（图为著名的瑜伽士SWAMI RAMA 。这身红衣似曾相识。

来自印度的瑜伽士们一度以冥想丶正念爲名在美国丶欧洲等西方社会招揽信衆，

暗地传播淫欲法。）

斯瓦米·拉玛(SWAMI RAMA ) 出生於1925年，据称是在印度北部长大的孤儿。据报道，他很快就在那里被“喜马拉雅山最伟大的大师之一”——Bengali Baba收养。

据说，24岁时，他被任命为卡维尔皮坦的尚卡拉查里亚（Shankaracharya of Karvirpitham）——印度教宗教体系中的四位「教宗」之一。然而仅仅两年後，他显然就放弃了这个职位，在没有通知的情况下离开去山里冥想。

拉玛还声称後来曾在汉堡丶乌特勒支和牛津大学学习。然而，事实证明（Webster，1990），斯瓦米官方传记中的重要内容很可能只是「凭空捏造的」。

无论如何，拉玛肯定在1969年来到美国，并很快参加了埃尔默和艾丽斯·格林在堪萨斯州托皮卡的门宁格基金会举办的生物反馈演示。在那里，他表现出了有意识地控制自主（无意识）神经系统各个方面的能力。

1971年，斯瓦米在伊利诺伊州创立了喜马拉雅国际学院（“HI”），是《国际瑜伽》杂志的出版商，其目标是将古老的灵性智慧转化为现代术语。到1977年，该组织已迁至宾夕法尼亚州东北部波科诺山脉的一个修道院，该修道院及其研究所总部可容纳一百多名居民和客人。

在那个田园诗般的环境中，不朽的师徒关系得以展开，罗摩的学生相信他可以读懂他们的思想，并用他的超意识的力量治愈疾病等等。

不过，这完全是理所当然的：弟子们对上师的任何轻视都会让他们“不忠诚”，充满怀疑。

** **
1990年12月，《瑜伽杂志》发表了一篇揭露文章，详细指控罗摩的不当行为，包括性虐待。

其中一名参与其中的女性进一步描述了与这位圣人的一次公开的丶非性的接触。据称，斯瓦米在那里将狗项圈和皮带套在一名妇女的脖子上，带着她四处走动，以取悦在场的其他忠实追随者。他还被指控在其他妇女除草时踢她们的臀部，当时她们已经双手双膝着地（Webster，1990）。

据报道，时任Honesdale修道院常驻精神导师和该学院教学人员的 Pandit Rajmani Tigunait对性虐待指控做出了如下 回应（韦伯斯特，1990 年）：

就算发生了，又有什麽大不了的呢？人们说圣雄甘地和女人睡过。天知道是真是假，就算是真的，这也是正常现象…
即使我发现了──我怎麽能发现呢？因为我不想知道。如果我知道这是完全错误的，那就没有必要去检查。
据报道，斯瓦米·拉玛的社区对那些声称他有不当行为的妇女的反应更符合人们的预期。也就是说，据称他们被认为是“情绪困扰”，或据报导被视为“骗子”（Webster，1990）。

** **
正如Tigunait上面指出的那样，圣雄甘地在生命的最後一刻确实与十几岁的女孩（包括他表弟的孙女）发生过关系。然而，尽管听起来很奇怪，但所有的报导都表明，这两个人实际上只是睡在一起，让他测试他对性欲的抵抗力。

（版按：

成年人是否有性欲自己内心是非常清楚的，一张图片丶一段文字等等，甚至一点点念头忽然冒出来，就足够自我判断是否离开男女欲了。显然那些特别需要抱着一个女人睡在一起来测试自己是否离开男女欲的人，是别有目的。

这种荒谬的逻辑和西藏密宗倒是如出一辙，密宗自古大湿们就主张双身法不是什麽人都可以修的，要先观想等等，修到心里面都已经没有淫欲了，才可以进行双修。

例如索达吉，已经因强行双修——强暴而被受害比丘尼公开举报了（当然他实际双修的案例不止於此，甚至包含知名女星），他在视频中还在继续如是主张，https://www.youtube.com/watch?v=bay4ZCa-ijQ Why Vajrayana Practice Needs Female Consort那不等同于变相地承认他们认可丶推崇双修吗？既然认可，有机会一定执行。説到底，还是一个「贼不打三年自招」的实例。

