in many parts of India despite British attempts to discourage them.

"British observers regarded terrorism as a perversion of religion; nonreligious terrorists saw it the opposite way. In his writings and speeches Aurobindo Ghose proposed what has been called a "religion of nationalism," where nationalism was regarded as not only high and noble but divinely ordained."

"Ghose came by his conviction of divine leadership not through the profession of Hinduism as a creed but through the practice of yoga, a spiritual discipline also practiced by other Extremists and revolutionaries. Leaders as well as the rank and file were strongly influenced by such Hindu scriptures as the Bhagavad Gita and the Devi Mahatmyam but usually did not approach these texts as orthodox believers. Many young Bengalis, including some future terrorists, were influenced by the teachings of Swami Vivekananda (1863-1902)."

Matts Of Crime, Murder, rape and arms smuggling are a way of life for the sadhus of the matts in Ayodhya and Bihar. Kanhaiya Bhelari in Ayodhya and Patna. TheWeek India No. 1 weekly newmagazine, India, Nov 23, 1997

Tradition binds them to austerity, but opulence is their way. They are sworn to celibacy, but marry they do and have children. Attaining salvation is their ultimate goal, but for property they aim. In politicians they trust and on criminals they rely. They are the mahants (head priests) and sadhus of the thousands of matts in Ayodhya and other parts of eastern Uttar Pradesh and Bihar.

The matts, there are no fewer than 8,000 in Ayodhya and about 7,000 in Bihar, are an industry by themselves, with some like the Gorakhpur Temple in Uttar Pradesh raking in offerings worth Rs 50,000 each day. And the mahants live it up. According to local reports, about 200 mahants in Ayodhya have cars including Maruti 1000 and Ford; 25 have jeeps and around a thousand have two-wheelers. Colour TVs, refrigerators and telephones are passe in mahants' homes. "The mahants of Ayodhya are enjoying a luxurious life, unlike the sadhus we read about in our religious texts," said Raghubar Sharan, a local journalist of the Hindi daily, Dainik Jagaran. . . . The matts more often than not act as a cover for criminal activities. . . . More than 40,000 'holymen' live in the mutts in Ayodhya. Of them more than 60 per cent of the mahants and over 25,000 sadhus are from Bihar. Most of them are Bhumihars or Brahmins, and they fight over matt property.

Discovering India, Imagining Thuggee; Parama Roy; The Yale Journal of Criticism 9.1 (1996) 121-145;

"I am a Thug, my father and grandfather were Thugs, and I have thugged with many. Let the government employ me and I will do its work."

--Confession of the thug Bukhtawar in James Sleeman, Thug, or A Million Murders

"Colonial accounts of thuggee, on the other hand, represent thuggee as outside a realm of political and economic rationality (since it is religiously sanctioned, grounded in caste, and linked to ex-orbitant pleasures). Nonetheless, as the obsessive invocations of the Mutiny of 1857 and of the Bengal revolutionaries of the twentieth century indicate, thuggee was simultaneously addressed (even if not acknowledged) as a peculiarly potent threat to the authority and benevolence of the empire in India. "To the colonial regime," says David Arnold, "crime and politics were almost inseparable: serious crime was an implicit defiance of state authority and a possible prelude to rebellion; political resistance was either a 'crime' or the likely occasion for it."16 Freitag [End Page 125] points to the fundamental distinctions, both in terms of the allocation of resources and of formulating legal procedures, that the Raj made between crimes committed by individuals ("ordinary crime") and those committed by collectivities ("extraordinary crime"): "

"Thus, despite the putative restoration to wholeness, Englishness, and legality of William Savage at the close of the story, the narrative nonetheless opens up a space for investigating the "double and split subject" of the colonial enunciation, for what Bhabha calls--in the context of the nation's fissured enunciation—"dissemination": "a space that is internally marked by cultural difference and the heterogeneous histories of contending peoples, antagonistic authorities, and tense cultural locations."48 As in the case of so many other Englishmen, Savage will have to turn to Indianness in order to return to or consolidate or improve his English self; in doing so, he will come back as a new and more English Englishman, but he will also, temporarily at least, be transformed into a border subject, changed by his experience of Indianness, surrendering illusions of full agency and Englishness in the crossing of boundaries. Whereas for Kipling's Kim O'Hara, identity formation follows an accretive model, in which the elements (British and Indian) are clearly hierarchized and manipulable, for Savage, identity is the locus of strain and contradiction rather than being expansive or pluralist. That is why Savage can at the end afford to take no prisoners or recruit any approvers from among his erstwhile comrades; the thugs whom he has led and who are now pursuing him must be wiped out in an act of violence that not only precludes the need for approvers but also does away with any witnesses against, and rem(a)inders of, his own thug self."

