I just realized that this whole discussion of a
"false" guru is nonsense. Of what purpose are all
these criteria? Are these to be used to select a guru?
No, not as they are written. They are simply an
attempt by a mind to position itself in relationship
to a narrative it likes regarding gurus. They have an
ideal guru in mind and compare and judge every flesh
and blood guru to this one. It's really nonsense and
no practical function. Just mind fluff (very sticky
indeed!). The only way to see if a guru is of value is
to involve yourself in their teaching for an honest
amount of time. If it works for you, great, if it
doesn't, move on. Buddha didn't disparage the teachers
he studied with and found inadequate to his
enlightenment. He just moved on. These teachers had a
value for other people, not for him. MMY has had great
value for many people. Many people still gain value
from him. Many have moved on. It is what it is. To
lock yourself into a conceptual model of a "perfect"
guru is just silliness. Like wishing for the "perfect"
mate or mother or father. A sign of psychological
immaturity, isn't it?

--- authfriend <[EMAIL PROTECTED]> wrote:

> --- In FairfieldLife@yahoogroups.com, Vaj
> <[EMAIL PROTECTED]> wrote:
> <snip>
> > For #4, clearly M. gives an intro path and then
> talks on big "E" 
> > but never gives the full path, esp. regarding the
> finer techniques 
> > for realization, which are simply missing.
> 
> Unless the techniques he teaches are in themselves a
> full path, of course.
> 
> <snip>
> > #6 does not really apply in the sense conveyed but
> should be 
> > adjusted to the situation at hand. Put it this
> way, M. has 
> > an "entourage". Who are the entourage and how does
> one get to be in 
> > the group of sees him? Who are those who get
> satsang and is this a 
> > traditional satsang or a westernized version?
> > 
> > #7 In this case perhaps translated 'does the guru
> give satsang in 
> > a way which is foreign to the culture'. If one
> considers satsang 
> > as free or by donation in traditional Indian
> culture are those who 
> > are granted satsang with M. made to pay (either
> with money or 
> > their complete lives)? In other words, has he
> distorted the manner 
> > in which students come to see and "hang" with
> their teacher? 
> > Clearly this is  "yes" as most people never get to
> ever meet M. in 
> > person, let alone talk to him. Those who do, pay a
> price.
> 
> Clearly it would be impossible for most TMers to
> meet
> and hang with MMY in the manner that's traditional
> in
> Indian culture.
> 
> Part of the problem with evaluating MMY according to
> the
> standard criteria is that he is not a standard guru 
> (isn't a guru at all, for that matter, except in the
> most
> generic sense of the term).  For many of the
> criteria,
> it's apples and oranges.
> 
> > #8 The recent description in a book with excepts
> posted here gives  
> > the following description:
> > 
> > "One late night, after the guests had gone and our
> work was 
> > finished, we relaxed with Maharishi in his
> spacious and silky suite 
> > inside the old monastery." and the place itself is
> described as an  
> > "impenetriable fortress".
> > 
> > Not your typical monks digs...
> 
> The description ain't all that recent.  From what
> I've read,
> he doesn't live in the monastery building any
> longer; he has
> his own Stapathyavedically correct quarters that
> were built
> for him.  But even a "spacious and silky suite"
> doesn't really 
> amount to "opulence," nor does "impenetrability."
> 
> No, not your typical monk's digs, but then how many
> typical monks run global corporations, and could
> they
> even do so in typical monk's digs?
> 
> 
> 
> 
> 
> 
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