Salvation And Death

Swami Narayanananda’s Understanding of Salvation – An Example of a Tantric Way of Salvation

By Johannes Aagaard

Sri Swami Narayanananda Maharaj of Rishikesh (Himalaya) stems from South India, where he was born in 1902. His first name was “Najun­da”, which means “gift of Shiva”. When he was 5 years old his fat­her died, mid he grew up – like so many of the holy men of India – with his mother, under her influence, a part of her world. At the age of 27 he forsook the world and became a Sannyasi, searching for a true guru. 1)

He began his search at Belur Math in the Ramakrishna Mission in Calcutta, where he became a disciple under the name of Narayanananda. His spiritual leader there was Mahapurushaji Maharaj. In 1932 he left the Ramakrishna Mission and made for the Himalayas in order to attain Samadhi.

In 1933 – during the night of Shivaratri – for the first time Narayanananda achieved the full arousal of Kundalini, so that he was able to force his Shakti right up to Sahasrara and to attain Samadhi (for further details see below).

He achieved the usual results – both breathing and heart-beats ceased, and he became totally united with the great void. 2)

Three years later – in 1936 – he broke his connection with the Ramakrishna Mission and entered on his own career as a guru. 3)

Today he has a centre at Rishikesh in Kashmir and another at Coorg in South India. His third centre is in Denmark, at Gylling, in a place near Aarhus, where his disciples live in two ashrams. There is also a centre on the island of Lolland, and an ashram at Langaryd in Sweden. There has been some considerable unrest at the Gylling centre: a number of prominent disciples broke with him in the summer of 1974. There were many reasons for this, but the main one was the account given by sane of the disciples of the rather strange sexual activities that took place between the guru and some of the girls among his followers. The truth of these allegations were however denied by the guru and his remaining disciples.

The present writer has investigated the state of affairs at Gylling, and has had the opportunity of listening to the evidence of many people. He is in no doubt whatever of the accuracy of the allegations. In themselves these are by no means unusual – this kind of account seems to be more the rule than the exception in connection with a certain kind of Indian guru. In the course of the attempt to understand what really happened at Gylling it gradually became clear that it was quite simply a matter of a confused tantric activity. This brought the whole Gylling-phenomenon down to earth, and made it easy to understand.

Not so easy to understand at first were the violent reactions – both for and against the truth of the allegations – from the disciples; both sides must have been aware of the simple fact that Kundalini meditation is in essence tantric, and has therefore sexual implications. 4)

As a continuation of my earlier description of the guru from Gylling, it will be useful to make clear haw such a tantric cult as this expresses its understanding of salvation. The practice – or malpractice of the cult is one thing: its doctrine of salvation – its soteriology­ – quite another. 5)

The Content of Salvation.

Narayanananda’s ordo salutis (system of salvation) is the “ordo Kundalini”. The master himself expresses this quite clearly, when he writes that the path to salvation” is the opening of the Sushumna canal, the purpose of which is to allow the snake to penetrate it. 6)

It is this penetration that makes it possible for a man to transcend time and space, or rather the concept of time and space, as Narayanananda formulates it. Kundalini – which means “the coiled one” – is found in the form of a snake right at the very base of the spine, where, normally, it sleeps. It needs to be awakened, and then forced into the Sushumna canal, which is found connected to the spine. The snake has to rise up through this canal, and pass – in all – six “stations” on the way (chakras), so that finally it will be able to reach the topmost point, on the crown of the head  – “Sahasrara”. If it reaches that point, salvation is achieved, and “Nirvikalpa Samadhi” attained in the form of “Moksha” – the great liberation.

The snake is the power, or potency, called “Shakti”, and it is understood most often as the female element, that must rise up and meet the male element that sits and waits at the highest point in the form of the God Shiva, the great “he”. The two are united in a blissful Abandonment of all differences. The experience of unity is a clear enough sign of sexual exhilaration, and there is an obvious connection between Nirvikalpa Samadhi and the experience of a form of orgasm.

