Swami Nithyananda sex scandal- Insights and Church angle

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When  the sex scandal of Swami Nithyananda suddenly erupted on March 2, 2010, I was  already in Delhi  as part of a group to go to Kumbh Mela. I was also finalizing my new book which  deals specifically with Tamil Nadu religious politics, and in particular with  the role of various nexuses based overseas. So I decided to jump into the eye  of the storm of this scandal in order to investigate whether similar nexuses  were at work in this case. Naturally, at one level I have seen this scandal through  the framework of a civilization encounter in which Vedic culture is pitted  against the Dravidian divisiveness that is being backed by Christian evangelism.  At another level, I found that the sensationalized media reports were too  one-sided, and none of them had a single statement to report from the swami  himself. Furthermore, there was chaos and mismanagement of the crisis from  Swami Nithyananda’s inner circle. In hindsight, things might have turned out  differently had they managed more sensibly and faster – which I will elaborate  later in this article. Given this, another interest of mine has been to  extrapolate important lessons from this episode for other Hindu organizations, which  I predict will face similar scandals as and when their weaknesses become  understood by those opposed to them. This article highlights my findings at  these multiple levels and issues.

During  this 2-week investigative period, I have been loyal to my pledge to give Swami  Nithyananda’s organization the benefit of doubt and to report their side of the  story. Besides wanting to balance out the one-sided media depictions, I wanted  access to the ashram’s core group for my own research on the broader subject of  civilization encounters. I respect the sensitivities of that organization  consisting of many decent and dedicated devotees who have sacrificed a great  deal and stand to lose a lot.

But I  have concluded that the situation is now beyond repair for Swami Nithyananda  and that his continued involvement can only damage the broader interests of  dharma as well as jeopardize the ashramites. Along with two other sympathizers  who are not ashramites, I have personally recommended to Swami Nithyananda that  the best course at this stage would be for him to resign completely from his  organization. He should turn it over to a small team of senior Hindu  mahatmas, so that the assets can be used in the best interests of dharma.  Further, under the guidance of these mahatmas he must live a quiet life as a  sadhu devoid of any institutional responsibilities. Because the head of any  organization must accept responsibility that “the buck stops here,” only such a  move can salvage the organization and the reputation of dharma at large. Over  several years, this resignation would hopefully reduce the massive pressure  that has built up against him personally, and enable him to live peacefully as  a sadhu. It is up to him to accept or reject this advice. The basis for this  conclusion becomes clearer once the reader has gone through the rest of this  article.

I want  to begin by examining some principles about the relationships between siddhis  (extraordinary yogic powers), morality, Tantra and sex. This will provide the  framework in which to interpret what has happened. Then I will turn to my  initial interest in pursuing the challenges facing Hinduism in south India from a  variety of forces.

Siddhis (Extraordinary Yogic Powers) and Morality
A few  days ago, I had the honor of having a two-hour private conversation with Sri  Sri Ravi Shankar at his ashram in Rishikesh. I introduced myself as an  independent researcher who is writing a series of books on Indian civilization  in the context of the global challenges and opportunities. One of my volumes  will be specifically on the major global gurus since the 1960s – including  Krishnamurti, Swami Muktananda, Maharishi Mahesh Yogi, Pabhupada, among others  - as well as living global gurus such as Sri Sri himself. I have been  investigating what happened to such gurus, in terms of the shifts in their  Western followers over time, their scandals, their Indian followers and  critics, and also how each guru negotiated his/her position sandwiched between Indian  orthodoxy on one side and Western modernity on the other. The relevance of this  in the context of Swami Nithyananda will become clear very soon.

The  first provocative question I asked Sri Sri concerned the nature of yogic powers:  What is the relationship between siddhis and morality? If siddhis are a scientific  phenomena dealing with powers that can be harnessed by all humans then one must  bear in mind that science deals with truths that are morally neutral. If  Einstein was declared to have lived an immoral life it would not invalidate his  scientific theories. A person who designs aircrafts or any other complex  technological systems may or may not be moral in order to be effective in his  technical work. In other words, rtam (the patterns of the cosmos) which we  discover and call science, functions independently of human morality. This is  why a scientific principle can be used either morally or immorally, because it  is independent of morality. There are moral persons who lack any siddhis or even  ordinary scientific competence. Conversely, there are great siddhas (like  Ravana) who lack morality. Sri Sri’s pranayama techniques would also produce  results for an immoral person.

Sri  Sri seemed impressed by this question, and agreed with my overall position on  the independence between siddhis and morality. But he pointed out that the  moral dimension, while not determining the siddhis, was also important because it led to receiving the grace of  the divine. I agree with him.

So there  are two separate phenomena involved: (i) spiritual technologies that are  objective and that allow anyone to harness spiritual energies, and (ii) morality  which is important in itself, not for attaining siddhis, but in order to have a  positive relationship with the divine. Either one can be developed without the  other; however, the dharma tradition encourages us to cultivate both. The  reason that meditation systems prescribe things like vegetarian diet, ahimsa,  etc. is because an inappropriate lifestyle interferes with the mental  tranquility required to advance. This lifestyle change can be appreciated regardless  of whether one believes in a personal God. This absence of a personal God is clear  in Buddhist meditation. Different Hindu systems place different levels of  emphasis upon a personal God for the yoga to function. This is why many secular  and scientifically minded persons are also drawn towards meditation techniques.  In other words, something cannot be a science if it depends upon morality,  because science is objective and stands independent of morality.

The  relevance of this question is as follows: Many persons who have learned  advanced meditation from Swami Nithyananda want to know if any moral breaches  by him would invalidate the whole Hindu claim of achieving higher states of  consciousness. When a far worse sex scandal against the legendary Swami  Muktananda emerged in the 1990s, involving charges by a large number of his Western  female disciples, the Western academy rashly condemned not only one man’s  morality, but the whole legitimacy of the Indian tradition itself. In that  series of debates (with Risa scholars like Sarah Caldwell, etc.), I took the  same position then as I am taking now: that Muktananda’s capabilities in  harnessing spiritual energies are separate and independent from whether or not  he violated any code of morality.

Patanjali  warns against getting lured by siddhis which appear along the way when one  practices advanced meditation persistently. One is not supposed to indulge in  them. This warning is found in various Hindu systems that deal with the body as  a vehicle for spiritual evolution, because these energies are very powerful and  can get out of control. Another point that is worth noting is that the  techniques taught by Swami Nithyananda are not his original ones; he has made it  clear repeatedly that they are from the Shiva Sutras which have a long history  in our civilization. I feel that he does have the siddhi of being able to  transmit these techniques very effectively to others. For instance, I have  never before in my life been able to sit still and alert in meditation for the  whole night, but he had a few hundred persons in a large hall achieving this. The  point here is similar to saying that the mathematics and golf I have learned  from someone is not invalidated when the teacher is found to be immoral.

Hence,  the issue of his morality must be pursued separately and independently from  whether his siddhis are genuine.