再者密宗大湿观想的内容却是与明妃交合，不断增长心底的淫欲；拙火的练习又在增强性能力，这些无不是在为灌顶时的轮座杂交做前期的准备，待到实战之时那就更不要提了。）

甘地在解释自己的立场时表示，他确实允许女工使用他的床，有时这被视为一种精神实验。即使他身上没有任何他意识到的激情痕迹，也不排除留下残馀的可能性，这会给参加他的实验的女孩带来麻烦。 「在非暴力完美的人面前，（任何生物）都不会产生敌意」—Patanjali，《瑜伽经》 ]（Bose，1974）。
即使没有违反他的禁欲独身誓言，这对女孩本身可能产生的心理影响似乎也没有让圣雄担心。

当然，光是甘地非常人性化的（非正义的）脾气就足以向他或其他任何人表明他在非杀戮方面还不够完美。这些火山爆发确实是由他的前任秘书 NK Bose 报告的。甘地自己也承认“厌恶感官连结”，也是对自己的一种心理暴力。因为，当涉及到有关依恋的形上学问题时，排斥并不比吸引力更好。

博斯（Bose，1974）的《我与甘地的日子》第十八章和凯斯勒（Koestler）的《莲花与机器人》（1960）的第四章都对甘地强调独身背後的人性心理原因进行了合理的分析。其中包括圣雄在父亲临终时抛弃了他的父亲，与他年轻的妻子发生性关系，从而缺席了老人的死亡，为此他从未原谅自己。

Koestler也在同一本书中讲述了甘地对其孩子们令人失望的对待。这种处理方式包括圣雄拒绝让他的大儿子接受专业教育，并试图按照他的形象塑造他们。老大後来因违反父亲的禁令结婚而被「伟大的灵魂」断绝关系。因卷入商业丑闻而受到甘地公开攻击後，因酗酒而死。

那麽，为什麽圣雄「少女实验」的故事没有广为人知呢？

甘地主义者如此彻底地消除了丑闻的每一点痕迹，以至於博斯的书不仅在印度而且在大英博物馆都无法获得（Koestler，1960）。
** **
斯瓦米·拉玛 (Swami Rama) 於 1996 年去世，据说他身後至少有一个孩子（Webster，1990）。

1997 年秋天，宾州陪审员判给宾州洪斯代尔喜马拉雅研究所的一名前女居民赔偿 187.5 万美元。这名女子声称，在 90 年代初的「瑜伽之夏」期间，她曾被Rama性侵整整三十次。当时，她还是个十九岁的处女，刚从高中毕业。然而，正如菲尔普斯（Phelps， 1997 ）所报道的那样，该研究所据称“没有采取任何行动来阻止”声称受到虐待的行为，尽管据报道不仅被告知这些所谓的攻击行为，而且还被告知其他女弟子登记的类似投诉。

潘迪特·蒂古奈特（Pandit Tigunait）在印度还是个孩子时就接受拉玛（Rama）作为他的导师，现在是“喜马拉雅研究所的精神领袖”，也是那里公认的斯瓦米·拉玛（Swami Rama）的「精神继承人」。

“即使发生了…”

版按：

印度教相关的瑜伽士、性力派、西藏密宗将女信徒作爲女性奴强暴和诱奸之外，这位全球闻名的瑜伽士SWAMI RAMA更是发明新式遛狗，别人遛狗是遛真的狗，他升等了，他是将女性奴脖子上套上狗项圈，公开遛。