If we are to understand the experience of salvation, it is necessary to realise what the relationship is between redemption and creation, and what, in this connection, “creation” means. 7)

Creation is understood as evolution, for reality comes into existence as development, i.e. as growing out of the basic unit of being, which one can call God. Salvation is therefore involution – that is to say the dissolution of reality, and the merging of everything in unity with God.

It is in creation that reality came into existence, as a result of the fact that Shakti left Shiva and became “mind and matter”. During the evolution of creation Shakti disposed a part of her power in the different points which represent the gradually increasing distance from the divine unity. When Shakti settled down at the lowest point – “Muladhara” – near the aperture of the anus, she was, by the very nature of the case, powerless and weak – in other words, human. In order to overcome this human weakness, she must return – all the way – to Shiva, and again become divine and powerful. To return this way is salvation, and thus salvation really means overcoming creation and regaining power as a superman – i.e. as a divine being.

When Shakti is at the lowest points, then it is “ordinary persons” we are talking about, but if Shakti is aroused and raises up, then it is a matter of extraordinary powers and superhuman strength. It is by this means that one acquires the so-called “siddhis” – supernatural talents – which manifest themselves in the form of, inter alia, visions of light, elevations, and strange inner experiences.

To be saved, then, means to be made strong, and weakness correspondingly indicates that one is damned.

It is this that lies behind some of the statement made by the guru -as for example when he asserts that there is no salvation for the weak. “The weak have no place in religion. It is the bravest and it is the strongest only that succeed in religion.” Or: “Strength is life, weakness is death. The greatest sin in the world is weakness.” 8) 9)

It is for this reason also that Narayanananda’s attitude towards “strong men” can mean but one thing. In conversation with his disciples the arguments he uses are often clearly fascist, because of his admiration for powerful men. 10)

He says, for example, “Today India needs a dictator, a good, strong man, to deliver her from her problems. Your so-called democracy is meaningless, when one has to deal with idiots Democracy has lost its purpose, even in America.”

It is not surprising that he approves wholeheartedly of Hitler: “Take Hitler. When he came to power his first step was to liquidate all the leaders of the country, he did this on the very first night he came to power. At that stage it was the Jews who sat on the money in Germany, and they behaved selfishly, as enemies of the nation; Hitler saw this clearly, and so he understood that the nation could never rise, so long as the Jews were there. So he began, with determination, to get rid of them. In a short while he raised the nation to a very high level and made it one of the greatest powers in the world. When in prison he wrote the book “Mein Kampf”. It is a good book …All the ideas he wrote in it were later to be successfully put into practice…. Hitler got to power, and raised the nation to a high level. Then came the war… Hitler also had the atom bomb, but did not wish to use it….”

Similar ethical and political comment is found at length in tape-recordings of his darshans. They clearly reveal a man who is full of contempt for all human weakness, but with limitless admiration for men of the greatest power, for strength and might.

Mythologically, then, salvation is discovered in the unity between Shiva and Shakti, as a result of the raising up of Kundalini.

Psychologically, salvation means that the human element is conquered and abolished, with the aim of becoming superhuman, or rather divine. Salvation means further, that one abandons the reality of everything that can be experienced, i.e. the whole world with its changes and differences. All differences are dissolved in unity with God, for differences are only the projections of the mind, and do not represent the truth, but merely illusion.

This of course has important consequences for the possibility of having faith in the world. That is impossible. The world is just one great illusion, and it is important to live without being ensnared by it. The Swami is consistent, for he realises himself that this is not only “anti­materialism”, as most disciples seek to interpret it, but also “anti­human” – or, in other words, “anti-ethical”. He writes: “The ideas of vice and virtue, good and bad and all the pairs of opposites are only in the mind.” 11)

Nothing, therefore, is really good, and nothing is really bad; all that is human is relative. Everything is a mixture of good and evil. So nothing is found in the world that is absolute and eternal, which one can relate to as an example of salvation and ultimate reality.

