3HO KUNDALINI YOGA AND SIKH DHARMA

Abstract

Kundalini Yoga in 3HO/Sikh Dharma is regarded as an essential spiritual practice. It involves a multitude of meditation sets that include various breathing techniques, body postures and movements, hand positions, mental and devotional foci, and reverent chanting – with each set intended to transform a specific aspect of a person's physical, emotional, and spiritual makeup. Following the direction of Yogi Bhajan, members of Sikh Dharma are also involved in relatively traditional Sikh beliefs and practices, and regard themselves as orthodox Sikhs. This connection of Kundalini Yoga to Sikhism has come under criticism by certain Punjabi Sikhs and western critics. In light of these concerns, this paper will clarify key features of the practice, theory, transformative processes, and ideals of 3HO Kundalini Yoga, attending especially to questions about the possible connections and significance of it to traditional Sikhism.

Acknowledgements

An early draft of this paper was developed for a panel that I organized for the 2011 annual conference of the Canadian Society for the Study of Religion, at the Canadian Congress of the Humanities and the Social Sciences, in Fredericton, New Brunswick, on Diaspora Sikhism: Exploring the Sikh Dharma/3HO. Michael Hawley, who participated in this panel, provided some helpful source references and other information for this paper; and Katherine Duncanson also provided helpful research-direction for this paper and insightful comments in discussion. I appreciate their support.

Notes

The textual and internet research that I have done for this study is colored somewhat by my own experiences since 2007 of the regular practice of 3H0 Kundalini Yoga, and by discussions I have had with various Toronto area 3HO Kundalini Yoga teachers. Sources for the information in this section on Yogi Bhajan's early years in North America and early developments of 3HO and Sikh Dharma include: accounts given by S.P. Kaur Khalsa on the Kundalini Yoga (2012) and Light Travel websites (2007) at http://www.kundaliniyoga.org/shakti.html and http://www.lighttravel.org/mem/Ltr07.htm (accessed December 6, 2012); S.S. Kaur Khalsa (1989, 3–4); the Sikh Dharma International website [2012] at http://www.sikhdharma.org/content/siri-singh-sahib-bhaisahib-harbhajan-singh-khalsa-yogiji (accessed December 6, 2012); the 3HO Foundation website (n.d.) at http://www.3ho.org/about/ (accessed December 6, 2012); Sardarni Premka Kaur Khalsa and Sat Kirpal Kaur Khalsa (1979, 10–46); and by Dusenbery (forthcoming, chapter 36). They also include a 1979 letter from Shakti Parwha Kaur Khalsa to James George, who was the High Commissioner of India from 1967 to 1972; and discussions I have had with James George. George's late wife and daughter took private yoga classes with Yogi Bhajan twice a month for over a year in New Delhi; and later George approved Yogi Bhajan's visa to Canada and provided a letter of recommendation that Yogi Bhajan's used to support his early search for work in North America.

Statistics are drawn from the International Kundalini Teachers Association homepage on the 3HO Foundation website [n.d.] at http://www.3ho.org/search/findteacher.php?countryRegion=North+America&countryCode (accessed December 6, 2012). Individual totals are: USA=1123; Canada 178; Mexico 81. Not all certified teachers are registered at this website, so the actual numbers are higher.

Doris Jakobsh writes,

But perhaps sternest censure is invoked by the veneration and reverence of Yogi Bhajan, known to his followers as Siri Singh Sahib (literally the ‘Exalted Lord Singh’), a title reserved by Punjabi Sikhs for the traditional Sikh Gurus, the Guru Granth Sahib and other seats of Sikh spiritual authority [the High Priest of the Golden Temple and the Jathedars of Four Takhats]. (Jakobsh 2008, 397)

Pashaura Singh notes that, among groups of the Sikh Panth, ‘the Namdharis dress entirely in white’ and the Akhand Kirtani Jatha ‘encourages complete equality of women in every aspect of Sikh life’, including wearing turbans. Thus, these specific practices of Sikh Dharma are not exclusive to it (P. Singh 2013, 35, 43).