The Rediff Interview/Dr Kancha Ilaiah; rediff.com: January 17, 2000

Dr Ilaiah, 48, says his tirade against Hinduism stems from the inhuman and humiliating caste-ridden conditions in which he was born and brought up. Born in a backward caste family in Andhra Pradesh's Warangal district, he was lucky to get a university education because of the reservation system.

I believe the Hindu religious texts are not divine. They did not come from God. Brahminical forces deliberately wrote these religious texts showing the entire Sudra community as their feet boys. This is a very dehumanising proposition. And the tragedy is there is no way that we, the lower caste people, can escape from the tyranny of the Brahmins.

Do you hate Hinduism?

Yes, I hate Hinduism. Hinduism is not ours, it is against us. If we have to become Hindus, the Brahmins will have to change the entire religious texts, our food habits, our gods and goddesses and images. I am angry at the Hindu gods.

Why are you angry with Hindu gods?

Look at the images of Hindu gods. They wield weapons. We read that Hindu gods killed our own ancestors. How can I worship the killers as divine? What kind of a religion is it? There are three major religions -- Buddhism, Christianity and Islam. These major religions were constructed by prophets who sacrificed and struggled in life for people's liberation. All these three religions never said that the larger sections of their people were born from the feet of God.

So you do not consider Hinduism a religion?

Is Hinduism a religion of the stature of Buddhism, Islam and Christianity? In my view, Hinduism is not a religion. It is a cult of worshipping certain violent figures. A religion never worships a violent figure. Religion is a very enlightened social force. Religion is a very civilised thing that came into existence. Religion establishes certain agreements and covenants.

Let me tell you the statistics. Nearly 90 per cent of Brahmin students in the country are in English medium convent schools. They are sending their children to Christian schools and at the same time attacking Christian missionaries.

Brahmins are basically Aryans who came from outside. They brought the cow along with them. They were eating the flesh of cows. But they began worshipping the cow as a sacred animal after Buddha took up a campaign saying stop killing animals. Then they said the cow is a sacred animal and it is in the Constitution.

Look at the reality. Eighty per cent of the milk in India comes from buffaloes. Buffaloes are the native Indian animals, but they do not have any rights to be protected in the Constitution. Because the buffalo is a Dravidian animal, whereas the cow is an Aryan animal. The buffalo is a black animal and we are black people. We low caste people represent the rights of the buffaloes. Cows cannot be sacred and buffaloes cannot be devilish and yet India can become modern. It is not just possible. All Brahmins in India have been consumers in the history of India. They were never the producers. So, this has to be debated.

A different kind of guru. Mangalwadi, Vishal - Interviews; Christianity Today, 01/12/98, Vol. 42 Issue 1, p42, 2p, 1bw; Aikman, David; AN: 88588,ISSN: 0009-5753

Abstract: Presents an interview with Vishal Mangalwadi, India's foremost Christian intellectual, about the failure of India's experiment in democracy. Information on Mangalwadi's education and works; Mangalwadi's views on India's democratic future; How Mangalwadi became a Christian; Status of democracy in India.

For all practical purposes, democracy (as an ideal) is finished. There is hardly anyone who would fight for democracy now. It continues because there is no consensus on what to replace it with. Essentially, the days in which we are living resemble the end of the Mogul era (1707-57) when the British Empire began in India. The human-rights violations in India are pretty terrible. A Punjabi superintendent of police not long ago committed suicide because it was about to be revealed that he had actually killed up to 3,000 people.

I see the idea of human rights and human dignity as being a peculiarly biblical concept. In Mussolini, Hitler, and Stalin, a Catholic Italy a Lutheran Germany an Orthodox Russia succumbed to totalitarianism because of liberal humanist ideas that man can create a utopia. Joseph Campbell [the late renowned scholar of comparative mythology] and Carl Jung were both shocked after they came to India. They realized that the natural law is not natural. . . . I then wrote a story for the Indian press about how half a million people in one Indian province were lionizing a widow for having submitted to sati: In this case, the out cry forced the prime minister to arrest the family members, but they were acquitted in 1997. I resigned from the Janata party on the issue of widow burning, which some party members approved of. . . Not without the gospel. The breakdown of liberal democracy and the new fascism of Hinduism is leading them toward a German-style "nationalism." We have religious sects importing planeloads of arms for civil war [a reference to a planeload of arms brought to India by a Hindu sect from Pakistan]. There is enough high-explosive material stored up in every Indian city to blow up all of India."