For Narayanananda salvation is simply a matter of getting beyond the world of change and relativity. “The mind of a God-realized man is not subject to change. He keeps the perfect balance of mind under all circumstances he is not pleased by good things and events, nor he is moved or displeased by bad things and unfavorable events….” 12)

The saved man is in this way raised above all differences, above good and evil. He is unaffected by all influences, and is himself the only influence. The man who is saved is not an object – he is only subject. He who is saved is a superman, who is himself only cause, never effect. In this way the saved man lives “without the Gunas” – that is without living within the causality of the world of phenomena. The saved man lives “beyond”, i.e. in the reality of transcendence, beyond all that is relative changeable and temporal, and for this same reason outside all questions of what is ethical and un-ethical.

Thus salvation means salvation from the world, “the world of names and forms….in time, space and causation.” For that world is found only in the mind, and is not reality. The mind is an instrument of the self, and because of this it is the mind that gets all the senses to function. For this very reason however the mind is mislead – for “the actions of the Gunas, born of Maya Shakti” make the real unreal, and the unreal real.

Salvation is to become aware of this snare, and to get free from it.

This happens when one abandons the created world of illusions and attaches oneself to the uncreated world of salvation.

The meaning of salvation is not that anything in the world is changed; nothing is changed in the world – instead one transcends the world.

Salvation therefore is neither a struggle against something or someone, nor yet for something or someone, but is rather an escape from the illu­sions of the world, which are due to God’s own “illusive power”. 13)

God catches men in the net of illusions, but God also makes it possible for men to escape from this net. God is behind the illusory reality of creation, but God is also behind salvation’s flight from this reality. God himself, however, is neither creator nor redeemer. The creator is not God but His Shakti, and God is quite definitely not redeemer either, for it is man himself – with the right insight and the right technique ‑ who makes salvation possible. Salvation depends utterly on man’s own technical knowledge.

The Technique of Salvation.

Salvation, then, is a matter of becoming strong. That is its whole purpose. But how one becomes strong is a technical problem. The fact that, for example, Transcendental Meditation is always claiming that the TM method of meditation is merely a matter of “a simple technique”, “a neu­tral technique”, is an example of a general attitude in most guru-movements, especially the tantric ones. Salvation is a matter of acquiring the right technique of salvation. TM provides production-line techniques for the masses. The tantric gurus, in contrast, provide “tailor-made techniques” to suit different kinds of people.” 14)

The difference between the various gurus consists first and foremost in the techniques they provide for their disciples. The content of salvation is, by and large, common property, but so far as technique is concerned, there are many ways to the same goal.

In short, when it comes to technique, the question is which form of Hatha-Yoga is used: 15)

  1. Mantra Jap – i.e. repetition of mantras, which are short sounds with mythological-cum -religious connotations.
  2. Prana-yama – i.e. control over the pager of life by means of breath-control.
  3. Asanas – i.e. postures or positions one needs to practise in order to enable the body to function in a “tantric” manner.
  4. Mudras and bandas – i.e. special techniques whose purpose is to a­rouse the Kundalini-snake. 16)

Hatha-yoga is normally represented as a series of neutral techniques that are designed simply to make people better able to start breathing more naturally, to use the body more sensibly, and to learn concentration and/or relaxation. Any objective reader of Hatha-Yoga literature will come to the conclusion that in fact the precise opposite is the case.

Such techniques can only cause the body and its functions to be deformed, and unable to operate in the way it is meant to – if indeed the purpose is a normal human life. But then of course that is not the purpose at all. The purpose is, rather, that these techniques will work together to make salvation possible, and salvation consists in transcending this human life.

