September 15, 1962
My dear Haridas:
I am answering your note of the 14th and may deliver this in person. The answer is given in order to save time. The attendance is in part an answer to your question of plans. These plans are slowly forming. I have not been able to contact the American Academy and am not going to take any University of California courses. It is true I am toying with some more work at the Rudolph Schaeffer School, but this is in connection with the fourth book I have in mind, which is outside the subject-matter of our immediate communication.
I have in mind at the moment two books. The first is “The Lotus and the Universe” which starts out by being-anti-Koestler. It proceeds on to Indian fundamentals. It is about time that an American writes a book on philosophy growing out of spiritual experiences. The stores are full of books on “Zen” by people who know nothing about Zen; and the cultural institutions are full of non- Indians “explaining” philosophies which did not reach India in the 19th century.
When I entered your country I told the Customs men: “Ask me all the questions you want. I have all the answers.” “All the answers.” “Yes.” “Such as?” “Tat twam asi.” “He does know all the answers, let him though.” He told me he was the disciple of Swami Malaraj Ranganathananda, the secretary of the Ramakrishna Order between whom and myself there is a deep love of a nature which cannot be understood by dualistic people.
I immediately got in touch with Bannerji and Dr. Radhakrishnan who were not at that time granting interviews. I want to say here that I have been an errand boy for Mrs. Grady, widow of our Ambassador, for years. We do not have to see each other to communicate and I know exactly what to do. Both Bannerji and the President know this but I am not going to waste time with either Americans or Europeans who “teach” something called “Indian Philosophy” of which they have not the slightest inkling.
Satya Agrawal lives at D-17, Lajat Negar III, New Delhi 14, one of the three new vast areas being opened up toward the Kutb Minar and airfields. You would not know the city. I saw very little of Satya and from the dualistic point of view he was very rude. But from the Advaita point of view he turned me over to his friend Mithal and here was a soul with whom and toward whom telepathic, sympathetic and higher forms of communications and communion were operative. I never had to ask him where to take me—this also happened at Agra and Hyderabad, to say the very least. I was taken to more places in India without either wishing or thinking—spontaneously—which is something neither our European nor American mentors of “Oriental philosophy” can possibly fathom. The same is true of my meeting with President Radhakrishnan. It was completely and absolutely Advaita, and so nearly all my Sufi experiences.
How California Can Help Asia. This is largely a scientific book. I am not going to discuss the contents. My methods of obtaining material are a combination of Vijnana and Prajna (which the Sufis call kashf). Again I am not going to discuss this.
The integrational motif is only one of several levels in Indian psychology but it is much higher than any used by any pale faces anywhere. Above that is something else, much vaster universes—which we shall have to consider.
I caught Jim Pike on a personal question and he had to recognize a faculty of which most students of Asian philosophies have only words. Thea has not only gotten rapid answers to two questions (answers by action) but mere thought has brought instantaneous relief.
I am considering visiting Donna. I spoke to Isabel today asking if she wanted to go—I don’t want to go alone. If you can drive use OK, otherwise Greyhound. I think it is time to open Donna up to the real spirituality. Alan gave lectures and Subud gave openings and stopped there. We take refuge in words.
Both by Sufi Pirs told me I would be received with a grand welcome (which has been true) and that my enemies would be getting on my bed wagon. This last is astonishingly true and very hard to adjust to. But it must be faced. We don’t know the Oriental mysticisms and we live in worlds of narrowness even when we think we are broad.
I have ordered a TV set from your friend. Florie told me about channel 9 and I think that is enough. I’ll know this week whether I can plunk out fifty bucks in one piece or two—it won’t be more.
There is lots more here than meets the eye. However you are a subject of such analysis. As people don’t integrate they don’t see the whole of you. I am going to take analysis (not you) by the horns and whack it. We build nothing by tearing apart.
As to the future of society, I am not concerned excepting that I am willing to accept others. One of my closet friends is all heated up over the nuclear experiments. Actually I see only one side—which is his. The same is true in other matters. I would like to differ from Jeffers who saw the world had no place to go but down. But how many will ex and—not “look up”—looking up, whatever that is, never healed a heart.
Sam
December 15, 1964
My dear Haridas:
One purposely enclosed copy of a letter to my colleague, Christopher Hills. He has been all over India, including a stay at Aurobindo Ashram, and has now succeeded in bringing together the three movements I knew of which claimed to be working for cosmic harmony through integrative processes. This ability alone merits some attention. But I do not see how this can be proclaimed until we rise above personalities and personalisms. And this is being done, not because we have movements for the “brotherhood of man” but despite these movements. There is nothing valuable gained by pretense at brotherhood. And the dismal failure of the Baha’is is evidence of it. Their “Universal Temple” in Illinois began as a ruin and remains as a ruin and not a temple.
It is not pleasant to remind you who were born in India of the importance of the juncture of rivers establishing a holy place, as at Allahabad. There are two and just two geographical environments for holy places into which I do not intend to go now. But so long as Allahabads are merely the scenes of physical movement and not of psychic and spiritual movements, we shall remain a divided world despite all rhetoric to the contrary.
As indicated in the letter to Mr. Hills, I made the decision in life to accept Sri Krishna and not the wealth, the prowess, the force, the fame of the world. And when I return to your country, and even before, not only will “The Dance of Universal Peace” be performed, but also the Flute-of-Krishna.
There is no intention here to warn your colleagues. The so-called “American Academy of Asian Studies” not only denied my spiritual attainments, but even that I was a Californian. This lie is having its natural Karma, for the roots are deep here and my “How California Can help Asia” is elsewhere receiving nothing but encouragement and accord.