No season of goodwill for India's Christians, BBC News, Net version; Monday, December 28, 1998 Published at 21:30 GMT;World: South Asia,

Right-wing Hindus protesting at what they see as forced conversions; Christmas in the Indian state of Gujarat has been marked by violent clashes between Hindu extremists and Christians.

Tensions remain high, despite police the western state making a number of arrests following a weekend of violence.

Buildings, including schools, hospitals, and churches were attacked on Christmas Day. In the village of Varki, a Pentecostal church was burned down by what the United Christian Forum for Human Rights (UCFHR) said was a mob of around 70 people from a Hindu extremist organisation.

The Christian community says the attacks are part of a concerted campaign against them which has worsened since the Hindu nationalist Bharatiya Janata party came to power in Delhi in March.

Memory and India's identity crisis. World & I, May94, Vol. 9 Issue 5, p430, 8p, 4bw, Smith, Brian K. AN: 9407143654; ISSN: 0887-9346

Abstract: Discusses India's identity crisis involving a radical reconception of its history by a large minority of chauvinistic Hindus. Anti-Muslim violence instigated by the Bharatiya Janata Party (BJP) and the Shiv Sena; Efforts to revise historical facts; Razing of the Ayodhya mosque in December 1992. INSET: Precis.

Control over the past is indeed what is at issue in many a contemporary struggle for power. Controlling the past sometimes means forgetting large parts of it. In the former Yugoslavia, place-names associated with unpleasant memories of foreign domination have been changed in a "linguistic cleansing" complementing the more-publicized "ethnic cleansing."

A BATTLE IN THE ELEMENTARY SCHOOLS

The battle for India's past is also being waged in classrooms of the elementary and high schools. Textbooks in states controlled by the BJP have been rewritten to glorify the "Hindu past" and excoriate the policies of the "Muslim invaders." In the Indian version of "linguistic cleansing,' cities and other geographical locales with nonHindu names have been given new designations more in keeping with the fundamentalist vision of the country: Delhi has become "Indraprasth," Lucknow is "Lakshmanpuri," and the Arabian and Indian oceans are now "Sindbu Sagar" and "Ganga Sagar" respectively.

http://www.hrw.org/

Human Rights Watch

III. THE CONTEXT OF CASTE VIOLENCE

With little land of their own to cultivate, Dalit men, women, and children numbering in the tens of millions work as agricultural laborers for a few kilograms of rice or Rs. 15 to Rs. 35 (US$0.38 to $0.88) a day. Most live on the brink of destitution, barely able to feed their families and unable to send their children to school or break away from cycles of debt bondage that are passed on from generation to generation. At the end of day they return to a hut in their Dalit colony with no electricity, kilometers away from the nearest water source, and segregated from all non-Dalits, known as caste Hindus.

As documented throughout this report, the perpetuation of human rights abuses against India's Dalit population is intimately connected to police abuse. Local police officials routinely refuse to register cases against caste Hindus or enforce relevant legislation that protects Dalits. . . . Dalits have responded to ill-treatment by converting, en masse, to Buddhism, Christianity, and sometimes Islam. Once converted, however, many lose access to their scheduled-caste status and the few government privileges assigned to it. . . . Whenever Dalits have tried to organise themselves or assert their rights, there has been a backlash from the feudal lords resulting in mass killings of Dalits, gang rapes, looting and arsoning, etc. of Harijan [Dalit] basties [villages]. — National Commission for Scheduled Castes and Scheduled Tribes33 As Human Rights Watch was told by a government investigator in Tamil Nadu, "[n]o one practices untouchability when it comes to sex."36 Rape is a common phenomenon in rural areas. Women are raped as part of caste custom or village tradition. According to Dalit activists, Dalit girls have been forced to have sex with the village landlord.37 Dalit women are also raped as a form of retaliation. Women of scheduled castes and scheduled tribes are raped as part of an effort by upper-caste leaders to suppress movements to demand payment of minimum wages, to settle sharecropping disputes, or to reclaim lost land. They are raped by members of the upper caste, by landlords, and by the police in pursuit of their male relatives.