The aim of the techniques is – briefly – “to close the doors of the body”, so that all communication with the outside world ceases, so that a radical sense-deprivation takes place, so that the vitality of the body – “prana” – is retained within the body itself, so that the Kundalini­power can be raised to still higher points, with the ultimate aim of escaping from life altogether. 17)

The more one reads about Swami Narayanananda the clearer it becomes that there is an unbalanced tension even within his an system – a tension between death and life. On the one hand, there are no limits to the good, healthy results his yoga promises both for soul and body, for the individual and for society. On the other hand, the whole system can only be understood as a radical flight from this world as it is. Outwardly (exoterically) the system is a universal recipe for “the way to happiness, strength, and a long life.” But inwardly (esoterically) it is a particular recipe for an effective and speedy escape from life and attainment of the great Death. This tension may perhaps have a simple explanation – its mythological basis, which is expressed by the fact that the chief divinity of this cult is Shiva, at one and  the same time destroyer and preserver of life.

Salvation and Death.

“When Kundalini Shakti reaches Sahasrara, and when one experiences Nirvikalpa Samadhi, all bodily functions cease, including one’s breathing, and even one’s heart-beats”, writes Narayanananda. 18)

This ultimate salvation is “very, very rare”. 19)

But as it happened to him, there are rare occasions when it happens to others, when the elect escape the world of illusion. 20)

If the attainment of salvation according to Narayanananda means the cessation both of breathing and heart-beats, it is natural to see a connection between salvation and death.

One the one hand, he states that Nirvikalpa Samadhi does not mean death; one the other hand, he writes himself that “an ordinary person” cannot return (from salvation) to consciousness of relativity. Such a person stays in his body for 21 days and then leaves it, as a dead man. 21)

In reality this doctrine is meaningless, as no “ordinary person” can possibly attain salvation. Salvation is not achieved all at once. According to the system’s own law one can only gradually rise up to the heights of salvation, and on one’s way up one leaves behind the stage where “ordinary persons” exist, and one becomes a saint, a prophet, a superman.

An ordinary person cannot be saved, and the man who is saved is no ordinary person.

But what is then the purpose of such a teaching? Certainly a good many of his disciples are clearly influenced by a death-wish and this promise of death does not frighten them. The present writer asked one of the most gifted young disciples – a research student in Mathematics-why he worked so hard at his meditation when it would lead to his death. The answer came short and clear – “Yes, of course; that is what I long for.”

But there are same, according to Narayanananda whose salvation does not involve death. There are some great souls, born perfect, that is to say incarnations of God, Messiah-figures, prophets and other great saints, who come into the world with a mighty message from God which must be heeded. Such supermen do return to reality after attaining Nirvikalpa

Samadhi, for they are able to keep their true self clean, and to work for suffering humanity. They give their message, and they reveal the way to liberation. Such people can go in and come out of “Moksha” or “Nirvikalpa Samadhi” at will. 22)

Such supermen – and Narayanananda reckons himself to be one of them, for he claims that he has attended salvation and yet is still alive -are perfectly free. They have no need even of the holy scriptures: “They are of no more use to him”. Instead, his own words and actions are an expression of the divine truth: “His very words became the Scriptures, and his very acts became the Smritis. The point is that “the knower of reality becomes God himself.” There is not the slightest trace of sin, ignorance, or dependence, to be found among those who are saved. “What remains after Samadhi is God and God alone.” 23)

All these statements spring from the same basic doctrine that “Guru and God are one and the same” The guru is God himself for his disciples, and what he says and what he does are identical with the will of God.

He is himself quite free to talk and act as he wishes. He is not bound by his religious tradition(s) but is absolutely free. Everything he does is good, and everything he says is true.

It is clear that this has serious consequences both of a religious and an ethical nature. It leads to uncontrolled despotism, and it is what lies behind the total suppression of the people who become his disciples.

We have already observed the totally dominant role sexuality plays in Narayanananda’s system 24); it is very important to realise the equally dominant role played by the death-wish. There is no doubt in reality salvation corresponds to death, just as damnation corresponds to life.