Statistics are drawn from Religious Movements Homepage: Sikh Dharma on the World Religions and Spirituality Project website [2011] at http://www.has.vcu.edu/wrs/profiles/HappyHealthyHoly.htm (accessed on December 6, 2012). It is hard to know how many people today regularly practice 3H0 Kundalini Yoga.  I would be interested to know this number, as well as the female/male ratio, and its comparison with participation in other Yoga schools in the West.

See, for example, Verne A Dusenbery, ‘Punjabi Sikhs and Gora Sikhs: Conflicting Assertions of Sikh Identity in North America’ (with added ‘Postscript’) (Dusenbery 2008, 1–45) and Jakobsh (2008, 385–408). Elsberg (2003) provides brief and broad historical outlines of Sikhism, Yoga, and Tantra, and gives a general sense of the practice and significance of 3HO Kundlini Yoga, especially for women of Sikh Dharma, in a chapter, ‘Roots and sources: Sikhism and tantra’ (25–53). But she does not develop the specific details of 3HO Kundalini Yoga theory and practice nor bring it into extensive dialogue with Sikh spirituality.

Yogi Bhajan claims ‘Jappa Yoga is part of Kundalini Yoga as are Shakti Yoga, Laya Yoga, Bhakti Yoga, Raja Yoga, and Hatha Yoga’. The meanings of these various types of Yoga for Yogi Bhajan are very loose and imprecise, and only very briefly developed. Jappa is related to mantra recitation, Laya Yoga has to do with the merging rhythmic effects of such recitation, Bhakti focuses on devotional love, Shakti refers to devotional practices that are empowering, Raja is meditative focused yoga, and Hatha refers to yoga that stresses postures and breathing in the harmonization of polarities (Bhajan 2007, 36, 34–5). All of these aspects of Yoga are incorporated into 3HO Kundalini Yoga in a relatively systematic fashion; and some attention is given to the Yoga Sutras of Patanjali in the teaching manual (Bhajan 2007, 42–7).

The teaching manual, The Aquarian Teacher, claims that deepening and lowering the frequency of the breath and suspending the breath have many positive physiological effects: it leads to better cooperation between brain hemispheres; it cleanses the blood, reduces toxins in the lungs, balances the pH level of the body; it reconditions the nervous system and leads to a proportional calming of tension, stress, anxiety, worry, and fear; it stimulates a greater openness to underlying spirit and the development of intuition; it triggers endorphins, enhances alertness, and increases vitality and pranic flow; and it aids emotional and physical healing, and the breaking of patterns of emotional-psychic distortion and addiction (Bhajan 2007, 90–3).

It is interesting that this Hero or Warrior Pose sitting posture corresponds to that for the amrit ceremony that is adapted by the Damdami Taskal. The amrit ceremony accepted by the Siklh Rahit Maryada has the leg positions reversed (P. Singh 2013, 39).

The actions of the tongue in the mouth and the sounds are thought to affect the brain's hypothalamus so that it ‘releases waves of neuro-chemical messages [rasaa] to activate the pituitary gland which commands all the other glands which regulate the level of our immune function, the quality of our emotions and the flexibility and effectiveness of our actions’. Also Yogi Bhajan writes:

By rotating the tongue across these points using the primal sounds, different parts of the brain are systematically called into action. These specific sound sequences are healing. They create wholeness, repair the body image, adjust the flow of thoughts and never create any harm. (Bhajan 2007, 73, 74)

For example, referring to the Doei Shabd Kriya, commentators write:

This Kundalini Kriya can take you beyond the finite self and connect your conscious and subconscious with your superconscious divine self. It is from the discipline of Laya Yoga which uses the sound current and the awakening of the chakras to transform your awareness. The two sounds Sat Naam and Wahe Guru are the seed mantras that open the chakras….

Or, more provocatively, Yogi Bhajan writes:

In a sense, mantras pre-exist as the DNA of God. They are in each cell of the creation. Their sound has focus, and contains a provocative seed which provides a template for higher experience. Repeating a mantra restructures the patterns in the mind that filters experience. …You become the mantra and the entire universe meditates on you. (Bhajan 2007, 111, 133)

Yogi Bhajan comments:

Those [Sikh] mantras just happen to be correct mantras. It's not because they come from the Sikh tradition. ….It doesn't have to only be in Gurmukhi (the vibratory language of the Sri Guru Granth Sahib). I draw correct mantras from wherever I can. There are tons of mantras – I only use those which I know will be very elementary and will work. (Bhajan 2007, 69)

Yogi Bhajan and editors comment: ‘The Mul Mantra is very much the essence of the qualities, the nature, the character, and the depth of Kundalini Yoga’ (Bhajan 2007, 25).