The "landlords" wanted to reassert their feudal tyranny over the poor who have started becoming more vocal and by attacking the most vulnerable, women and children, they sent a clear message that they would not allow anyone to disturb the social structure...
 
 

The Gazette (Montreal) CHOM turns 25; Ghosts, longhairs gone, no more swamis; Mike Boone

"The CHOM old-timers will talk about Geoff Stirling and Swami Shyam. They'll talk about the CHOM Ghost, and the exorcism that cleansed the station of the malevolent spirit alleged to have cracked mirrors and spooked deejays.

. . .

The entourage included Swami Shyam, an Indian mystic, and a video camera crew that recorded the scene as Stirling, armed with a Magic Marker, began to write cryptic graffiti all over the walls of his own radio station.

. . .

The interview lasted for six hours - interrupted occasionally by a Moody Blues album that Stirling insisted be played uninterrupted in its entirety -before the owner, the swami and the acolyttes finally decamped, leaving the disc jockey to stagger out of the studio at dawn contemplating the wonderful world of rock radio.

Feist missed out on the great CHOM exorcism. In 1978, six years after Stirling had moved his FM station across the street to its own three-floor headquarters at 1355 Greene Ave., Rudy - by then a convert to the CHOM way of looking at the world - hired a psychic and organized a seance to rid the place of a ghost said to inhabit the building since the suicide of a former resident."

THE FACTS ON HINDUISM, John Ankerrberg & John Weldon; Harvest House, Publishers, Eugene, Oregon, 97402

"Of 54 gurus examined, 39 were found to be sexually active-over 70 percent. Close to 90 percent of the sexually active gurus had "at least occasional sexual relationships with one or more students.", Of the married, many were adulterers and "some are homosexual and some are bisexual in preference." In those cases where gurus had sex with their women disciples, approximately 50 percent of the women were in some way damaged by the incident. Being seduced by the guru was "a source of great suffering."

According to the Associated Press, on June 2, 1986, Guru Prem Paramahansa, 38, was found guilty in Torrance, California, of eight counts of unlawful sex over a 17-month period with an eight-year-old girl (in 1982 and 1983). The Chicago Tribune of August 16, 1982, ran an article on the 400,000-member Ananda Marga Yoga Society titled "Guru Sect is Probed for Terrorism, Murder" and detailing CIA and FBI investigations into the sect. The writer, Bernard Bauer, noted that for 27 years "the cult has left a trail of blood around the world."

To cite a fmal example, the ISKCON community is currently under federal investigation. Over the years there have been many reports in the Los Angeles Times and other papers on alleged criminal activity at the sect's various headquarters; for example, the Gurukula school in Dallas, Texas, and the "New Vrindaban" community in West Virginia. Concerning the latter, the investigative news show "West 57th Street on October 31, 1987, reported allegations concerning the murder of former members, wife-beating, child-molesting and the sale of illegal drugs, such as cocaine and heroin."

Again, given the forceful denial of absolute standards of right and wrong, is any of the above really so surprising.? But there is more. In some forms of Hindu enlightenment, the basic ethical categories of right and wrong must be transcended in another manner-through the intentional violation of moral values by the deliberate practice of evil.

The goal is to completely erode and ream out the conscience. In that man is created in God's image, and that a strong part of that image involves conscience, it is not surprising that the destruction of the conscience is part of the process of the destruction of the individual. Once the individual and his conscience are reamed out, and only a void remains, is it surprising that what enters and sets up house could be demonic? In other words, the practice of spiritual evil leads to further spiritual evil:

What is surprising is the number of people who accept such things as insanity or demonization uncritically, and then naively proceed to interpret them as "true spirituality," "higher consciousness," or "divine enlightenment."

We present the following representative statements conceming possible hazards along the Eastern path.

Rajneesh

Sadhus in Uttar Pradesh have been anointing mentally disturbed women as incarnations of goddesses. Instant legends have been concocted at will. Thugs of Bundelkhand and eastern UP have colluded with the sadhus to extort money.

The state government has launched an operation, aptly named 'Operation Devi', to free such women from the hands of the thugs. It has arrested 29 sadhus.

