Monday, July 20, 2009

真光とスワミ・ラーマ <3>; ヨガの『真髄』? Mahikari and Swami Rama < 3 > ; the essence of yoga?

ラーマが日本に来て、自分を訪問し、ヨガの『真髄』を伝えた、というのが光玉の話でした。〔注1〕 しかし、ラーマから伝えられたはずのヨガの『真髄』はどこに行ってしまったのでしょうか。

もっとも、自分の教えは神から教えられたものである、と説く光玉にとって、「これはヨガ聖者から教わったことであるが 〜 」とその価値を認めたのでは都合が悪いことになるでしょう。

『御対談集』のp232に『真髄』,p306に『神髄』とありますが、〔注1〕 その外にも、『真髄』という言葉を光玉が使っている箇所があります。


   ラーマさんが最後に、私と別れるとき「とにかくわしは岡田さんという人には、正直いうと敬意を表しておる」というから、「どうして・・・・?あなたみたいな世界のヨガの一番の親玉が・・・・」と聞いた。そうしたら、こういうことをいっていました。やっぱりヨガの業でも真髄はこれなんですね。相手にこうやって手を当てて直してしまう。三歳から修行を始めたラーマさんが不思議だということは、「岡田さんはわれわれより行をしておらんじゃないか」というんです。「立教十年というけど、その前は事業家で、もとは軍人ではないか。われわれのように苦行したことないではないか」と言うんです。ただ、私はいまの『御聖言』にもございますように、「光玉と名のれ、手をかざせ」という神示のままにしただけですからね。これが一番最初に私が受けた神示です。  ーー『御対談集』P232、昭和45<1970>年1月、対談者;藤田義郎(政治評論家)


一見すると、光玉の話はまともに聞こえるかもしれません。しかし、あちこちで事実とのズレがあり、真実味が疑われます。

♦<ラーマが自分に敬意を表した>という光玉の弁ですが、そういうことに一応してみましょう。光玉のこの話によると、敬意を表す理由が、<さほどの行もしてないのに、手かざしで人の病気を直してしまうから>とのことです。

ということは、「手かざしで人の病気が治る」という光玉の話をこのヨガ行者もそのまま信じたことになります。

光玉は確かに『どんな病気でも治るんです』『簡単に治っちゃうんです』『あらゆる病気でも、傷でも治しちゃう』『万能選手』と言っていました。〔注2〕 しかし、実際には、光玉の時代でさえ、本人が手かざしで治ったと信じ切っている場合であっても、検証されたわけではないし、実際の事実は確かめようがない、というのが本当のところでしょう。

それに加えて、崇教真光(光玉の死後、彼の設立した世界真光文明教団に後継者争いが起こり、教え主の座に就くことに失敗した恵珠が、文明教団を出て、新たに設立した教団)では、光玉のそういった表現は影を潜めて、『医学と十字を組む』とか、『真光の業は病気治しではありません』といった言い回しが表に掲げられるようになりました。〔注3〕

『医学と十字を組む』というのは『われわれの世界に、内科医学は要らん』(『御対談集』p225)とさえ豪語した光玉の勢いからは大幅に後退した表現です。また、『真光の業は病気治しではありません』は『真光業』の効果がなかった際の言い訳として使われるようになりましたが、それが実に頻繁になってしまいました。

こういう変遷だけを見ても、『真光の業』は光玉が自信を持って宣言したほどのことはなかったということがわかります。

♦「世界のヨガの一番の親玉」とは何を基に言っているのか不明です。光玉が勝手にそう描写しているだけのようです。この時代に、ラーマよりはるかに名の知られた、国際的にも力のあるヨガ行者は何人かいました。〔注4〕 

ラーマの特徴は、実験室で測定器具に自分の体をつなぐことを許してデモンストレーションを行った、数少ないヨガ行者の一人、ということと、そのデモンストレーションには、心臓を止める等の実験があり、普通コントロールできない自律神経をコントロールした例として見なされている、ということでしょう。

このヨガ行者に関して、「世界のヨガの一番の親玉」というのは持ち上げ過ぎです。自分を訪ねて来たヨガ行者だから、というので、光玉は「世界のヨガの一番の親玉」にしてしまったのでしょう。それほどに持ち上げているのにもかかわらず、その「偉い」行者が伝えたはずのヨガの『真髄』に関しては、その価値を認めるようなことは何も言わないというのも不自然です。