What is more I have met the man who has been chief of intelligence who knows all the religious and spiritual movements of the Far East, but all the groups in this country that claim to be teaching Oriental religion and philosophies at all levels. Nobody is going to graduate from any “American Academy of Asia Studies” and get any State Department position, and may even have difficulty with the Peace Corps until and unless a human position is reached. One does not know what has been gained by denying a person his birthright and certainly the karma of it is operative. It has been a shame that you do not recognize even the ordinary working of ordinary karma.
There is nothing more needed than Vijnanavada but one thing and Vijnanavada is undoubtedly the next step. That difficulty on the campus of the University of California is nothing but an outcome of those straggling for personality—leadership and those struggling for “truth” leadership and I can assure you that truth will always win.
That which is beyond Vijnanavada is Ananda and Prajna into which one need not go here. Karma operates and the wise man is indifferent to praise, blame and fame. Soon the wheel will turn and this person will be on top. It is most unfortunate that even the so-called “Maharshi” is welcomed and the living Kabirs are rejected. You could rise, rise with the stream of truth, if you only would.
Faithfully,
Sam
772 Clementina St.,
San Francisco 3, Calif.
July 29, 1966
My dear Haridas:
Modern Man’s Religion has been received and read and it is very difficult to be totally honest and totally semantic. For one is compelled to use the very analytical and inadequate English language which does not have the proper words for this subject matter.
I am today studying Sri Aurobindo and in rather close connection with Upanishads. Our totally verbose analytical manasic heritage has failed, and while you communicate “Modern Man’s Religion” you are using traditional terms, or symbols which do not always reflect properly what you seem to have in mind. One of the great contributions of Sri Aurobindo is that of altering our speech to connote our thoughts, so he has given us, and I think rightly, new words which cover many psychological and mystical experiences for which we have no terminology and are too proud to be humble—and those that claim humility are 90% hypocrites, such as one does not mind in the scientific world.
I am reading at the same time an almost puerile elementary work and a grand rhapsody and am forced to use a language which has no levels or particulars to reflect properly either the elementary-analysis or the rhapsody, and it is very difficult to put down 1,2,3,4,5 to present the Taittiriya Upanishad Matrix and my conclusion, in re Sri Aurobindo is that he has integrated the Upanishadic teachings. But accepting him as the great Vijnanavadin of the age, makes it still more difficult to communicate reactions as the analytical-manushic level where one differs on many points; or the rhapsodic-Ananda level where one is so upraised that any reaction or criticism seems cruel, unwarranted, unworthy and confusing.
But having posited the total agreement at the unifying Anandavadic level, if you can keep this in mind and consider it as background, then some faults at the manasic level will be indicated. And if there is a general criticism (not necessarily validated), the attempt to combine Manas and Ananda without Vijnana is most difficult, especially if one were to take this as a work of philosophy (there one would have to break down manas, too, into its several levels).
The Comteian thesis on page 15 is correct, but while he posited religion-metaphysics-science, his “religion” means religion, his “metaphysics” means metaphysics , but his “science” does not mean science. Science today is the result of the work of mankind, not of man or men alone and is a Vijnandavadic effort. The word has remained the same word, the context is quite different.
The Comteian “religion” is at the manasic level and your “Modern Man’s Religion” is at the vijnana-level, imbedded though it also be in the anandic-rhapsodic effort.
If this book were not published in California, I should overlook some “nice” points. This State produced, “At the Foot of the Master” by a writer who never sat at the feet of any masters (at least not in this lifetime) and is in fact incapable of sitting at the feet of masters. Sam has sat at the feet of many masters and would not think of writing a book using that termination anyhow. But the world has accepted “At the Feet of the Master” by one who has not sat at the foot of masters and so far has rejected one who has sat at the feet of many Masters. This, of course, is not your fault, but it makes a review such as one would offer a scientific work.
The Title, “Modern Man’s Religion” is excellent but “Universal Religion” is presumptuous. Until a person has either had the full experience of various religions, or the full devotion or has sat at the feet of many masters, he can use the term “Universal Religion” to no good purpose. It has become a hackneyed, empty term. What is really universal unless one has worshipped with all peoples, joined in their devotions and perhaps fulfilled their ideals?
“Modern Man’s Religion” is semantically so and at the Vijnanavadic level. In 1926 this person had a public debated with the Baha’is—and they never forgave him—when he asked “What is the difference between a world with fifty competing analytical sects which refused to recognize each other, and fifty “universal brotherhoods” which refuse to recognize each other?” This question which can be answered, was not. The Baha’is spent millions of dollars in an age where money went much further to establish a “Temple of Universal Religion” somewhere in Illinois. The money is gone and the place almost empty.
When I told Ruth St. Denis that I dance “The Dance of Universal Peace” at Fatehpur Sikri she said that Ted Shaun had done the same thirty years previously. The “Dance of Universal Peace” is being withheld until the signal comes from Sri Surendra Ghose—and it is a dance based on the actual rituals of living religions, not about them, but of them.
The American Academy of Asian Studies refused to have any report on Akbar or Fatehpur Sikri. The other night I heard Swami Sambuddhananda from Bombay (where I had met him) speak on “Karma” and yet nobody will accept the karma of absolute refusal to have a lecture on Akbar or Fatehpur Sikri. When I communicated to Mrs. Hollister, she was so delighted she long distanced me.
No doubt Universal Religion may have many levels. Inayat Khan presented “Universal Worship” which uses the scriptures of six (or more) religions. Mrs. Hollister has adopted something like it. So do the Theosophists in India (not here). The coming age will demand the presentation of Abdul Fazl and will ask, “Why was the knowledge of this man suppressed?” It is in the ethers and remains there and the coming generation will question severely the forced undergrounding of human history and human knowledge.