Neerja Dixit of Jalaun district, who suffers from psychotic disorder, was declared to be the incarnation of Saraswati last year. On April 5 the police had to shoot two persons dead to rescue her. A month earlier Usha Kumari, 16, of Dhauna Manpura village in Jalaun, was hailed the incarnation of Goddess Guna. A few sadhus forced her to go on a fast to enhance her 'supernatural' powers. That aggravated her mental condition. The police raided the village on the directive of the then CM Mayawati.

The Facts On Hinduism, John Ankerrberg & John Weldon; Harvest House, Publishers, Eugene, Oregon, 97402

Sri Chinmoy

Aurobindo and his co-guru "the Mother" have warned the yoga aspirant of hazards they may face. There may be attacks on them by "cosmic forces"; there are often "disastrous results."194

1. discard the mind and independent thinking;

2. demand an absolute, unquestioning obedience;

3. reject moral standards;

4. demean and cheapen human life as maya (illusion);

5. see family life as a perversion or a concession to evil;

6. reject Christianity as a spiritual hazard or abomination;

7. offer teachings leading to despair and nihilism; and

8. offer an occult path that may lead to insanity, serious physical ailments, possession, or death.

The growing number of tragedies reported by former disciples, including the published accounts of blatant deception, grave immorality, criminal activity, physical assaults, murder and threats of murder, cruelty, drug trafficking, pornography, rapes and other forms of sexual violence-not to mention even worse things on the part of some gurus.197

Swami Shyam's psychic hostility

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

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

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

Mu-Ang War

... What I didn't know was there was a being sent to Canada by Shyam, many many ghosts of Jaddoos, saddhu and failed gurus of the worst caliber. Some of these spirits or ghosts had been seized hold of in Kullu Valley and in other parts of India, some from temples and some in public places. There was possible some children in the neighborhood of Indian origin. These souls were extremely maltreated and invested with powers and sent over to do a job for Shyam. Some are men some are women. In fact they imitated everybody as did the Guru himself. It behaves like an energy parasite becoming "Kundalinee serpent in its lair" and then residing or hiding in the genitals (space) especially when their is sex among the students that it (the group of ghosts) pursues.

The ghosts had a conciderable amount of pyshic or praanik power and when they were close I could hear speach from them. There were principly some 15 large men and 30 large woman. Among the men, three were really big, and a fourth to direct them was even bigger.

It often says, "I must be such and such", as for example the fathers thoughts. Or the girlfriend. For many a long year I thought that the Guru Shyam was actaully talking to me from his home in Kullu valley. That is that he had left residual energies of his consciousness in the memories or emprints in the "space". He was reported in the early years to do openings from Kullu. Pavitra said that she had been sitting in Ottawa many years back 1976 or so and had had experinced his voice and then her mind opened (supposedly to God). In any case many poeple did believe that the Guru could talk to them from India to Canada. Or more like there was an imprint in the space that reflected his consciousness and that was paralleled by my own awareness tuned into the common space. That was presumed to be invested with attunement to the God space and was supposed by me to be empowered by it. So did I believe.

Becuase I was really conditioned about SCS I didn't understand at all for a long time what these vibes were and I thought that it was local to my neighborhood, the effects (what some people is Shyam Space used to call a space war or angry vibrations impacting people who were opening through meditation and yoga. I was very opened by my meditations and often could see into the other world or over space myself, and that is why I felt that no matter how angry somefolks in the neighborhood were I shouldn't be too angry about it myself picking up the vibes. I was sensitive.

The following acount is how I experienced the influenced the "nagual" in the spring of 1988. A guru is sometimes known as the master of the aakaash or space and astral domain knowledge is taken for granted. Many riddhi (powers of prosperity) and sidddhi (powers of mind) come to the yogi and are meant to be avoided not indulged in. So the assumptions I made about the following are made with that in mind, a belief that the Guru was God-realized man and had the great powers at his disposal even if he chose not to use them as for example Jesus did.

I did not know at the time that Swami Shyam had sent this spook gang. So the following is my naive account. I leave it in the original form. I have two articles Sprishti Hell and Nagual Hell in the appendix which give more details.

I have substituted Demon for "a large spook that was very persistently violent and manipulative." It appears as a pschopathic personality with powers of mind. If you believe I see it as a sort of nonhuman species as in the popular literature you won't understand. These demons are persons either male or female.