♦「やっぱりヨガの業でも真髄はこれなんですね。相手にこうやって手を当てて直してしまう」

この光玉の話では「ヨガの業の真髄は手を当てて直すこと」と取れます。『真髄』と言うのだから、一般には知られていない、秘儀なのだろう、と解釈して通り過ぎるかもしれません。しかし、「え!?」といぶかしく思って当然ではないでしょうか。

健康という面では、ヨガはその瞑想法、座法、呼吸法で、健康体を目指すのであって、自分や他人の患部に手を当てて直すことではありません。にもかかわらず、光玉は『真髄』という言葉を用いて、ヨガと真光の手かざしとをダブらせるという、歪んだ認識を示しています。

「その真髄は手を当てて直す」というのが、真の道の「真手(まなて)」〔注5〕とか、救世教の「浄霊」のことを言っているのならまだわかりますが、光玉の言っているのはヨガのことです。彼の頭の中で、何らかの混乱があるのか、とすら思えます。それとも、『真髄』という言葉を使えば、無責任なことを言っても通る、と思ったのでしょうか。

この『御対談集』はむろん光玉が主役で、光玉の言うことなら、何でも本当だと信じ込んでいる信者を対象にした書物です。真光の枠の中だけで思考するようマインド・コントロールされている信者は、ここを読んで、「手かざしってすごいんだ。ヨガの真髄にも通じるんだ。だから真光さえやっていれば事足りるんだ。」と、真光をやるのは間違っていないと確証された気分になるでしょう。それが光玉の究極の意図だったのではないでしょうか。

♦「立教十年というけど、その前は事業家で、もとは軍人ではないか」

光玉の宗教歴がここでも抜けています。意図的にラーマに言わなかったのでしょう。立教前には宗教を知らなかった人間だったという印象で包んで初めて、昭和34年の『最初の啓示』が聞く人に大きなインパクトを与えるのです。

立教前に「生長の家、大本、真の道、竹内神道等」宗教を10年以上も徹底研究して、世界救世教の支部の幹部までやったことも含め、10年間も浄霊という手かざしをしていた、また、真の道の「真光呂斎主」までやっていること等を正直に最初から知らせたのでは、〔注6〕 <宗教をやって来た人間が、今度は自分の宗派を作ったということか>と現実に即して解釈されることは目に見えています。こうなると、昭和34年の『最初の啓示』は取って付けたようなものになります。

♦「いまの『御聖言』にもございますように」

「『最初の啓示』ーその九:『手をかざせ』の挿入(脱落?)」(2007/09)の中で、昭和45年発行の『御聖言』には『手をかざせ』が入っていなかったことを話題にしました。ここで光玉が言及している「いまの『御聖言』」というのはその『御聖言』のことで、実際には『手をかざせ』がはいっていませんでした。〔注7〕

♦「光玉と名のれ、手をかざせ」という神示を受けた、との光玉の主張はあくまで自己申告です。自分で言っているだけです。しかも、実際の事実との矛盾があり、経歴隠蔽,経歴詐称してこそ成り立つ神示です。救世教の茂吉が受けたとする神示にもよく似ています。〔注8〕多分に創作の可能性が強い代物です。

光玉は何らかの声を聞いたのではないか、と思いたい分には、統合失調症の幻聴という説明も可能です。そう言えば光玉はこの昭和34年の『最初の啓示』以前にも『声なき声』を聞いたと言っていました。〔注9〕そうならば、幻聴の傾向があったとも考えられます。崇教真光(特に代理の晃弥、別名八坂東明)もこの『声なき声』のことを押し出して、『手かざし』についてさえも、戦後間もなく、「手をかざせ」という声を聞いて初めて手をかざしたという、ちぐはぐな話をしています。〔注10〕 ということは、昭和34年の「光玉と名のれ、手をかざせ」という、威勢の良い、『神の声』は、一体何だったのか、という疑問が出て来ます。

仮にこの声の主が何かの『神』であるとするならば、もっと現実をしっかり押さえて、『お前が救世教で使った名、光玉を再び名乗れ。お前が救世教で習った浄霊を手かざしと言い換えて手をかざせ。』と言ってもよさそうなのですが ...。 光玉の幻聴、又は作り話なら、現実の事実にこだわる必要はないわけで、言葉の響きがよければそれでいいことになります。