At the Psychedelic Conference I said, “A mystic is anybody that does not attend these meetings.” This is certainly so. The Psychedelic literature has what I call, “Four Englishmen Buddhism” which has nothing to do with Sakya Muni, that is the Indian Sage adept in Mauna Yoga.
So the mind is hardly touched and the heart is very much touched. Sri Aurobindo insisted on the state of “Delight” (I do not know whether he meant Rasa or Ananda or both, it does not matter. There are no English words here, much less for Prema).
I must apologize for not being able to review the book from the various levels of consciousness which you evidently experienced while writing it.
I close very selfishly. The scene is Dehra Dun, the forestry station. “What is your religion?” “I am a Krishna devotee.” “Alright, show me Shiva and Shakti in that tree?” The man could not answer. “Have you studied Plant Physiology?” “I am India’s leading Plant Physiologist.” “Oh no, something is wrong. You say you are a Plant Physiologist and you know the Gita but you can’t show me Shiva and Shakti in that tree?”
When Sam explained the scientist kissed the dust at my feet, literally. This is a far cry from “There is a profound wisdom in nature” (p. 68) As a poet you are fine, but as a sage I want the knowledge.
Recently there was a conference and my friend, Daniel Hoffman of Burlingame criticized the whole group. Sam was asked to arbitrate. “Do you know that in India there is a whole science which we have not studied here, viz. “Plant Psychology.” I don’t know what the effect was. Dr. Lal was in the audience and immediately came over and shook my hands. Daniel Hoffman left quite satisfied. The audience was shaken up.
Thank you very much for the book, and don’t forget the Rasa, the Ananda and the Prema.
Sam
772 Clementina St.,
San Francisco 3, Calif.
August 29, 1966
My dear Haridas:
Thank you for your letter of the 19th. I have returned so as to be at the next session of the Tuesday class. Judith was away the day I called and Leland is on vacation. I was always jumping around between Hollywood, Santa Barbara and Ojai.
The main thing learned at Santa Barbara is that we are now having real cultural exchange and you will find copy of latter on this subject. Very fine things are developing on the campuses of the University of California (all six) which never got into the press.
I have now to make some reports also for the Institute for Democratic Studies and am also, perhaps this morning, writing a letter to President Johnson with peace proposals. My whole life and karma are the same—being an eye-witness or knowing the principal actors has never been accepted, is not accepted now. But no rejections stop the flow of life and this country has become ridiculous in the eyes of the world.* As Dr. Malalasekera said: “How can you trust a nation that does not trust its own citizens?”
*This is not a subjective reflection or samskara. It is based on one of the world surveys of the Institute and the report is now in my possession.
The Temple of Understanding has been sending more and more cordial responses. All of these arise from the same karma, that the little man who was there counts for nothing before the opinions of big people. My experiences at New Delhi and Fatehpur Sikri have been strongly substantiated by the previous experiences of the dancer Ted Shawn and other non-political envoys.
They openly accept my presentations of Emperor Akbar and Prince Dara Shikoh—which all of the so-called principles of the so-called American Academy of Asian Studies rejected (a priori excepting Ernest Wood), and so a lot of other institutions. But karma is karma and self-excusing does not absolve from karma.
Now my next project—and that is why I mention this—is to go the leaders of the Temple to respect, if not accept, Sri Aurobindo. You know, Haridas, there has been a bit of revolutionary in me and you probably know that all kinds of revolutionaries have accepted Aurobindo.
During the recent LSD conference the vast majority rejected the social revolution for a spiritual revolution and 300-400 Americans joined in singing Indian spiritual songs and mantrams! And it is this transcendent revolution and none of your dialectical ones that attracts me.
My next step will be to try to reach President Johnson with a Peace Proposal. Our good friend, Dr. Radhakrishnan long ago accepted my reports.
The history of Dilip Koomar Roy is an example of the transcendent transformation of a person who was near us. My visit to Poona was full of delights at all levels (including running into San Franciscans). I was told he had become a saint but one visit was convincing. He illustrates Prema Yoga and no nonsense about it.
Actually this has helped me with my own spiritual music which is a blending, so to speak, of Sufism, Bhakti and Vedic elements. As the person is in a state of selflessness I have no way of making a literary report. Indirectly I reported to this Akbar Khan, the musician, who performs in this region. I heard him once at Bombay but have no time for this sort of entertainment.
This is the age of Integration and there is no question about it. But it is also a time of suffering to many of my friends in all directions and that affects the social life.
Yes, it would be easy to write up either my visit to Koomar Roy or on Integral Philosophy and Integral Yoga. As hinted above I was about ready to do that anyhow for the Temple of Understanding.
Faithfully,
Sam
P.S. Princess Poon has come out in no uncertain terms against the American drivel which passes for “Buddhism.” There is more to that than meets the eye. I have had two reports from Americans who went to Thailand and complained that those people were not following Buddha. You can guess where they got their starts.
410 Precita
May 7, 1968
My dear Haridas:
Reality, “Realism” and Karma.
This is a very strange letter. A copy may get into the hands of Dr. Landrum, and copy is going to our good friend, Rudolph Schaeffer.
Sam Lewis is now an adviser, perhaps a top adviser to three distinct summit gatherings in Asia. While he is refused admission to similar gatherings (at lower levels) in this land, he is now regarded in certain capacities abroad, considerably higher than on his two separate visits. These visitors were annotated and one has pretty complete diaries, but the vast majority of non-scientists engaged in what they call “Asian Affairs” refuse to look at these diaries or even to admit their existence. And whereas one has sat on the panel in top level meetings in India, one cannot always gain access, at any level, to similar meetings in this land.