When salvation is attained, there is no experience of the body. There is no trace of the senses, nor of the ego. The will and the intellect cease to function. The mind is completely taken up into the great Self. 25)

Of course, as we have already seen, Narayanananda denies that there is any question of death in the experience of salvation itself. That follows only in the case of ordinary people (after 21 days). He writes that, in itself, the experience of salvation is not death. It is “full­waking-state in deep sleep, as it were.” It resembles deep sleep, but there is the same time consciousness, not limited kind, but oceanic consciousness. 26)

If we are to understand Narayananandas denial that salvation is death, we must remember that by death he understands something quite different from what death means in our culture. For him death is “only a change of form”. Death is only a change within the world. So even death belongs to illusory reality. To admit that Samadhi is death would therefore mean a contradiction in terms, for it is only through Samadhi that an individual goes beyond the illusory world to the great reality. 27)

Death, then, is not a liberation but the transition to another existence within the cycle of the soul’s migration. Since death is not a liberation, liberation cannot mean death.

Death is only a point between two lives, whereas Samadhi is liberation from all lives, all reincarnations. It may be defined in the following way:

Samadhi is the great and decisive Death, because death is not real. It is  through Samadhi that one escapes from the life from which even death cannot release us.

Who, then, can be saved?

With this in mind one must ask who on earth according to this system can be saved?

The first point that must be insisted on is that according to this system it is at any rate not God who saves.

So the question of salvation is not a theological problem, in the true sense of the word, nor in a sense is it a religious problem.

If salvation is to take place, it is man himself who must carry out his salvation. In principle anyone can achieve it. Narayanananda strongly emphasises that “any man” – even married people – can reach the goal. “Moksha is the common property of each and every man or woman”. He who seeks will reach the goal. 28)

The idea behind this universalism is that there are several different Yoga-roads to the goal. There is something for every kind of person. One kind of person can make it with the help of Karma-Yoga, others with the help of Bhakti-Yoga, others with the help of Jnana-Yoga, others again with the help of Rajah-Yoga “and all who work hard will get to the final goal.” In principle anyone can achieve salvation, irrespective of caste, creed, or sex. 29)

On the other hand, as well as we have already seen, salvation is “very, very rare”. And there is no doubt that the system itself has as its basis the fact that only those who follow Narayananandas way can really reach the goal within a reasonable period of time. 30)

It is the same with most gurus. On the one hand they preach that there are many ways to the same goal; on the other hand it is only their own way that can in fact be seriously considered. The other Yoga-ways are only accepted as temporary, partial means to salvation – i.e. as a preparation for the real truth, the real Yoga, which in Narayananandas case is the tantric way Maha-Yoga, i.e. Kundalini-Yoga. The other ways are accepted only insofar as they serve to point to the ultimate, best way, the Tantric way; and that way is unique.

Since salvation is identical with the full raising up of the Kundalini­snake, it follows that an incomplete raising, a partial raising, a wrongly-directed raising is identical with damnation. So long as Kundalini Shakti is situated in Swahistana Chakra (the second point at the sexual organs) “where the root of the penis and the testes meet” 31) one is really “in hell-fire”. To allow one’s Shakti to remain in the sex-chakra is sheer misery and perdition. Such a person cannot remain in good health, whether mental or physical. “Such a person has no salvation”. 32)

People who continue to combine their vitality with their sexual power are thus lost. They are already in Hell, and cannot be saved. The second chakra is the only chakra where the power must not remain. If the Shakti on its way up gets stuck in the second chakra one must immediately go back to the first chakra, and from there one must begin again with a violent thrust to get past the fatal point where power can be lost through sexual activity. Every effort must be made at this point, for “if one leaves the effort and if one gives up work on being dejected one will be doomed for ever. Then the whole of life will be miserable.” 33)

We are thus back where we started. Sexuality is the great obsession. It is Narayananandas pathological relationship to sex that has shaped his extraordinary religious outlook. The whole aim of his system of salvation is to conquer and transform sexual power, with which he has been quite unable to discover a natural, relaxed relationship. The centre of  his religion is sex. It is not, as his disciples sometimes would have us believe, just one element in his system; the very system itself is drenched in sex, but in such a way that sex at one and the same time is given both too little and too great importance.