（图示：这是2015年的真实图片，非影视剧照。虽然女方没有显示自己是被迫的，但其中隐情外人无从得知。

该男子因违法持有枪支被捕，後续似有命案。）

（图示：正常的爱情是建立在双方各自人格独立的基础上的，无论女方遛狗男方，

还是男方遛狗女方，都是一种强烈的丶病态占有欲的显现。）

印度教在印度拥有很多信徒，占到印度人口的82%。其前身是婆罗门教，起源于公元前2000年的吠陀教，形成于公元前7世纪，公元6世纪汲取部分佛教教义，改名印度教并开始营建神庙。（沈玉枝，《大众建筑史》，山东科学技术出版社,2023.11,第67页）

印度教分成毗湿奴派丶湿婆派丶性力派三个流派，性力派和其他派别之间属於一个体系出来的近亲关系，同属於印度教这个根本，长出来的不同枝叶，与佛教三乘菩提的教义完全不同。

西藏密宗又是印度教性力派衍生而来，就算佛教徒们并不了解西藏密宗的底细，却可以透过瑜伽士对待女性奴丶女信徒的残忍暴虐，观察得到印度教和西藏密宗喇嘛教的共同之处，在对待女性的态度上，他们毫无例外地将女性视爲性工具。虽然看似教别不尽相同，这样畸形的传统却是一脉相承的。

不论喇嘛大湿们口中讲的如何天花乱坠的「慈悲」标签漫天飞，印度教兴盛的国家和地区，比如印度本身就是强奸大国；印度教之近亲——起源于性力派的西藏密宗兴盛的国家和地区，比如西藏丶尼泊尔丶孟加拉丶不丹等，女性的社会地位都极为地下，常常遭遇家暴，孟加拉有八成以上的女性惨遭家庭暴力。邱阳创巴等大湿都曾经讲过西藏男人打太太是再正常不过的事情，索甲仁波切直接当衆殴打女信徒，这还是顶着大湿光环的，那些醉酒玩乐的世间小民家暴就数不胜数了。

在以上印度教丶密宗兴盛的国度，甚至连女性生理期最需要照顾和休息的时候，都要被赶到房屋以外简陋的小棚子居住，据説生理期爲不吉祥，会给家人带来不幸。如此愚昧与残酷！跟佛门利益衆生的宗旨完全背离。

什麽是瑜伽？又什麽是瑜伽士？

很多男女练习过瑜伽，但是瑜伽这个词汇来自于古印度文化，涉及到哲学。沈卫荣先生的文章在为密宗洗白之时，曾经大力证明密宗来自于印度，但是，来自印度的文化都是好的丶良善的吗？这个问题看似简单，实际值得深思。

Yoga，原意为合一丶相应。维基百科将瑜伽分爲：哈达瑜伽丶胜王瑜伽丶知识瑜伽丶至善瑜伽丶行动瑜伽丶梵颂瑜伽丶密传瑜伽七类。原文中所评论搂抱着幼女睡觉测试自己的圣雄甘地，就是其中「行动瑜伽」的信奉者。这样就可以知道瑜伽在种种美名之下到底在搞些什麽了。「至善瑜伽」，三界的至善之法就是佛法，世间的法总是利益了此，损害了彼，或对甲为良药丶对乙为毒药，「至善」也仅止於修定到无色界。佛法之外，别无「至善」。（https://zh.wikipedia.org/zh-tw/%E7%91%9C%E4%BC%BD）

不排除最初的瑜伽派有在相应一些人天善法，但是最终发展丶演变的结局，却是世间「至恶」。

《《密传瑜伽，「怛特罗」义爲密传丶密教，「怛特罗瑜伽」也可译作「密瑜伽」丶「密传瑜伽」。俗称「双修」。千年师徒的秘密传承，着重於开发生命能量，超越凡人境界的修练。密宗瑜伽的特色为复杂曼陀罗图案丶详密的宗教仪轨丶不对外公开的内容丶利用男女性能量引出生命能量的修练法丶变换物质的练法丶利用尸体的修练法丶太阳能修练法等等。》》

以上维基百科的直白直言，已经把瑜伽丶谭崔密宗的老底都给掀开，就是在修男女交合。把男女交合当作修炼的高级法门，若不自言为佛教也就不归正法弟子管了，那是警察该忙的事情。然而事情远非如此简单！西藏密宗上师丶网站爲了笼罩佛弟子，特意用种种隐晦的丶貌似高深莫测的名相来解释僞佛法，令敦厚的佛弟子不知所云。例如：