また、何らかの『霊的な』声ではないか、という分には、本人の主張するような『正神』ではなく、『邪霊』との説明もあります。ネットでの次の書き込みを紹介しましょう。

   なんていうのか・・・
   邪霊は人から神のように崇められたくて、奇跡まがいを起こせるし、天罰らしき災いも起こせるのだそう。
   だから信じる者は救われると言い、たまには奇跡も見せて、離れる者には災いを起こして恐怖心で縛る。
   そうして、いつまでも神のごとく崇められようとするんですって。
   
   しかしその教団には、人を導く真の神の使徒としての【品格がない】。
   大口をたたく割には、救いはほとんど起こらない。(てか、社会の迷惑。)
   これらが邪霊団であるという十分な証拠と証明でしょうね。
   邪霊団、またはカルトとも言うかな?    ーー崇教真光を斬れ!ー 真光被害者の会;55 


♦「これが一番最初に私が受けた神示です」

『最初の啓示』その二(2006/05)でも紹介しました。この光玉の弁は「この時以降、私は以前にも増して、しばしば神の啓示をいただくようになった」(『御聖言』序;p3)の「以前にも増して」が意味するものとは明らかに矛盾します。

光玉は、一方で、昭和34年に初めて『神』が自分に話しかけたという印象を作り出し、その印象にふさわしく、驚いて見せているのに、他方では、それ以前から啓示があったとほのめかす、という、実際の出来事を話しているとは思えない矛盾を見せています。 〔注11〕

真光の世界に取り込まれた『組み手』と称する信者達は、そういった矛盾を指摘されても矛盾とは認識できないことに、マインド・コントロールの怖さの一面が窺えます。



〔注1〕「真光とスワミ・ラーマ」 (2009/04)参照。
〔注2〕「光玉曰く、『どんな病気でも治るんです』」 (2008/01)参照。

〔注3〕*『医学と十字を組む』下記の書き込みも参考にして頂きたい。

   真光に入信すると献金と勧誘を徹底的に求められます。
   全ての教義、手かざしはその為の小道具なのです。

   しかも医学に否定的な教えの為病気の悪化、手遅れ、医療拒否による死者が
   多数出ています。
   医学と十字に組む・・・等と表向きは取り繕っていますが現実には薬品、手術には非常に否定的です。

   医学を認めれば手かざしなど必要なくなるのですから無理もありません。
   どうせインチキですが・・・    ーー真光関係者集合(50)ー 614
   
   *『真光の業は病気治しではありません』(2007/12)参照。

〔注4〕シュリ・チンモイ、アイアンガー、沖正弘、等。
〔注5〕「真の道」 http://www.makoto.or.jp/
〔注6〕
   立教前に、「生長の家、大本、真の道、竹内神道等」宗教を10年以上も徹底研究して、
  「世界救世教の布教師」や真の道の「真光呂斎主」までやっている。ーー崇教真光を斬れ!ー535

  世界救世教所属時代に「光玉先生」と名乗っていた。
  そこで和光布教会長という支部の長をしていた、10年間も浄霊という手かざしをしていた。
   ーー崇教真光を斬れ!ー102、104

〔注7〕対談者、同一人物で藤田義郎。昭和45<1970>年1月の日付。この対談はp210−p243。
〔注8〕「『最初の啓示』その三(2006/06)、その七(2006/10)」参照。 
〔注9〕風呂の中で声がした、と光玉は言っている。
   「上(ウエ)、上(ウエ)、上(カミ)の方だよ、と声なき声がする」
    ーー『大聖主』p69
〔注10〕「『最初の啓示』その三」 (2006/06)参照。
〔注11〕「真光と犬の話」(2006/03)
   「『最初の啓示』その三その四」(2006/06、2006/07)参照。


ーー火の鳥Phoenix3000

Wednesday, July 01, 2009

Mahikari and Swami Rama <2>: Rama's abilities and the phenomenon of spirits' possessing

What did Okada, who became acquainted with the yoga master, say about him? Read the quote below.