Here in the spring of 1988, I had been suffering for a long time the ill will and bad faith of The Demon in a palpable form. There appeared a red spot the size of a dime over the center of my heart. His self-repression had become oppression of my mind. He didn't want me to understand. His persistence in mind reading had accumulated in millions of entries in to my mind, his hatred persisted. There was a terrible pain in me and I felt a constant existential agony. "My Guru" had said nothing this whole time and I did not know what to do. I thought about writing it all down and summarizing my experience but it seemed futile to do so at the same time. Whenever the thought of The Demon came up waves of anxiety and pain would happen and it seemed to me to even think about it objectively was no longer an open possibility. I could no longer look back upon my recent past and reflect upon it in the quiet of meditation. My meditation was sorely affected. From time to time images of thoughts that formed in my minds eye seemed to be assailed by a mind not my own, but even so I did not know really what was happening. I felt certain that what was happening was real but how real I didn't know. I had sent my essay on religion to Shyam and he had sent back a note encouraging my writing, but despite any loud complaints about The Demon he had not mentioned anything about it. After I had written asking for permission to include him in my writing, I had received a note from Jayashree saying that Shyam's material was for use in Satsang only.

[Arti.confirms.spooks]

"Hi,

I hope your OK now after your experiences. Yes, I think I can relate to what your saying about spooks. I sometimes feel like I was attacked by one. When I was in India while I was sleeping something was trying to get into my head through my ears, nothing physical, of course, but more like a scary entity that totally terrified me. I think I may have resisted it, because it left....I may have told you about it at some time. But afterwards I became sick with a bad case of constipation, jaundice and painful seizing up of my thorax. I was unable to stand up straight for about a week When I was better I was told to leave Kulu."
 

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

In order to assert these charges use a. personal and anecdotal b. Weldon's study c. Crazy Wisdom d. Wilber e. Gazette

Power and institutes to reckon with evils of yoga and meditation
 

	India	Western
Government	no	no
Laws	no	no
Doctors	yes	no
Popular	yes	some
Religious	some	no
Spiritual	yes	some

Whether of not it may be admitted in court an attack on Canada and myself such as "Swami Shyam" launched is an act of terrorism, subversion, and espionage such as should be governed by our laws and dealt with through CSIS and the RCMP. Since we have no visible agency that is capable of coping with the ghosts and psychic powers that we found in SCS's group (Shyam Space) I have to deal with it, reckon with it in any way I can. One of those ways is to uncover ordinary matters of law and crime and facts admissable in court.

pg49

Kundalini, The Mother Power. Shri Chinmoy, Agni Press NY, 1974

There are high occultists and low occultists. The inferior ones fight for occult power in the vital world. As in the outer world unillumined people fight for power, so in the inner world, in the vital world, unillumined occultists also fight for power. If one occultist is fast asleep, another may come and attack him occultly and try to take away his occult power....

But the superior occultists, the spiritual ones, will never do that. And if the spiritual Masters, the real Yogis, have occult powers, they do not try to attack or defeat other spiritual masters to win more occult power. But spiritual Masters sometimes do take away power from unwise seekers. Sometimes they see that a seeker is basically sincere, but has attained a little occult power and is misusing it. then out of infinite compassion, the masters may take away occult power of the unfortunate seekers so that they will return to the spiritual life and realize the highest Truth. /when the time comes and the seekers are ready to use their occult power wisely, the masters give it all back.
 

