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圖為著名的瑜伽士SWAMI RAMA 。這身紅衣似曾相識。

來自印度的瑜伽士們一度以冥想、正念爲名在美國、歐洲等西方社會招攬信衆，

暗地傳播淫欲法。

斯瓦米·拉瑪(SWAMI RAMA ) 出生於1925年，據稱是在印度北部長大的孤兒。據報道，他很快就在那裡被“喜馬拉雅山最偉大的大師之一”——Bengali Baba收養。

據說，24歲時，他被任命為卡維爾皮坦的尚卡拉查里亞（Shankaracharya of Karvirpitham）——印度教宗教體系中的四位「教宗」之一。然而僅僅兩年後，他顯然就放棄了這個職位，在沒有通知的情況下離開去山里冥想。

拉瑪還聲稱後來曾在漢堡、烏特勒支和牛津大學學習。然而，事實證明（Webster，1990），斯瓦米官方傳記中的重要內容很可能只是「憑空捏造的」。

無論如何，拉瑪肯定在1969年來到美國，並很快參加了埃爾默和艾麗斯·格林在堪薩斯州托皮卡的門寧格基金會舉辦的生物反饋演示。在那裡，他表現出了有意識地控制自主（無意識）神經系統各個方面的能力。

1971年，斯瓦米在伊利諾伊州創立了喜馬拉雅國際學院（“HI”），是《國際瑜伽》雜誌的出版商，其目標是將古老的靈性智慧轉化為現代術語。到1977年，該組織已遷至賓夕法尼亞州東北部波科諾山脈的一個修道院，該修道院及其研究所總部可容納一百多名居民和客人。

在那個田園詩般的環境中，不朽的師徒關係得以展開，羅摩的學生相信他可以讀懂他們的思想，並用他的超意識的力量治癒疾病等等。

不過，這完全是理所當然的：弟子們對上師的任何輕視都會讓他們“不忠誠”，充滿懷疑。

** **
1990年12月，《瑜伽雜誌》發表了一篇揭露文章，詳細指控羅摩的不當行為，包括性虐待。

其中一名參與其中的女性進一步描述了與這位聖人的一次公開的、非性的接觸。據稱，斯瓦米在那裡將狗項圈和皮帶套在一名婦女的脖子上，帶著她四處走動，以取悅在場的其他忠實追隨者。他還被指控在其他婦女除草時踢她們的臀部，當時她們已經雙手雙膝著地（Webster，1990）。

據報道，時任Honesdale修道院常駐精神導師和該學院教學人員的 Pandit Rajmani Tigunait對性虐待指控做出瞭如下 回應（韋伯斯特，1990 年）：

就算發生了，又有什麼大不了的呢？人們說聖雄甘地和女人睡過。天知道是真是假，就算是真的，這也是正常現象…
即使我發現了──我怎麼能發現呢？因為我不想知道。如果我知道這是完全錯誤的，那就沒有必要去檢查。
據報道，斯瓦米·拉瑪的社區對那些聲稱他有不當行為的婦女的反應更符合人們的預期。也就是說，據稱他們被認為是“情緒困擾”，或據報導被視為“騙子”（Webster，1990）。

** **
正如Tigunait上面指出的那樣，聖雄甘地在生命的最後一刻確實與十幾歲的女孩（包括他表弟的孫女）發生過關係。然而，儘管聽起來很奇怪，但所有的報導都表明，這兩個人實際上只是睡在一起，讓他測試他對性慾的抵抗力。

（版按：

成年人是否有性欲自己内心是非常清楚的，一張圖片、一段文字等等，甚至一點點念頭忽然冒出來，就足夠自我判斷是否離開男女欲了。顯然那些特別需要抱著一個女人睡在一起來測試自己是否離開男女欲的人，是別有目的。

這種荒謬的邏輯和西藏密宗倒是如出一轍，密宗自古大濕們就主張雙身法不是什麽人都可以修的，要先觀想等等，修到心裏面都已經沒有淫欲了，才可以進行雙修。

例如索達吉，已經因强行雙修——强暴而被受害比丘尼公開舉報了（當然他實際雙修的案例不止於此，甚至包含知名女星），他在視頻中還在繼續如是主張，https://www.youtube.com/watch?v=bay4ZCa-ijQ Why Vajrayana Practice Needs Female Consort那不等同于變相地承認他們認可、推崇雙修嗎？既然認可，有機會一定執行。説到底，還是一個「賊不打三年自招」的實例。