The Law of Karma operates and it is most unfortunate that “important” people seem unable to apply it to themselves. The greatest example was the case of the late Nicholas Roerich who made himself a “Master,” became wealthy and powerful and as my own Sufi teacher said, “What Brahma takes centuries to create, Shiva may destroy in a minute.” No lesson has been learned from this and lesser “Roerichs” have similar history. (None the less my knowledge of Roerich put me in good stead at the University of Washington in Seattle where they did not a priori refuse an interview.)
I have become a Patron to the Rudolph Schaeffer School and sooner or later he may be sending a letter. But now through this I offer some history. My father left a substantial estate which is growing but he tied up the money, perhaps for very strong reasons, so that my brother and I have been restricted to live on dividends. Nevertheless a provision was left and an open interpretation which has enabled me (but not my brother) to live in much better circumstances.
For reasons which belong to family history my brother has agreed to a certain interpretation of our father’s last Will, that should he predecease me, he was afraid I would use the money contrary to his wishes, but has assented and really to my becoming a Patron of the Rudolph Schaeffer School. I have now made token payment to satisfy my brother’s interpretation and I am so notifying Rudolph through this. Our only heirs are wealthy and indirect anyhow.
As one on the spiritual path works through Insight and Intuition and not through Logic—indeed one may become outwardly irrational. One has been faced by a terrible dilemma that not only has his history been rejected but a collation of a vast number of manuscripts coming from actual saints and sages of actual Asia. And for the most part this very sensible, material fact has been rejected and a priori rejected by people who tell the world they are working on “Asian Research.” There are many, all over and I am not going to name them.
It is only the absence of a secretariat which prevents my turning them out and not only has Tuttle Publishing Co. accepted in principle, but my good friend, Paul Reps, author of Zen Flesh, Zen Bones has also interceded. Reps will be here on the 19th to speak, presumably at the Church of Mans on Sunday, May 19th at 7:30. He may not remain long. He has a number of appointments all over the country, all over the world.
The hard fact that I have inherited and have all the manuscripts of the late Nyogen Senzaki and it may have been foolish to have destroyed his handwriting that he left a number of things to me that in his so-called “wills” he left to others. Anyhow nobody ever published his works excepting a few “co-authors.” But he also and others have left a number of other very valuable manuscripts of that type of Zen and Ch’an which predominated until a host of Englishmen came into the American social consciousness and demonstrated that they were the “Inventors” of Zen! Neither the late Dr. Wood nor the ubiquitous Alan Watts, nor their successors, would look at the hard facts. So one has the queer dilemma today, if these works are published the benefit must go not to those who would have benefited by granting interviews, but perhaps to Buddhist war orphans!
Along with these are an ever growing number of manuscripts by living and deceased real Zen and Ch’an Masters, I shall be unable to attend many of the next Sri Aurobindo sessions because Dr. Huston Smith of M.I.T. will be in Berkeley the same week and he has accepted the hard fact that one has these manuscripts and so one will supply him with materials not readily available.
Actually my intention is to cooperate with our good friends, Rev, Warwick, Rev. Wagner and Rev. Joe Miller and others, some of whom are life-long friends.
But I also have some Upanishad materials; some of the research of the late Phra Sumangalo and a lot of Sufi material gathered from here and there. This Sufi material has now been sought by a top level international gathering at Lahore, Pakistan. This international gathering is dominated by some of the same people who will play big roles at the forthcoming “summit” meeting of the Temple of Understanding which climaxes this autumn at Darjeeling.
Samuel L. Lewis (Sufi Ahmed Murad Chisti—SAM) is top adviser at both of these conferences. It keeps one very busy.
Mrs. Hollister inadvertently forgot about Dr. S. Radhakrishnan who has never failed to answer any letter. Your old teacher is now living in Madras but he also retains contact with the folks at Pondicherry. When this was done SAM also named the top Sufi who will represent both Sufism and Islam (Dr. Seyyed Nasr of Tehran) and our good friend, Princess Poon Diskul, to represent Buddhism (not invented by Englishmen).
But now one has received a most beautiful letter from our colleague Sri Surendra Mohin Ghose and the door is open for the same role there too with him and Miss Julie Medlock. In this instance another door is open for one of my disciples is preparing to go to India as soon as funds are available and I understand they are available, to represent SAM at these summit levels. It the arrangements be made it will be necessary for us to get together.
(While this is going on, SAM, of course, is not granted the right to attend similar gatherings within the domains of the United States. One has only two courses, to boycott some important gatherings or to shun them and attack them by subtle means. The “only in America” conferences on “Asia” which has little to do with Rand-McNally Asia, is to select personnel, bombast them and try to hypnotize the public that there is “cultural exchange” and something wonderful is going on which requires more money (for them).)
Because these commissions, so to speak, are too such one has given up seeking interviews with anybody and into this vacuum are coming an ever growing number first of young people and now of university representatives who are curious about the real existence of real Sufis, Zennists, Indian saints, etc. When Paul Reps is here we say discuss this situation, and “our” expansion.
Your place is overrun, this house is overrun, Dr. Wagner’s home is overcrowded. The young want real knowledge of the real Orient coming from those who studied Asian cultures with Asians. They are going to get it.
Love and blessings,
Sam
November 26, 1968
Sri Haridas Chaudhuri
3494 21st St.,
San Francisco, Calif.
My dear Haridas:
This year Sam will have a real Thanksgiving for God has given him a place of refuge, a spiritual center in another town where he lives at times with the most loving disciples you can imagine, and they are rapidly becoming God-realized persons subjectively and objectively.
You will find enclosed a report sent to India on some of Sam’s doings. Sam’s relation with Swami Ramdas has not been recognized by dualists and Sam does not care. Dualists have had to perform their functions but their day is waning. And it is not only from Anandashram but also from Pondicherry that requests come to Sam and God opens the doors. The by-passing of the functioning of Prajna and Vijnanavada by dualists does not help bring about any brotherhood, universal or not.