The yogi called Mr Rahmu I mentioned a short time ago - - -he, a high-level yogi who practiced such tremendous gyo, can make himself disappear in front of your eyes, and can lift his body up about one meter from the ground in the motionlessly sitting position. This is not a phenomenon of spirits' possessing. ----"Go-taidan-shuu" p312 [Note 1]

It is unclear whether Okada meant that the yogi had done these things in front of Okada's eyes, or the yogi said that he could do them, or Okada had heard such things somewhere else, but, instead of saying "Some people say - - - -" , he described those things as being definite facts, associating them with the yogi he knew.

He didn't say to the interviewer, for example, "Mr Rahmu made himself disappear in front of my eyes," or "He lifted his body up about one meter from the ground in the sitting position." It is also probably too unrealistic to assume those things were performed without any tricks. Therefore the first possibility that the yogi performed them in front of Okada's eyes can probably be eliminated. However, it wouldn't be surprising if Okada had, without consciously realizing it, come to think in his own mind that the yogi had actually performed those things in front of him. In any case, the problem is, Okada was talking about those things as being definite facts.

Immediately after the quote above, Okada continued as follows, which presents another problem.

However, there are people who can do such things through spirits' possession. For instance, the person possessed by a raven tengu swoops in the room, flapping his hands with his legs crossed, I tell you. We often come across such incidents.
---- "Go-taidan-shuu" p312 [a tengu = a long-nosed goblin]


"Swoops in the room, flapping his hands with his legs crossed" ---- such a thing can be a scene in comics and animations. Yet, Okada is talking as if it were quite a daily occurrence in the real world. Mahikari members will recognize this as spirits' manifestation phenomenon, which occurs during an okiyome session, especially during the 'forehead (No.8)' session.

However, I didn't witness such a phenomenon when I was a member, or so-called 'kumite' , neither did I ever meet another member who claimed to have seen such a thing. I heard, though, in the early period of my involvement in this cult group, someone say, 'I've heard that a person possessed by tengu floats, while sitting with his legs crossed!" and "I've heard that a person possessed by a snake spirit climbs up a pillar effortlessly!" Probably the purpose of those stories was to make the members think that mysterious things could happen. In short, they were just "stories". I was once shown a photo in which a sitting man, probably receiving 'tekazashi' on his forehead, was up in the air. Of course, it hadn't been examined to see whether there was no possibility of its being fake, like a composite photo or something of that kind.

Looking back, I see that the members tended to believe easily in such stories and photos. They had a major presupposition that Okada was telling "divine truth". If things looked matched, even fragmentally, to what Okada said, it always lead them to jump to the conclusion that whatever Okada said was true and right. That simplified pattern of jumping to conclusions had been formed in the followers' mind.

Now, back to the main topic -- I, too, heard the two stories I've quoted below (from a Japanese discussion site) about the yogi.

●Mercury and Swami Rama

There was a story about mercury, a long time ago, among Okada's talks. I don't remember the exact wording, but the outline is like this;
"Yoga sage Swami Rama's body is so purified that even if he takes mercury, it comes out of his body in about 15 minutes.
As for me, I've still got a long way to go."

I describe it again in another way;
Okada talks about a person who has purified his body through (yoga's?) ascetic practices to such a degree that his body rejects and discharges the toxins, which is much more advanced than detoxifying toxins through 'tekazashi'.
Okada himself aims to reach such a stage (through 'okiyome'?)

----Mahikari-no-buttobi-kyougi; 66

●Sweet smell and Swami Rama

This is not a topic to criticize Mahikari about, but the name Swami Rama reminds me of another story of Okada's. It goes like this;
Swami Rama can gather the essence of nice smell which is scattered in the air (cosmos?) close to himself (does this mean around his face and the tip of his nose?).
I (Okada) tried and succeeded, though not so much as Mr Rama.
My daughter (Keishu) said to me, 'Something smells sweet, father.'

----Mahikari-no-buttobi-kyougi; 72


In addition to abilities, such as making himself disappear like instant transportation, and lifting his body in the sitting position against gravity, two more are added to the list of this yogi's abilities; to be able to discharge mercury if he swallows it, and to be able to collect the essence of sweet smell in the cosmos. Okada treated them all as being solid facts.

Of course, Okada couldn't make himself disappear in front of other people, or lift his body up about one meter from the ground in the motionlessly sitting position, or discharge the mercury taken into his body. This has to be made clear.