再者密宗大濕觀想的内容卻是與明妃交合，不斷增長心底的淫欲；拙火的練習又在增强性能力，這些無不是在為灌頂時的輪座雜交做前期的準備，待到實戰之時那就更不要提了。）

甘地在解釋自己的立場時表示，他確實允許女工使用他的床，有時這被視為一種精神實驗。即使他身上沒有任何他意識到的激情痕跡，也不排除留下殘餘的可能性，這會給參加他的實驗的女孩帶來麻煩。 「在非暴力完美的人面前，（任何生物）都不會產生敵意」—Patanjali，《瑜伽經》 ]（Bose，1974）。
即使沒有違反他的禁慾獨身誓言，這對女孩本身可能產生的心理影響似乎也沒有讓聖雄擔心。

當然，光是甘地非常人性化的（非正義的）脾氣就足以向他或其他任何人表明他在非殺戮方面還不夠完美。這些火山爆發確實是由他的前任秘書 NK Bose 報告的。甘地自己也承認“厭惡感官連結”，也是對自己的一種心理暴力。因為，當涉及到有關依戀的形上學問題時，排斥並不比吸引力更好。

博斯（Bose，1974）的《我與甘地的日子》第十八章和凱斯勒（Koestler）的《蓮花與機器人》（1960）的第四章都對甘地強調獨身背後的人性心理原因進行了合理的分析。其中包括聖雄在父親臨終時拋棄了他的父親，與他年輕的妻子發生性關係，從而缺席了老人的死亡，為此他從未原諒自己。

Koestler也在同一本書中講述了甘地對其孩子們令人失望的對待。這種處理方式包括聖雄拒絕讓他的大兒子接受專業教育，並試圖按照他的形象塑造他們。老大後來因違反父親的禁令結婚而被「偉大的靈魂」斷絕關係。因捲入商業醜聞而受到甘地公開攻擊後，因酗酒而死。

那麼，為什麼聖雄「少女實驗」的故事沒有廣為人知呢？

甘地主義者如此徹底地消除了醜聞的每一點痕跡，以至於博斯的書不僅在印度而且在大英博物館都無法獲得（Koestler，1960）。
** **
斯瓦米·拉瑪 (Swami Rama) 於 1996 年去世，據說他身後至少有一個孩子（Webster，1990）。

1997 年秋天，賓州陪審員判給賓州洪斯代爾喜馬拉雅研究所的一名前女居民賠償 187.5 萬美元。這名女子聲稱，在 90 年代初的「瑜伽之夏」期間，她曾被Rama性侵整整三十次。當時，她還是個十九歲的處女，剛從高中畢業。然而，正如菲爾普斯（Phelps， 1997 ）所報道的那樣，該研究所據稱“沒有採取任何行動來阻止”聲稱受到虐待的行為，儘管據報道不僅被告知這些所謂的攻擊行為，而且還被告知其他女弟子登記的類似投訴。

潘迪特·蒂古奈特（Pandit Tigunait）在印度還是個孩子時就接受拉瑪（Rama）作為他的導師，現在是“喜馬拉雅研究所的精神領袖”，也是那裡公認的斯瓦米·拉瑪（Swami Rama）的「精神繼承人」。

“即使發生了…”

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印度教相關的瑜伽士、性力派、西藏密宗將女信徒作爲女性奴强暴和誘奸之外，這位全球聞名的瑜伽士SWAMI RAMA更是發明新式遛狗，別人遛狗是遛真的狗，他升等了，他是將女性奴脖子上套上狗項圈，公開遛。

（圖示：這是2015年的真實圖片，非影視劇照。雖然女方沒有顯示自己是被迫的，但其中隱情外人無從得知。該男子因違法持有槍支被捕，後續似有命案。）

（圖示：正常的愛情是建立在雙方各自人格獨立的基礎上的，無論女方遛狗男方，

還是男方遛狗女方，都是一種强烈的、病態占有欲的顯現。）

印度教在印度擁有很多信徒，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、湿婆派、性力派三个流派，性力派和其他派別之間屬於一個體系出來的近親關係，同屬於印度教這個根本，長出來的不同枝葉，與佛教三乘菩提的教義完全不同。

西藏密宗又是印度教性力派衍生而來，就算佛教徒們并不了解西藏密宗的底細，卻可以透過瑜伽士對待女性奴、女信徒的殘忍暴虐，觀察得到印度教和西藏密宗喇嘛教的共同之處，在對待女性的態度上，他們毫無例外地將女性視爲性工具。雖然看似教別不盡相同，這樣畸形的傳統卻是一脈相承的。