These day-long workshops are offered regularly worldwide; they are also offered as 3-day retreat courses in Florida and New Mexico during the Winter and Summer solstice, and annually at the European Yoga Festival in August in France.

The Body Locks are: the Neck Lock (Jalandhar Bandh), which is the straightening and centering of the neck in most breathing and all chanting exercises – the Diaphragm Lock (Uddiyana Bandh), the gentle pressing forward and upward of the thoracic and lumbar spine on an exhale – and the Root Lock (Mulbandh), the contraction of the anal sphincter, the sex organ, and the lower abdominal muscles and navel point (Bhajan 2007, 107–10).

Yogi Bhajan and editors comment:

When prana and apana are both strong, the opposite energies mix together, uniting through the navel by applying mulbandh. This opens the doorway to the flow of Kundalini, which is the opening of the soul energy of awareness.

The kundalini will not awaken and rise until these two energies – prana (positive) and apana (negative) – are integrated and balanced in the Root Chakra. This pressure is required to raise the kundalini and it causes its ascendance through sushmuna, also called the silver cord.

The efforts at posture, breathing practices, and meditation all catalyze this central process of transformation. After a series of exercises or during practices it is desirable to contain the blend of the prana and apana, so that the kundalini energy can establish itself, deepen its effect, and initiate the opening of the channels it flows into. This blend is achieved through the use of the body locks, the bandhas. (Bhajan 2007, 107, 175, 176)

Also, commentators write: ‘Guru Nanak chanted sat kartaar in Naad Yoga to master time and space and to recognize the creativity of the Infinite. Guru Gobind Singhji taught his warriors to chant the Guru Gaitree Mantra in postures which gave them courage’ (Kaur Khalsa and Sat Kirpal Kaur Khalsa 1979, 142).

Trilochan Singh has accused Bhai Dayal Singh Khalsa, Sardar Vikram Singh Khalsa, and Sardarni Premka Kaur Khalsa of misquoting the translation by Manmohan Singh of some of the 10 references from the Sri Guru Granth Sahib in support of their claims that Sikh Gurus experienced the highest yogic experiences and made positive reference to certain aspects of Kundalini Yoga (e.g. ‘their Kundalini radiates… Meditate on the feet of the Satguru at the brow chakra… The Satguru will open the heart chakra, center of divine compassion…’) (M. Singh 1983, 4634, 4293; T. Singh 1977, 24). However, it is important to note that these authors are not misquoting Manmohan Singh's translation but providing their own translations in certain cases. For example, a gurmukhi scholar has informed me that a reference to ‘kundalini’ in one sentence (that Manmohan Singh has translated as ‘mind's tongue’ (4634)) in fact is the literal translation of this word. So it seems quite plausible to me to translate this sentence as ‘Associating with the saints their Kundalini radiates and through the Supreme Guru they enjoy the Supreme Bliss’ (Singh Khalsa, Singh Khalsa, and Kaur Khalsa 1977, 29). However, as Trilochan Singh points out, the fact that we find this and a few other references to Yoga theory and practice in the Guru Granth Sahib does not show ‘that the Sikh Gurus either subscribed to these systems or adopted them in any subtle or crude form in Sikhism’ (T. Singh 1977, 26).

The Kundalini Research Institute instructor yoga manual states:

This meditation was taught by Guru Nanak to his second son, Baba Siri Chand. His son became a great baal yogi. That is a yogi who does not age, who still looks like a young boy, even in his old age. It is said Baba Siri Chand lived over 160 years. He was acknowledged by all the schools of Siddhi Yoga to be a great yogi. Under his guidance all the heads of the schools of yoga came and bowed to Guru Ram Das to seal for the future the lineage of the royal throne of Raj Yoga to his guidance and to his radiant Body. The yogis who practiced with him were called udasis. (Bhajan 2010, 98)