He claimed he had gathered sweet smell to some extent. He made his story sound as if a third person had confirmed that by stating Keishu's comment. But - - - did he succeed to do so? Or, did he just imagine that he had succeeded a little when he had tried it? Did it happen in his imagination, especially because he himself tried it? It was quite expected that Keishu (Ms Okada), who followed Okada so obediently, would say something to please him. It was beyond her capacity to take an objective third person's view and say to him, 'There is no such sweet smell, father. It's in your mind.'

Or, this may be a story made up by Okada, based on hints from the yogi or somewhere else.

There were some comments on these two stories in the same internet discussion site.

●About the story of mercury;

If Okada still has a long way to go, then, his followers have a long, long, long - - -endlessly - - long way to go.
Doesn't it mean that it will be impossible for them to be able to neutralize the toxins after spending a whole life time?

Then, it means, after all, that yoga is better than Mahikari, doesn't it? (laugh)

----Mahikari-no-buttobi-kyougi; 67

●About the story of sweet smell;

I don't know what kind of smell Swami Rama had, or Okada had, since I didn't smell either of them in reality. Besides, one can make up (or borrow) such a story as one pleases.

Another thing - - - Mahikari cult organization emits absolutely no sweet smell. If it does smell, it's a fishy smell.

One more thing. If Rama's ascetic practices are at such high levels, what Okada said is the same as saying that Mahikari is not so great.
Was Okada an idiot?
----Mahikari-no-buttobi-kyougi; 77


Okada talked about the yogi's "tremendous abilities" as being definite facts, but he himself wasn't able to do these things. (He claimed that he had gathered 'sweet smell' to some extent, though.) This means that the yogi was superior in abilities to Okada, who started Mahikari. Moreover, tekazashi doesn't enable the Mahikari members to perform such abilities. The way Okada talks may lure his followers into the illusion that it is possible, but they need to see the reality.

Even if you hear about spirits' possessing phenomena, such as a person who floats in the air with the legs crossed, or a person who climbs a pillar effortlessly, those are just stories. No phenomena actually happen like the recipient floats in the air in the sitting position during okiyome session or the recipient disappears (not runs away) into thin air in front of the performer of okiyome. Nobody has had an experience of giving okiyome to mercury, turning it harmless, and drinking it, without any harm done. There is no phenomenon which will confirm the relationship between 'spirit realm purification' and sweet smell which can be recognized by everybody.

Okada said the yogi was able to do those things. So the above comments make a relevant point that what Okada was saying was synonymous with saying that 'yoga is better than Mahikari' or 'Mahikari is not so great'. But, the followers, who have shut themselves in the Mahikari world, worshipping Okada, the founder of that world, as the savior, would not see that point.

The following comment may also have a point.

At that time, a person doing yoga was seen as mysterious, noble, and capable of doing mysterious things, I assume.
And since Swami Rama came to him, claiming to be a yoga 'sage', Okada, who became acquainted with him, wanted to be associated with the image of being noble, too?

----Mahikari-no-buttobi-kyougi; 72

It is quite possible. As for Mr Aizawa, Okada seems to have wanted to create the impression that he knew a lot about archeology since he was on good terms with Mr Aizawa. From there, he unfolded his own irresponsible teachings which can be considered as delusional. [Note 2] As for Rama, it is also possible that Okada wanted to create the image of himself being 'noble' and 'mysterious', since he was on good terms with the yogi.

In the previous post, you read Okada's statement that the Buddhist monks and Shinto priests who did gyo are attached by dozens of spirits who were dwelling in the practice spots and that people get possessed by all sorts of spirits when they do Zazen, Kanpou, or mental concentration. He presented a very negative image against "gyo" and those monks and priests who had done "gyo".

Look at some more of Okada's quotes below, from "Go-taidan-shuu".

There are some people among ascetic practitioners who use foxes, to be honest. ----p301

The more they have practiced asceticism, the more spirits of all sorts have attached to them. Therefore, none of them meet a good death. ----p309

To practice gyo, like meditations and such, as done in old days, does harm after all. So I and my followers totally reject it. We find it more difficult to cure the people who have done those things, for example, ascetic practitioners in Mitake, and those who have accumulated practices at more than a dozen spots. There are plenty of facts indicating that those people, in particular, have been affected by more terrible spirits' disturbances. ----p311


'There are plenty of facts indicating that ~ ' -- Okada uses these types of expressions quite groundlessly. This topic has been handled in some previous posts. [Note 3]

Associating Buddhist monks and Shinto priests who did ascetic practices, with spirits' possession, spirits' disturbances, fox spirits, and the terrible ways of death, he projects a negative image of their psychic abilities; harmful, insidious, and undesirable.