If – like his antagonistic former disciples – we regard his sexual activities as inexplicable contrasts with his teaching, then we have not understood his teaching. Swami Narayananda must be opposed not because his practice and preaching do not fit, but precisely because they fit together so well.

It is possible to have the greatest sympathy for people who, having grown up in a sexually maladjusted culture, and sex-mad milieu (mad because it either underemphasises or overemphasises the importance of sex), end up by signing away their freedom, and committing themselves to a man who can see no difference between himself and God. 34)

But we cannot allow our sympathy for such people to obscure the fact that the system in which they seek shelter is even sicker than the sickness they are fleeing from. They are in flight from the damnation in our culture, but they end up in a religious system that puts the guru in the place of God, and damnation in the place of salvation.

Notes:

  1. See “A Brief Life-Sketch” from Narayanananda’s “The End of Philosophy or the Ultimate Truth and the Universal Religion”, 1962 p. 247 ff
  2. See book quoted above, also Narayanananda’s book “Relevation” 1968 p. 280
  3. For more details, see “NyreligiOse bevagelser” KTpublication 1975 p. 144
  4. I have written more details about this in “New Religious Movements Up-Date” Vol. 1 issues 3/4, p. 4-33 “A Yogic Attitude to Sex”
  5. It is still denied, passionately, by his disciples that Swami Narayanananda is tantric. But anyone can read the truth for himself in Swami Narayanananda’s most important book “The Primal Power in Man or the Kundalini Shakti” from 1950 (quoted here from the 1960 edition). In this book the Swami himself writes: “Arthur Avalon has written a voluminous book on Serpent Power (Kundalini Shakti). He has done yeoman’s service unto the cause of Hindu Religion, especially the Tantras. I heartily thank him for his great efforts and the service rendered. Arthur Avalon gives too detailed a description and a few places his insights are not satisfactory”, and therefore Swami Narayanananda has, according to his own understanding of the matter, “made the subject easy as far as possible, so that any man and woman can follow the subject easily”…
    This corresponds with reality. The Swami’s main work is nothing other than a kind of “easy reader” in comparison with the great classical work on tantra – Sir John Woodroffe’s “The Serpent Power” (first published under the pseudonymn Arthur Avalon). All the Swami’s other books are variations on the same theme, expounded in “The Primal Power” alias “The Serpent Power”. It should be quite clear from this that Swami Narayanananda is a populariser of tantric doctrine. For this reason his understanding of salvation can be seen as an expression of the tantric conception of salvation. Many versions of the tantric understan­ding of salvation are found, but Swami Narayanananda’s understanding is one of them.
  6. “The Primal Power” 1960, p. 46
  7. Swami Narayanananda gives a very precise description of this in the book “A Practical Guide to Samadhi”, 1957, p. 75ff from 1966 edition
  8. “The Primal Power” 1960, p. 97
  9. “A Practical Guide…” 1966, p. 162 f. & p. 207
  10. See “Darshan med Swami Narayanananda, en discipels notater”, Gylling 1973, p. 102 f
  11. “Revelation”, 1951, p. 9 & p. 199 from 1968 edition. About the abolition of all opposites, see my article in “New Religious Movements Up-Date” Vol. II, issue 1, April 1978 p. 3-13: “Yogic Meditation and Action”
  12. “Revelation” 1951, p. 9 from 1968 edition
  13. “The Ideal Life” 1965 p. 3
  14. In an interesting circular from some former TM-meditators, who are now propagating the way of Gururaj Ananda Yogi, the “deserters” write that TM’s “education procedure is only relatively precise with regard to the techniques which suit individuals…We have Maharishi and the TM-movement to thank for the fact that so many people’s eyes have been opened to see the value of meditation, and that so many today get so much out of his system of meditation….” But they now introduce the new guru, who “personally designs the exact technique that suits each individual best, and so provides the quickest possible development.”