pramuditaa-bhoomi	land of joy	In this stage the bodhisattva is fullof joy of having entered the path of buddhahood. He has aroused the thought of enlightenment (bohichitta) and taken the bodhisattva vow. He especially cultivates the virtue of generosity (daana) and is free from the egotistical thoughts and wish for karmic merit. Here the bodhisattva recognizes the emptiness of the ego and all dharmas
vimalaa-bhoomi	land of purity	Here the bodhisattva perfects his discipline (sheel) and is free from lapses. He practices dhyaan and samaadhi
praabhaakaaree-bhoomi	land of radiance	The bodhisattva gains insight into the impermanence (anitya) of existence and develops the virtue of patience (kshaanti) in bearing difficulties and in actively helping all sentient beings twoard liberation. He has cut off the three roots of unwholesomeness (akushala) - desire, hatred and delusion. The attainmeent of this stage is made possible throught the ten qualities known collectively as taking a firm resolve, which include determination, satiety with wordly life and passionlessness. The bodhisattva achieves the four absorptions (dhyaan) and the four stages of formlessness and acquires the first five of the six supernatural powers (abheejna).
archismati-bhoomi	the blazing land	The bodhisatva "burns" remaing false conceptions and develops wisdom. He practices the virtue of exertion (veerya) and perfects the thirty-seven requisites of englightenment (bodhipaakshika-dharma).
sudurjayaa-bhoomi	land extremely difficult to conquer	In this stage the bodhisattva absorbs himself in meditation (dhyaana) in order to acheive an intuitive grasp of the truth. Thus he understands the four noble truths and the two truths. He has cleared away doubt and uncertainty and knows what is a proper way and what is not. He works further on the perfection of the thirty-seven requisites of enlightenment.
abhimukhiee-bhoomi	land in view of wisdom	In this stage the bodhisattva recognizes that all dharmas are free from characteristics, arising, manifoldness, and the distiction between existence and nonexistence. He attains insight into the conditioned arising (prateetyasumutpaad), transcends discriminating thought in the perfection of the virtue of wisdom (prajnaa) and comprehends nothingness (shoonyaata).
doorangamaa-bhoomi	far-reaching land	By now the bodhisattva has gained knowledge and skill means (upaaya) which enable him to lead any being on the way to enlightenment in accordance with that being’s abilities. This stage marks the transition to another level of existence, that of a transcendent bodhisattva one who can manifest himself in any conceivable form. After passing through this level falling back into lower levels of existence is no longer possible.
achalaa-bhoomi	the immovable land	In this stage the bodhisattva can no longer be disturbed by anything since he has received the prophecy of when and where he will attain buddhahood. He gains the ability to transfer his merit to other beings and renounces the accumulation of further karmic treasures.
saadhoomati-bhoomi	land of good thoughts	The wisdom of the bodhisattva is complete he possesesses the ten powers (dashabala) the six supernatural powers (abhijnaa), the four certainties, the eight liberations and the dhaaranees. He knows the nature of all dhaarmas and expounds the teaching.
dharmaamegha-bhoomi	land of dharma clouds	All understanding (jnaana) and immeasurable virtue are realized. The dharmakaaya of the bodhisattva is fully developed. He sits surrrounded by countless bodhisattvas on a lotus in Tushita heaven. His buddhahood is confirmed by all the Buddhas. This stage is also known by the name of abhisheyka-bhoomi. Bodhisattvas of this bhoomi are for example Maitreya and Manjushree.

table : transcendent facilties (ahhigyaa)
 

1	the celestial eye
2	the celestial ear
3	intuitive knowldege of other minds
4	knowldge of one’ own and others destiny and karmas
5	freedom of the will mind over matter
6	riddhi

or from Yoga

table the great powers (mahasiddhis)
 

1	anima	to become small
2	mahima	to become large
3	laghimaa	to become light
4	garimaa	to become heavy
5	praapti	transported so that one can taouch distant objects
6	praakaamya	irresistable will
7	vasheetwa	power to control all creatures and elements past present and future
8	eechitva	create and destroy and be god.

parapoorakaaya pravesh:

"entering another to learn his mind, understand his experiences or to enjoy his wife."

A Handbook Of Hinduism.

We would certainly like to know exactly how far these powers go. While there is little evidence for a power of mind over matter, there are many reasons to accept that there are powers of mind over mind and body. Furthermore we would like to establish institutions such that abusers may be dealt with in a legal manner. Perhaps the best thing to do is to create a trial by peers, or in other words let the yogis and Buddhists be registered and govern themselves by elected representatives who have proven that they know who is offending and who is not, a juridical process by those who are capable (and willing) to judge.

Buddhist Scriptures, Edward Conze, Penguin Books, London, 1959

1. Taking life means to murder anything that lives. It refers to the striking and killing of living beings. 'Anything that lives; - ordinary people speak here of a 'living being' but more philosophically we speak here of 'anything that has a life force'. 'Taking life' is then the will to kill anything that one perceives as having life, to act so as to terminate the life-force in it, in so far as the will finds expression in bodily action or in speech. With regard to animals it is worse to kill large ones than small. Because a more extensive effort is involved . Even where the effort is the same the difference in substance must be concidered. In the case of humans the killing is the more blameworthy the virtuous they are. Apart from that the extent of the offense is proportionate to the intensity of the wish to kill. Five factors are involved: a living being, the perception of a living being, a thought of murder, the action of carrying it out, and death as a result if it. and six are the ways in which the offense maybe carried out: with one's own hand, by instigation, by missiles, by slow poisoning, by sorcery, by psychic power.