Meeting swami Swahananda was like meeting oneself in another person. We agree that today there are too many seekers and applicants and there must be various teachers to present their offerings to them.
We are now awaiting Swamiji’s Guru, the great Swami Ranganathananda Maharaj, now President of the Ramakrishna Mission. It was he who introduced Sam to Prof. S. C. Chatterji. Sam will never forget the event and when the story is told the future generations will recognize the vast different between experienced mystics and university specialists who lecture and try to explain philosophies of experiences which they themselves have not had.
But it is probable that before the Swamiji Maharaj arrives, the Sufi Pir Vilayat Khan will come. He is attracting the young. He is not attracting the mature. It is quite evident from all news and grapevine that there is open recognition between a large sector of the young and Indian communities—because in former lives they were together anyhow.
Sam’s program to have people eat, dance and pray together is succeeding because in his Kurukshetra he has Sri Krishna. We have the Sufi dances, the Ram dances, the Krishna dances and soon Mantric and Tantric dances, mystery dances and ultimately “The Dance of Shiva.” I am looking to a real peace and brotherhood inclusive and including.
Love and blessings and Happy thanksgiving,
Sam
San Francisco, Calif.
December 7, 1968
Sri Haridas Chaudhuri,
Cultural Integration Fellowship,
3494 21st St.,
San Francisco, Calif. 94110
Dear Ram:
Thank you for your brochure of the 1st. This matter will have to be taken up by my own Board now. We find ourselves in a delicate position that although we should like to cooperate in full our interpretation of cultural understanding, global perspective and East-West Integration is somewhat different not only from your efforts but from the efforts of many groups operative in this region from time to time.
For instance by “Universal Religion” we mean either an integrative effort such as was put into practice by the great Moghul Emperor Akbar, or more recent efforts in the actual geographical, historical and human worlds. This would include the present day entente between great intellectuals and explorers like Marco Pallis and Frithof Schuon, and others, chiefly in alliance with them. To us, these are universal men without any play on the word “universal.”
Or again we feel that if we have Sri Krishna on our side we shall be victorious in our Kurukshetras. This is not only what we feel and have felt but it is only what we are experiencing now and in the recent past. It resulted in obtaining a spiritual Khankah—none of the so-called East-West groups have even recognized the existence of such an institution—but its rather successful functioning.
It has also witnessed the presentation of Dervish dances, some obtained from living Dervishes and some the application of living Sufi spiritual exercises—not recognized as yet by our culture, though now this is being changed within the walls of universities. They are not blind to facts nor the efforts of humanity now or from the past.
This has been followed by the presentation of Yoga Dances, the adaptation of great Mantras to dance forms, a rather successful achievement amount the Young and being recognized because of their factual existence by our more objective friends, and others.
During this period there have been interviews with Mr. Paul Reps, a very prominent example of a living person whose whole life and career exemplifies real East-West integration and perhaps more.
We have also been visited by actual Vietnamese Buddhists and Hebrew Chassid’s. Next week we shall have the pleasure of a joint meeting with the famous Lama Anagarika Govinda. Next we are awaiting the arrival of the Sufi Pir, Vilayat Khan. And after the first of the year we intend to give full cooperation to the wonderful Swami Maharaj Ranganathananda who will be in San Francisco.
We expect to present to Swamiji our Yoga Dances, a parallel effort to our epic poetry as exemplified by “The Rejected Avatar.”
We feel we have Sri Krishna in our Kurukshetra. During this period the board will take into consideration possible financial gifts to your good selves. But don’t you think it might occasional be spiced with slight recognition of our actual spiritual work and social undertakings?
Love and blessings,
Sufi Ahmed Murad Chisti
8 December 1968
San Francisco, Calif. 94110
My dear Haridas:
You will find copies of two letters herein which will explain in part why I wish to have my name dropped from your rolls. We have decided the money can better be used at Pondicherry.
I appreciate all you have taught me but do not appreciate your almost absolute refusal to accept my work and the much greater work of Emperor Akbar and Prince Dara Shikoh.
This is a New Age, an age of the very higher minds of which Sri Aurobindo foretold.
I am awaiting a long series of conferences with a disciple. It is notable how the “good” people and the “self-realized” Yogis refuse to greet one as a fellow-human being. I am satisfied. I shall not greet them either. But unlike the “good” people and the “Yogis” I shall not return in kind, but intend to work for the New Order on the spiritual bases.
I have a long background—which you and your colleagues have chosen to be blind too—in the fields of agriculture and technology and methods by which we can help India practice all and no nonsense. I intend to apply this knowledge now for Aurobindo. Your followers did not attend my lectures on Auroville and have not shown any interest in it actually.
So be it. My job is not to reform others but to serve God and the New Age.
Again thanking you for past favors and instructions,
Faithfully,
Sufi Ahmed Murad Chisti
Venerable He-Kwang, Zen-shi
S. A. M.
910 Railroad Ave.
Novato, Calif. 94947
December 19, 1968
Sri Haridas Chaudhury
3494 21st Street
San Francisco, Calif. 94110
My dear Haridas:
I must regretfully refuse your kind invitation to attend your Christmas party. When Chassid saint came to San Francisco and asked me to call on him, I said I would but he would lose face, because I was nearly 50 years older. He took a taxi immediately and we embraced, exactly as one has been embraced by holy men of all faiths, including Sant Keshevadas, your present colleague.
No doubt the enclosed carbon of a letter to Dr. Huston Smith of M.I.T. will explain my position. My 60th birthday was celebrated by the Swami Ranganathananda Maharaj referred to. He brought with him your own teacher Professor S.C. Chatterji. I have met your teacher as an equal; your pupils regard me as an inferior. So be it.