不論喇嘛大濕們口中講的如何天花亂墜的「慈悲」標簽漫天飛，印度教興盛的國家和地區，比如印度本身就是强奸大國；印度教之近親——起源于性力派的西藏密宗興盛的國家和地區，比如西藏、尼泊爾、孟加拉、不丹等，女性的社會地位都極為地下，常常遭遇家暴，孟加拉有八成以上的女性慘遭家庭暴力。邱陽創巴等大濕都曾經講過西藏男人打太太是再正常不過的事情，索甲仁波切直接當衆毆打女信徒，這還是頂著大濕光環的，那些醉酒玩樂的世間小民家暴就數不勝數了。

在以上印度教、密宗興盛的國度，甚至連女性生理期最需要照顧和休息的時候，都要被趕到房屋以外簡陋的小棚子居住，據説生理期爲不吉祥，會給家人帶來不幸。如此愚昧與殘酷！跟佛門利益衆生的宗旨完全背離。

什麽是瑜伽？又什麽是瑜伽士？

很多男女練習過瑜伽，但是瑜伽這個詞匯來自于古印度文化，涉及到哲學。沈衛榮先生的文章在為密宗洗白之時，曾經大力證明密宗來自于印度，但是，來自印度的文化都是好的、良善的嗎？這個問題看似簡單，實際值得深思。

Yoga，原意為合一、相應。維基百科將瑜伽分爲：哈達瑜伽、勝王瑜伽、知識瑜伽、至善瑜伽、行動瑜伽、梵頌瑜伽、密傳瑜伽七類。原文中所評論摟抱著幼女睡覺測試自己的聖雄甘地，就是其中「行動瑜伽」的信奉者。這樣就可以知道瑜伽在種種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，世間的法總是利益了此，損害了彼，或對甲為良藥、對乙為毒藥，「至善」也僅止於修定到無色界。佛法之外，別無「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應一些人天善法，但是最終發展、演變的結局，卻是世間「至惡」。

《《密傳瑜伽，「怛特羅」義爲密傳、密教，「怛特羅瑜伽」也可譯作「密瑜伽」、「密傳瑜伽」。俗稱「雙修」。千年師徒的秘密傳承，著重於開發生命能量，超越凡人境界的修練。密宗瑜伽的特色為複雜曼陀羅圖案、詳密的宗教儀軌、不對外公開的內容、利用男女性能量引出生命能量的修練法、變換物質的練法、利用屍體的修練法、太陽能修練法等等。》》

以上維基百科的直白直言，已經把瑜伽、譚崔密宗的老底都給掀開，就是在修男女交合。把男女交合當作修煉的高級法門，若不自言為佛教也就不歸正法弟子管了，那是警察該忙的事情。然而事情遠非如此簡單！西藏密宗上師、網站爲了籠罩佛弟子，特意用種種隱晦的、貌似高深莫測的名相來解釋僞佛法，令敦厚的佛弟子不知所云。例如：

什麽是瑜伽士？請看密宗金剛乘網站自己的解釋：

《《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稱為瑜珈女(Yogini)。以瑜珈士這個名詞來稱呼那些實行冥想、禁慾的修行者，亦泛指在家修行密宗的居士。......深入的講，修行者要在密法中，依循密法修行次第來做「事部」以持誦真言、結壇、供養等事相為主；「行部」以事相、觀想並重；「瑜珈部」以五相成身觀法為主；「無上瑜珈部」以修中脈、風息、明點為特點。利用修風息、明點之力打開中脈之脈輪，逐漸引發神通和智慧。修如上次第相應成就者，方可稱為瑜珈士。》》（http://www.vajrayanacf.org.hk/wisdom/html_file/wisdom_bud/hermit-yogi.html）

講的頭頭是道，所謂的「無上瑜珈部」就是在修男女交合的大樂光明！女信徒們除非自己被選為明妃，否則可能一生都不知道自己心力、財力的付出，沒有為自己增長任何的福德，惡業倒是纍積了不少。也難怪美國社會在更早前原本對性持相對保守的態度，而在印度瑜伽士、印度密宗、西藏密宗大濕們，此起彼伏的大力倡導之下，變成了一個性開放、性犯罪、人口買賣、色情汎濫、戀童癖極盛行的國家。（https://www.strippingthegurus.com/）

如果印度教、西藏密宗僅僅是汲取佛教教義，事情比較單純，然而實際情況卻是：西藏密宗是給自己冠以藏傳佛教的名義，直接盜用佛法名義，鳩占鵲巢，讓真正的佛教信徒隨之沉淪邪見深淵和三惡道，讓真正佛法無法弘揚甚至滅絕。

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).
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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....”