Canadian Rights and Freedoms

Fundamental Freedoms

Whereas we believe in the supremacy of God and the rule of law:

2. Everyone has the following fundamental freedoms

(a) freedom of conscience and religion;

(b) freedom of thought, belief, opinion and expression, including freedom of the press and other media of communications;

(c) freedom of peaceful assembly;and

(d) freedom of association.

Canadian Security Intelligence Service

OFFICE CONSOLIDATION

CHAPTER C-23

Canadian Security Intelligence Service Act

"threats to the security of Canada" means

(a) espionage or sabotage that is against Canada or is detrimental to the interests of Canada or activities directed toward or in support of such espionage or sabotage,

(b) foreign influenced activities within or relating to Canada that are detrimental to the interests of Canada and are clandestine or deceptive or involve a threat to any person,

(c) activities within or relating to Canada directed toward or in support of the threat or use of acts of serious violence against persons or property for the purpose of achieving a political objective within Canada or a foreign state, and

(d) activities directed toward undermining by covert unlawful acts, or directed toward or intended ultimately to lead to the destruction or overthrow by violence of, the constitutionally established system of government in Canada but does not include lawful advocacy, protest or dissent, unless carried on in conjunction with any of the activities referred to in paragraphs (a) to (d). 1984, c. 21, s. 2.

In order to bring it to the attention of the public I have to cope with these following laws and principles:

Information may be gathered, primarily under the authority of section 12 of the CSIS Act, only on those individuals or organizations suspected of engaging in one of the following types of activity that threaten the security of Canada, as cited in section 2:

1. Espionage and Sabotage

Espionage: Activities conducted for the purpose of acquiring by unlawful or unauthorized means information or assets relating to sensitive political, economic, scientific or military matters, or for the purpose of their unauthorized communication to a foreign state or foreign political organization.

Sabotage: Activities conducted for the purpose of endangering the safety, security or defence of vital public or private property, such as installations, structures, equipment or systems.

2. Foreign-influenced Activities

Activities which are detrimental to the interests of Canada, and which are directed, controlled, financed or otherwise significantly affected by a foreign state or organization, their agents or others working on their behalf.

For example: Foreign governments or groups which interfere with or direct the affairs of ethnic communities within Canada by pressuring members of those communities. Threats may also be made against relatives living abroad.

3. Political Violence and Terrorism

The threat or use of acts of serious violence may be attempted to compel the Canadian government to act in a certain way. Acts of serious violence are those that cause grave bodily harm or death to persons, or serious damage to or the destruction of public or private property and are contrary to Canadian law or would be if committed in Canada. Hostage-taking, bomb threats and assassination attempts are examples of acts of serious violence that endanger the lives of Canadians. Such actions have been used in an attempt to force particular political responses and change in this country.

Exponents and supporters of political violence may try to use Canada as a haven or a base from which to plan or facilitate political violence in other countries.

Such actions compromise the safety of people living in Canada and the freedom of the Canadian government to conduct its domestic and external affairs.

4. Subversion

Activities intended to undermine or overthrow Canada's constitutionally established system of government by violence. Subversive activities seek to interfere with or ultimately destroy the electoral, legislative, executive, administrative or judicial processes or institutions of Canada.

The Service uses a variety of collection methods to monitor individuals or groups whose activities are suspected of constituting a threat to national security. Through such monitoring, the Service is able to identify individuals with suspected connections to terrorism and persons operating in Canada on behalf of hostile intelligence services. In addition to monitoring potential espionage and sabotage efforts, the Service is mandated to inform the government of foreign-influenced activities within or relating to Canada that are detrimental to the interests of Canada and are clandestine or deceptive or involve a threat to any person.

In the competitive global economy of the 1990s, acquiring scientific and technological information from other countries has become increasingly important for many nations. Sometimes, this is done by covert or unlawful means. As a result, CSIS has intensified its activities to detect economic espionage against Canadian scientific and technological interests by foreign governments and/or their surrogates.

COMMENTARY No. 74

Single Issue Terrorism

G. Davidson (Tim) Smith

A Canadian Security Intelligence Service publication

Conclusion

In conclusion, three observations deserve note:

"single issue militancy remains dangerous, despite lower levels of activity during the past two years; each of the issues discussed remains controversial and will continue to attract individuals ready to use extremist tactics for selfish or believed-to-be-altruistic reasons; many of those individuals are highly competent and capable of making effective use of modern technology to devise extremely dangerous devices;"