There is now a new age which recognizes spirituality of direct experience. It is being demonstrated. It is winning hearts. It is winning God’s children, not societies’ darlings. No doubt there is room for each and all. Sam seems to have be chosen rather than do the choosing.
Sam has been a long parade of so-called East-West cultural centers from which not only Sufis but those with real Zen attainment have be excluded. So be it. Sam’s relations with the late Papa Ramdas have never publicly been recognized. So be it.
Whatever else be true, Sam is perhaps the first person in history to have had the spiritual awakenings of Sufism, Vedanta and Zen. The doors are now opening. In the Universities and out. There is no compulsion from Sufism and one should prefer brotherhood to rivalry, but one is tired of sitting in an audience listening to self-acclaimed experts on cosmic consciousness etc, because they have read books.
One of the things wherein Sam has been rejected—he has always been rejected in the past and doesn’t care—was to have public lectures on nyoya logic as against Aristotle. Hayakawa may be in the news; for years he absolutely refused to consider nyoya as an alternate to Aristotle. I am pleased to say that Indian logic is now going to be offered on the Berkeley campus. There are also going to be seminars and classes to which Sam has been invited as an equal, and there may even be some where he shall go as a superior. Why not? In the name of God, why not?
The so-called Maharshi was welcome at the so-called American Academy of Asian Studies; Sam was not. Now you have a rival organization. Sam is awaiting the coming of another guru. There is a question whether your organization or the AAAS will get hold of this guru. I have never seen you turn a guru down yet.
When the Maharshi was here, Sam got hold of his passport by the grace of God, but he found it was useless to try to save those who love to be bilked. This guru who is coming and will no doubt be welcomed is the forefront of wealthy persons who indulge in promiscuous sex and drugs. They are going to hide behind him. As a guru is a guru, he will be welcomed by either the AAAS or your group. All right, welcome him.
Love is not devoid of intelligence. Love is not devoid of human consideration.
Sam has been coming out for finite compassion. He went to hear Lama Anagarika Govinda the other night. This man has all the credentials—European birth, University education and living in monasteries. He has been presented as the advocate of infinite compassion. The audience saw the infinite compassion demonstrated the other night. A lot would prefer finite compassion.
Sam had with him the latest public address of Her Serene Highness Princess Poon. I don’t think there was a single subject other than the use of the word Buddhism on which these people agreed. Sufism—which so far you have rejected—teaches that a spiritual teacher should be the embodiment of love, or joy or peace or power or composure. Evidently the advocates of “infinite compassion” need none of these. True, Sam has met spiritual leaders of many faiths who have one or more of love or joy or peace or power or composure.
When the day comes when you will accept and respect some of the statements of the first American you met when you came here, I shall be very glad to change my attitude. Hypocrisy is the one sin not permitted to a dervish.
Love and Blessings,
Sam
410 Precita Ave.,
San Francisco, Calif.
December 23, 1968
Sri Haridas Chaudhuri
3494 21st St.,
San Francisco, Calif. 94110
My dear Haridas:
A great Sufi has said, “Consideration consists of practicing consideration and never expecting consideration.” This is excellent but there is no need to contribute to any organization which simply will not accept either the facts of history or the accomplishment of a personality.
I have sat by the side of holy men from one end of Asia to the other, all inclusive. Now I await the coming here of the Sufi Pir Vilayat Khan and the great (to me) Swami Ranganathananda Maharaj. There will be no more nonsense about private “universal religion” of self-important people who have never bent their knees in places of devotion. The real “universal religion” is now manifesting and it is all inclusive and does not depend either on university prowess or social standing.
This week we shall have details of Auroville from one of my disciples who has been there and is most concerned and may return. Auroville is something which may stand or fall, but all these “academies” for Asian or non-Asian studies will be subject, are subject to anicca and karma and they shall disappear so the real representatives of the real religions and wisdoms of the real world will meet the public.
This will manifest on the Berkeley campus soon in two forms: (a) the organization of the Indian students themselves; (b) the suitable courses from which a Sufi will not be excluded.
We shall have Sri Krishna and perhaps more. The letter to Finley Dunne of The Temple of Understanding may or may not be self-explanatory. These people at least accepted the historicity of Emperor Akbar and Prince Dara Shikoh. They also accept the existence of the operative Sufi Orders. And now that the Humanists have accepted from this person his real Zen experiences with real Zen Masters is it not better for Sam to contribute to them rather than to groups which have never taken him seriously?
Faithfully,
S. A. M.
Sufi Ahmed Murad Chisti
Ven. He Kwang (Zen-shi)
Samuel L. Lewis
January 12, 1969
My dear Haridas:
I am hoping that some day we shall have a real integrated school of Asian studies where the actual philosophies, religions and cultures of the actual peoples are offered to Americans. This was so in the old Mentorgarten years ago and Sam has waited in vain for a similar move.
As the letter to Paul Reps has the news, the fact that Sam is suddenly being assisted financially means that today he will use this money for the real cultural integration of the ancient and modern, of East and West, and not the overemphasis on certain personalities and the utter exclusion of others.
I am welcome to the Indian students to lecture on the “Religion of Akbar, Fatehpur Sikri and the President of India.” I am now longer appealing to older people for anything at all. I am giving real instructions in real Yoga to the young along with Sufi teachings and the methods of Lord Buddha. I had wished you would have provided for some of these: now there is no more time. The growing number of active disciples is helping opening up many doors previously closed. I wished you could join me: no further effort will be done thusways.
Faithfully,
Sufi Ahmed Murad Chisti
August 17, 1969
Dear Ram,
It is with no spirit of joy that one finds you have cut yourself apart from American seekers and American money, and especially the latter. The teachings of Sri Aurobindo indicate that there is a cosmic revolution and at this time higher entities would appear and function in the flesh. This is quite in accord with Indian Cosmic Psychology which is seldom presented to the public.