Yoga practice is a practice which should be grouped with ascetic practices, meditations and such. Yet, according to Okada, Rama, a yogi of high level, has "tremendous abilities", which Okada suggests have nothing to do with the phenomenon of spirits' possessing.

What are the grounds for that claim? Nothing. Just Okada decided so.

There was the image, I assume, that the yogis, practicing austerities in a pure and mysterious grand nature in the Himalayas, were mysterious, noble, and able to do mysterious things. I myself had such images without knowing the reality. I also felt attracted to the title "sage". It was not until several years ago that I came to know of the existence of a "sage" who does trick-type of things to attract followers.

Okada may have had that nice image of yogis. Then, the tall, imposing yogi came to visit him and made friends with him.

Maybe Okada couldn't put this Indian yogi, who was energetic and well-built, into the same category as "Buddhist monks and Shinto priests". In addition, he couldn't have made use of the image of a sage being mysterious, noble, and capable of superhuman things if he had grouped the yogi with Buddhist monks and Shinto priests, whose "psychic abilities" he put down harshly, stating that their abilities are connected with animal spirits, spirits' possession, spirits' disturbance, being harmful and so on.

By the way, Aum Shinrikyo is still active under a changed name. It claims the phenomenon of floating in the air as being quite common. According to them, it is "super natural power" or "a divine power" resulting from awakening kundalini and developing the chakras. [Note 4]

Okada declared that this type of phenomenon was definitely real. Well, then, would he explain that this phenomenon is caused by a raven tengu possessing the members of the Aum Shinrikyo group? Or, would he say that this is not the phenomenon caused by spirits' possessing?

In the former case, it would mean raven tengus exist in very large number, hundreds of them, and that they possess people quite easily. It would also mean that this eye-catching phenomenon of spirits' manifestation frequently occurs without any connection with "Mahikari-no-waza (=tekazashi, okiyome)". In other words, so-called spirits' manifestation is not a phenomenon which only Mahikari ("true light") can cause.

In the latter case, it would mean this cult organization is far superior, beyond comparison, in its super natural power, to Mahikari, wouldn't it? It also would imply purity of its members, wouldn't it?

One more thing to add. The swami, after staying in Japan, went to the United States in 1969. In the following year, he visited the Menninger Foundation several different times and demonstrated his abilities in the laboratory. His demonstrations included experiments such as making a temperature difference between two sides of the right hand, stopping the heart beat, having his brain waves measured in different states of mind, and so on. [Note 5]

There weren't any demonstrations of making himself disappear in front of the lab people, lifting his body up in a motionlessly sitting position, swallowing mercury, or emitting a sweet smell. His experiment on his psychokinesis was not lifting up his body, or lifting a pencil up in the air. It was moving knitting needles which could have spun just in response to air movement. It seems that the yogi had the initiative and that the contents and progress of the experiments were dependent on his moods and feelings.


[Note 1] "Go-taidan-shuu (a collection of the interviews with Okada)"; published in 1985. This chapter, "Talk with Hiroshi Motoyama", is from p275~320, dated Feb. 1974. Mr Motoyama, according to this book, is a 'Doctor of Literature', but it is clearly seen in this talk that he believes in spirits' possessing phenomena, psychic surgery, and so on, and has deep interest in parapsychology and yoga. He even talks about a machine (a device to diagnose chakras), which he claims he invented.
[Note 2] Okada, the founder of Mahikari and Tadahiro Aizawa <1> and <2> (01/2009, 03/2009)
[Note3] The world of Mahikari - No.5 (05/2007)
Okada's teachings concerning the history of Japan and the world (08/2008)
Okada, the founder of Mahikari, said, 'The super ancient history is being backed up by studies.' (09/2008)
Okada, the founder of Mahikari, and megalithic tools (10/ 2008)
Kotama Okada and the Old Stone Age (12/ 2008)
[Note4] Its new name is Aleph. I'd like to leave it to the individual to search the net.
[Note5] The Menninger Foundation. The report can be seen in the several websites. Here is one of them:
http://www.scribd.com/doc/7039151/Swami-Rama-Beyond-Biofeedback


----Phoenix3000