  15. Detailed accounts of Hatha-Yoga, by its practitioners, is to be found in Shyam Sundar Goswami: “Hatha-Yoga” Swedish edition 1953, and especially in Theos Bernard: “Hatha-Yoga, the Report of a personal Experience” (1st edition 1950), 1975 from Samuel Welser, New York. Swami Narayanananda’s Hatha-Yoga technique is also described in.his book “The Secrets of Prana, Pranayama, and Yoga-Asanas” 1959 and 1967. See also “The Primal Power…” 1960 pp 100f, 55f, and “Revelation” 1968 p. 247f. There are many indications that Hatha-Yoga as a general term is most correctly used to mean just those techniques which can be seen to be the technical aspect of the tantric system. It is only in connection with this system that they mean anything. Outside this system they are more or less meaningless. Thus Hatha-Yoga is the “know-how” of tantrism.
  16. Theos Bernard writes unequivocally (p. 60): “The aim and goal of Hatha-Yoga is to enliven or awaken this force”, i.e. Kundalini.
  17. The clearest description of this is Theos Bernard’s book, mentioned above, but with this information in mind one can see the same pattern in all accounts of Hatha-Yoga. The aim of the breathing-exercises is quite clearly to train one’s ability to hold one’s breath (both in and out) as long as possible and as often as possible, an “ability” the physiological effects of which can easily be imagined.
  18. “The Primal Power…” 1960 p. 198, and “Revelation” 1968 pp. 68, 237, 247.
  19. “The Primal Power..” 1968 p. 237
  20. So far as is known the goal has not been reached by one single Danish disciple, although several of the ordinary disciples have alleged the contrary to the author. What they have really experienced are powerful inner experiences of an orgasmic character. Seeing that there are very few of his disciples in India or in other countries, and that among them not one guru-like individual has emerged, it is questionable whether any of his disciples have attained the desired goal. Naturally, not many have ever dared to ask Narayanananda, if he even himself has attained it. We have some tape-recordings of conversations between him and his disciples, in one of which a disciple ventured in the direction of this dangerous question, but he was rebuffed by the guru with great irritation and aggression.
  21. “The Primal Power..” 1960 p. 272: “Revelation” 1968 p. 71: “The Secrets of Mind Control” 1959 p. 243: “A Practical Guide…” 1966 p. 137 “The Secrets of Prana…” 1967 pp. 8, 22f, 25, 35f, 40. And several other places. It is a very pronounced element of Narayanananda’s doctrinal system.

2 Responses

  1. Thanks Frank unfortunately Johannes Aagaard died in 2007. Unfortunately, his retirement work never happened so we have lost a mass of great writing.

    Like

  2. Excellent article. I wish to contact the writer Johannes Aagaard or/and other former disciples of Swami Narayananda, especially the ones who were disillusioned about his sexual exploits. I am a Kundalini initiate and I do not know any other such person around. If it is true that Narayananda had sexual contact with his female students, then he certainly had lost his “superhuman” abilities and descended way down low into the hell fires which he mentioned. A true Tantric is a worshipper of the Great Mother called Kundalini in India, and the practiser does not need any form of human sexual satisfaction as the nectar or ambrosia which flows from the top of the head and suffuses the whole body and which gives immortality is immeasurably far, far superior. The fact that he never mentions the miraculous beauty of the Kundalini Shakti means that he never saw Her and that She did not bless him. His so called Kundalini awakening was only a partial awakening. He fell into the trap of his super ego which deluded him into thinking that he had become a Swami, a Guru and a Superman. And he acted that way till he died.

    Liked by 1 person

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