We have so-called “Krishna Consciousness” which is most certainly nothing consciously of Sri Krishna. We have “Self- realization” which shows no sign of Christ-consciousness or Mohammed consciousness or Mukti. We have the words and we have a limited Bhakti and the manas-ahankara lectures on the Gita.
But not in his ineffability and foolishness, and especially in His Folly, has chosen first a Walt Whitman and today many Walt Whitmans who could not get into any “cultural integrative movement.” So they are seeking to establish their own integrative movement which integrates and does not just select “proper leaders.” They realize fully that neither the “cultural integration” movements nor then Zitkos would permit a Sri Ramakrishna nor a Kabir nor a Mohammed to join them—these worthies have not the “credentials”.
Now a lot of young Americans with education and money are coming together to establish a movement, a movement rather than a stern organization, and they have the money, the skills, the land and the spirit of devotion, real devotion. There are so many of these too. They seek leaders and not being filled with “humility” they can and do listen.
Along with that there is a growing movement among university professors seeking persons who have had some glimpse of Moksha, satori, Christ, etc., more and more and more. They are eager and willing. They are poles from your friends who “teach” Asian philosophy via the cocktail party plus money method, all of whom have “credentials” for your work, apparently. We give the God-Yoga, not the cocktail party Yoga; we have real teachers, real persons who lived on the real earth within the last century.
The New Age is upon us. One has now more resources, more friends, more opportunities, and with the aid of the living God (inshallah)—who is seldom if ever mentioned any more—I think we shall see the real Integration of East and West; of heart and head. Too bad you are so little interested.
Faithfully,
Samuel L. Lewis
Samuel L. Lewis
410 Precita
San Francisco, CA 94110
August 22, 1969
Sri Haridas Chaudhuri
3494 21st St.,
San Francisco, 94110
Dear Ram:
Enclosed copies of two letters support the principle that Atman is Brahman
and that “God” is found in the human beings but not necessarily in the
institutions, ideas and acts of said human
beings.
They also support the principle that is the human body are raksha-souls,
asura-souls,
manusha-souls. ghandarvas, devas and mahatmas, etc. They reject the idea that
an asura or a
manusha who is a university graduate, not to say Ph.D. is always above the
unfortunate gandharva, or deva or mahatma who may, like Sri Ramakrishna, to
illiterate.
The movement of a multitude of young Americans, advanced on the Upanishadic scales above Ph.D. and other worthies: having their own funds and intellectual and spiritual researches, have dared and are daring to do what the Zitkos would not and could not do and are illustrating the New Age and the appearance of over-men and supermen without the good-graces of graduates of British and European universities.
The evolution predicated by Sri Aurobindo goes on and your absolute refusal to accept this person as a representative of the Sufi Orders itself provides a platform for otherwise was unnecessary dualistic behavior. We are going to have an Integrative movement which integrates; we are having world movements by brilliant young people of all races and creeds, largely American born and American educated, more concerned with cosmic realization than social prestige and university degrees. There is absolutely nothing that keeps you out but your own refusal to accept Sankara in the warner. A drop of real Yoga is worth all the plaudits and honors of the world.
Love and blessings,
Sam
Samuel L. Lewis
410 Precita
San Francisco, CA 94110
September 23. 1969
California School of Integral Studies
3494 21st St.,
San Francisco, Calif. 94110
My dear Haridas:
The great, tragedy in your life has been the playing with words, and your refusal to accept Sankara that Brahm may be in human beings as well as in made elephants.
You will find a letter enclosed to The Temple of Understanding. Having now that great American virtue, funds, I am able and willing to attend the next session. Now only that such a fine personal and personality relation has been established with the leaders that they are quite willing to have a Sufi speak, something unheard of by the various competing schools of verbalized “integral studies.” And once that is done the world will see the difference between actualities and playing with words.
No doubt “The Tyranny of Words” is a great game. It was indulged in by Stuart Chase, the author of the book; by the Semanticists who play at games and others. There are only two “virtues”: money and fame and if you haven’t them you are unwelcome. But there are enough peoples and organizations that actually accept knowledge, and perhaps wisdom as values in life. And until this is done we are not going to have any integration.
Not only has my financial situation improved, but I have at least one backer to attend any and all conferences of The Temple of Understanding. I may be meeting men like Dr. Radhakrishnan and Swami Bhaskarananda and Dr. Walpole Rahul who have treated me as an actual while your colleagues and yourself have always treated a Sufi as an inferior. This is the “moral and spiritual progress” of the day which you have so unfortunately applauded—and wars go on, and misunderstandings but not so such as before.
I have also begun a campaign of distributing Encyclopedias of Buddhism. These Encyclopedias are being given to universities. The Encyclopedia was not compiled from the dialectics and speculations of your various European and British colleagues—no Jung, no Huxley and no nonsense.
Here we measure spiritual development by Ananda, the experience thereof. And Yoga, to us, means union-with-God and not some flipping and flippant non-process called “Integral Yoga” which has nothing to do with divine experience, excepting to shun it.
We are going into an age of brotherhood, integration and understanding and the universities are inviting the person whom the “cults” despise. This is “moral and spiritual” no doubt, but it is even more certainly unreal.
I am very, very sorry you have substituted realism for reality.
Faithfully,
Sam
Jan. 4, 1970
Sri Haridas Chaudhuri
Cultural Integration Fellowship
3494 21st St.
San Francisco, Ca.
Dear Haridas,
This is a new year and this person is preparing to attend a conference of the real world’s religions to be held sometime in Spring. You will find a copy of correspondence in this regard, and also copy of other correspondence herein.