Also, information from the Kundalini Research Institute claims that the sources of 3HO Kundalini Yoga

include many other yoga Masters of the Northern Punjab region of India as well as the unique contributions of the Gurus in the use of naad and Shabd Guru. Guru Nanak started the Udasi line through his son Baba Siri Chand, a Master who served and taught for more than 100 years. He taught to all existing lineages of that time and educated several of the Sikh Gurus in their youth. (http://www.kundaliniresearchinstitute.org/What%20is%20KY.htm)

These criticisms raised against Yogi Bhajan concerning his authoritative bearing towards his students include arranging marriages, telling members where to live, naming children, and insisting that children leave their family to attend the Camp Miri Pirir, Sikh Dharma youth academy in India. More formally, two female ex-members filed a lawsuit in 1986 that ‘accused Yogi Bhajan and other officers of Sikh Dharma of assault and battery, false arrest and imprisonment, fraud and deceit, infliction of emotional distress, racketeering, violation of the federal fair labor standards act, and involuntary servitude’ (Elsberg 2003, 127; Jakobsh 2008, 396). Within the context of this suit, Yogi Bhajan was accused of having sexual relations with some of his secretaries and of not providing sufficient support for their financial independence from him and the organization. Apparently, there was another sexual abuse case in 1986, which was also settled out of court, filed by a sister of one of the secretaries, Guru Amrit Khalsa. People responding in defense of Yogi Bhajan claim that these accusations were never verified or substantiated, and the ‘organization's religious leaders vehemently deny those allegations’  (McDonald 2010, A1).

For example, Steven Hassan, a past leader of the Moon cult and now a cult-counselor, claims that 3HO/ Sikh Dharma ‘was always about power and money’. ‘(Yogi) Bhajan is the consummate…cult leader’ (McDonald 2010, A1). Another significant issue that has surfaced since Yogi Bhajan's death involves legal battles over control of businesses that were founded by 3HO/ Sikh Dharma. Before his death, Yogi Bhajan restructured his business holdings, which split the business and religious sides of the 3HO/ Sikh Dharma community. On the business end, he created Unto Infinity LLC, the 3HO community's business board, which controls Akal Security and Golden Temple, and some Unto Infinity board members then created the administrative non-profit Sikh Dharma Stewardship. The business arm funds the religious branches. On the religious side, he created Sikh Dharma International, the religious non-profit organization of 3H0/ Sikh Dharma, which has doctrinal authority over the group. Other non-profits that receive charitable funding from Unto Infinity are 3H0 Foundation and Kundalini Research Institute. The lawsuit is between leaders of Unto Infinity and a group of 14 longtime students of Yogi Bhajan, led by Gurujot Singh, who are called the Khalsa Commonwealth (Pein 2010, 1--4; and information circulated via email by Guru Fatha Singh of Toronto, February 26, 2010).

For example, in excerpts from lectures, Yogi Bhajan says:

I never like a student. I never hate a student. Either I love or I try to love. That's all. Those I love, I am very, very critical, bitter, direct, grouchy. I mostly publicly joke with them about what I don't like about them. It's called ‘chiseling method’. Insult them socially. Hurt them publicly. Surprise them unmathematically. I mean, keep going. Don't let them rest a minute. Because they should lose the sense of time and space. They are the most favorite. Less favorite…once in a while I call on them, talk to them. Say good things about them. And worst? Ignore them. These are the three ways of life. And without that, nobody can progress. And all three things need one thing: absolute commitment. Absolute. That's the job of a teacher: to wake up a man from a deep ego. ‘Ego coma’ they call it. Ego coma is the worst enemy of a mental mind… (Bhajan 1985, 27)

Drawing upon the overview given by Pashaura Singh, these major aspects of the Sikh Rahit Maryada might be generally summarised as follows: (1) cultivating ‘a pure and pious spirituality (bani)’; (2) ‘belief in one Akal Purakh (“Timeless One” God), the Guru Granth Sahib and the teachings of the ten Gurus'; (3) surrender of one's will to Akal Purakh; (4) an encouragement to Khalsa initiation and attendance of ‘divine services’; and (5) prescriptions to virtuous development and behavior, including ‘compassion, honesty, generosity, patience, perseverance and humility’ (P. Singh 2013, 31, 43). One major point of difference is the proscription in the code against astrology, which is a subject that is given serious attention by many 3HO/Sikh Dharma members and in much of its literature.