什麽是瑜伽士？请看密宗金刚乘网站自己的解释：

《《瑜珈士(Yogi)是指修瑜珈的男性修行者，而修瑜珈的女性修行者称为瑜珈女(Yogini)。以瑜珈士这个名词来称呼那些实行冥想丶禁欲的修行者，亦泛指在家修行密宗的居士。......深入的讲，修行者要在密法中，依循密法修行次第来做「事部」以持诵真言丶结坛丶供养等事相为主；「行部」以事相丶观想并重；「瑜珈部」以五相成身观法为主；「无上瑜珈部」以修中脉丶风息丶明点为特点。利用修风息丶明点之力打开中脉之脉轮，逐渐引发神通和智慧。修如上次第相应成就者，方可称为瑜珈士。》》（http://www.vajrayanacf.org.hk/wisdom/html_file/wisdom_bud/hermit-yogi.html）

讲的头头是道，所谓的「无上瑜珈部」就是在修男女交合的大乐光明！女信徒们除非自己被选为明妃，否则可能一生都不知道自己心力丶财力的付出，没有为自己增长任何的福德，恶业倒是累积了不少。也难怪美国社会在更早前原本对性持相对保守的态度，而在印度瑜伽士丶印度密宗丶西藏密宗大湿们，此起彼伏的大力倡导之下，变成了一个性开放丶性犯罪丶人口买卖丶色情泛滥丶恋童癖极盛行的国家。（https://www.strippingthegurus.com/）

如果印度教丶西藏密宗仅仅是汲取佛教教义，事情比较单纯，然而实际情况却是：西藏密宗是给自己冠以藏传佛教的名义，直接盗用佛法名义，鸠占鹊巢，让真正的佛教信徒随之沉沦邪见深渊和三恶道，让真正佛法无法弘扬甚至灭绝。

CHAPTER XI
EVEN IF
IT HAPPENED....
(SWAMI RAMA)

SWAMI RAMA WAS SUPPOSEDLY BORN in 1925, and allegedly grew up as an orphan in northern India. He was soon reportedly adopted there by “one of the greatest masters of the Himalayas,” Bengali Baba.

At the age of twenty-four, the story goes that he was given the position of Shankaracharya of Karvirpitham—one of four “popes” in the Hindu religious hierarchy. A mere two years later, however, he apparently simply abandoned that position, leaving without notice to meditate in the mountains instead.

Rama also claimed to have later studied in Hamburg, Utrecht and at Oxford University. It turns out (Webster, 1990), however, that significant elements in the official biography of the swami may well have been merely “pulled out of thin air.”

In any case, Rama definitely came to the United States in 1969, and was soon participating in biofeedback demonstrations under Elmer and Alyce Green, at the Menninger Foundation in Topeka, Kansas. There, he showed the ability to consciously control various aspects of his autonomic (involuntary) nervous system.

In 1971, the swami founded the Himalayan International Institute—“HI,” publisher of Yoga International magazine—in Illinois, with the goal of translating ancient spiritual wisdom into contemporary terms. By 1977, that organization had moved to an ashram in the Pocono Mountains of northeastern Pennsylvania, capable of housing more than one hundred residents and guests, along with their Institute headquarters.

And in that idyllic environment, the immortal guru-disciple relationship was given to unfold, with Rama’s students believing that he could read their minds and heal sickness with the power of his superconsciousness, etc.

That, though, is exactly par for the course: for the disciples to think any less of the guru would make them “disloyal,” riddled with mayic doubt.

* * *
In December of 1990, Yoga Journal published an exposé detailing allegations of misbehavior, including sexual abuse, against Rama.

One of the women involved further described a public, non-sexual encounter with the sage. There, the swami allegedly put a dog collar and leash around a woman’s neck, walking her around for the amusement of the other loyal followers present. He was also accused of kicking other women in the buttocks when they were weeding, already down on their hands and knees (Webster, 1990).

Pandit Rajmani Tigunait, at the time the resident spiritual director of the Honesdale ashram and a member of the Institute’s teaching staff, reportedly responded (in Webster, 1990) to the allegations of sexual abuse in this way:

Even if it happened, what’s the big deal? People say that Mahatma Gandhi slept with women. God knows whether it was true or not, and even if it was true, this is a normal phenomenon....
Even if I found out—how can I find out? Because I do not want to find out. There’s no need for finding out, if I know it is completely wrong.
The reported reaction of Swami Rama’s community to the women asserting improprieties on his part was further exactly as one would expect. That is, they were allegedly discounted as being “emotionally disturbed,” or otherwise reportedly regarded as “liars” (Webster, 1990).

* * *
As Tigunait noted above, Mahatma Gandhi was indeed sleeping with teenage girls (including his cousin’s granddaughter) toward the end of his life. As odd as it may sound, however, all reports are that the two parties were literally just sleeping beside each other, for him to test his resistance to sexual desire.

In explaining his position, Gandhiji said that it was indeed true that he permitted women workers to use his bed, this being undertaken as a spiritual experiment at times. Even if there were no trace of passion in him of which he was conscious, it was not unlikely that a residue might be left over, and that would make trouble for the girls who took part in his experiment [cf. “In the presence of one perfected in non-violence, enmity (in any creature) does not arise”—Patanjali, Yoga Sutras] (Bose, 1974).
The possible psychological effects of that on the girls themselves, even without any breach of his brahmacharya celibacy vow, does not seem to have concerned the Mahatma.

Of course, Gandhi’s very human displays of (non-righteous) temper alone would have been enough to demonstrate to him or anyone else that he was not yet perfected in ahimsa. Those eruptions were indeed reported by his one-time secretary, N. K. Bose, a distinguished anthropologist who resigned the former secretarial position in part because of his objections to the Mahatma’s above “experiments.” Gandhi’s own admitted “detestation of sensual connection,” too, is a type of psychological violence upon himself. For, when it comes to metaphysical questions regarding attachment, repulsion is no better than is attraction.

Both Chapter XVIII of Bose’s (1974) My Days with Gandhi and Chapter 4 in Koestler’s (1960) The Lotus and the Robot give reasonable analyses of the all-too-human psychological reasons behind Gandhi’s emphasis on celibacy. Included in those is the Mahatma’s abandoning of his father on the latter’s deathbed to be with his young wife sexually, thus being absent from the old man’s death, for which he never forgave himself.

Koestler also covers Gandhi’s disappointing treatment of his children, in the same book. That handling included the Mahatma’s denying of a professional education to his older sons, in the attempt to mold them in his image. The eldest was later disowned by the “Great Soul” for having gotten married against his father’s prohibitions; and died an alcoholic wreck, after having been publicly attacked by Gandhi for his involvement in a business scandal.

Why then are the stories of the Mahatma’s “experiments with teenage girls” not more widely known?

The Gandhians were so thorough in effacing every trace of the scandal that Bose’s book is unobtainable not only in India, but also at the British Museum (Koestler, 1960).
* * *
Swami Rama passed away in 1996, being survived by, it has been suggested, at least one child (Webster, 1990).

In the autumn of 1997, Pennsylvania jurors awarded $1.875 million in damages to a former female resident of the Himalayan Institute in Honesdale, PA. The woman in question claimed to have been sexually assaulted by Rama a full thirty times over a Yogic Summer of Love in the early ’90s. At the time, she was a nineteen-year-old virgin, just out of high school. Yet, as reported by Phelps (1997), the Institute allegedly “did nothing to stop” that claimed abuse, even though having reportedly been informed not only of those alleged assaults but of similar complaints registered by other female disciples.

Pandit Tigunait, who accepted Rama as his guru when just a child in India, is now the “spiritual head of the Himalayan Institute,” and the acknowledged “spiritual successor” to Swami Rama there.

“Even if it happened....”