To me it is sad but true that persons and groups making claims small or large, are not therefor and therefrom exempt from the moral law. There will be a seminar on the contemporary religions of Asia this week and the participants have not even considered the Sri Aurobindo movement as worthy to be discussed. The reasons are simple and fundamental: the failure of Sri Aurobindo people to recognize humanity.
Although I offered “Dances of Universal Peace” to the leaders at Pondicherry, they rejected it. And when I remonstrated I received a personal criticism. I wrote back that the personal criticism was certainly in order, that the personal criticism only proved my contentions, and that, although I would not dare claim I was noble or worthy, the efforts of a movement in the name of integral culture to abolish the simple facts of history has demonstrated by the existence and works of Emperor Akbar, the poet Kabir, Prince Dara Shikoh, etc., etc., corroborated my viewpoint, and that truth as I knew it, sometimes included facts and was not concerned with the moral standards of persons involved.
Differing from you and your colleagues in this country, I received a retraction and apology, showing that there are, even among the integrationalists, those who have consideration for humanity as a whole. And this week I must sadly accept the situation that the Sri Aurobindo movement has been excluded from university seminars and classrooms, because of the exclusiveness of its own leaders.
I am not in the least concerned with your personal attitude toward me. I am concerned, and I making it a public record, that there are groups calling themselves integrational which not only refute, but even ignore, solid historicity, and you cannot get beyond that.
As the matters stand the Jesus Christs of this world have no place at your inn. While I think this is a great pity you must hold yourself responsible for the refusal of the substantial intellectual people of this country to accept Sri Aurobindo and his claims, because of the dualism and exclusiveness of the policies of his followers.
So far as I am concerned, this has been corrected in Pondicherry. I am indifferent whether it is corrected here or not. “Unless the Lord buildeth the house, they labor in vain who build.”
In hopes that someday your operations may have some relation to your own words.
Faithfully,
Sam
Jan. 25, 1970
Dr. Haridas Chaudhuri
California School of Asian Studies
3494 21st St.
San Francisco, Ca.
Dear Ram:
One is troubled these days with a dying brother, and the inability on our part to find heirs. We would both like to have endowed a school of Asian studies, i.e. the actual study of Asian cultures as they were and are. But the gimmick seems to be that various persons and institutions will not admit that the donor has any prowess, and the donor has concluded morally and psychologically that no money can go where the prowess is not accepted.
The situation has been complicated or eased by the acceptance of this prowess now in actual institutions of higher learning on one hand, and New Age establishments on the other, all of which are financially sound and seeking knowledge and wisdom, not money.
You need not be astonished then if the prowess of this person is accepted far and wide, and if he therefore is compelled to donate generously to others who have accepted this prowess.
It is of course delightful to find that the Indian students themselves wish to hear talks themselves on their own country by a man who has lived in various parts of it, and may, just may, be acquainted with many aspects of its culture never presented to the American people by institutions.
We hope someday you will come to recognize the moral worth of objective knowledge.
Faithfully,
Sam
910 Railroad Ave.
Novato, Calif. 94947
February 5, 1970
My dear Haridas:
In later life you will never be able to say I didn’t give you a chance. I have always wanted a real Academy of real Asian studies in San Francisco where I was born, despite a lot of unsubstantiated rumors to the contrary. Before God Allah Ram or whatever you want to call him, we are going to have real cultural institutions where the real knowledge and wisdom of the real peoples of Asia will be offered at a price or not a price. I call your attention to an article in today’s paper on miniature Moghul art. I do not know what has been gained by trying to hide this culture from American peoples. It was real, and it is now being given because it was real.
There are now so many institutions concerned with real Asian culture and there is so much money floating around. It is regrettable that you have cut yourself off both from the people and their money. Therefore, you should not be surprised if some or all of your purported aims are being brought into objective manifestation by others.
Faithfully,
Sam
Feb. 7, 1970
Sri Haridas Chaudhuri
Cultural Integration Fellowship
San Francisco, Ca.
Dear Haridas:
You will note by the enclosed that I may soon be leaving for an
international conference at
Geneva, where I am going to be received in my capacity as a spiritual teacher,
and perhaps more.
After the conference, I should be the guest of at least three institutions interested in integrating the actual cultures of East and West and indifferent about the personnel involved in such efforts at integration. I have no intention to try and impress those who are more concerned with the personalities that with the cultures themselves; this belongs to a bygone age.
Thousands of young people are attending the lectures of Baba Ram Dass and more thousands of dollars are being collected. Among other matters, this man is interested in the devices I am using to raise the standards of consciousness, morality, and spirituality among the young. These methods have been remarkably successful, and I may in the future be away from this district much of the year.
A number of us are now ready to establish schools for the presentation to the American public of the literature and esoteric devices used in various schools to help raise human consciousness to higher levels. I had long hoped that such a school could be established here. Apparently not. As the money, students, etc., are now available in many parts of this land, one need not go around begging anybody for anything. I am only sorry this is going to be done quite independently of the efforts of yourself and rival intellectuals who disregard both history and mystical processes.
Sunday I begin my discourses on the Taittiriya Upanishad and will use those methodologies necessary to awaken young aspirants to the reality of the five sheaths, etc.
Faithfully,
Sam
March 6, 1970
California Institute of Asian Studies
3494 21st St.
San Francisco, Calif. 94110
Dear Sirs:
We wish to thank you for your schedule of spring classes. We ourselves are concentrating on peace and understanding through love and the dance—insofar as the dance also expresses love, love as cosmic experience, love as reality.
Our other concentration is on The Temple of Understanding whose leaders convene at the end of the south in Geneva, Switzerland, and in which we are participating directly. These two endeavors give our members who are devotees little time to participate in intellectual gatherings, although we fully the values of such intellectual gatherings.
Love and Blessings,
Sam
March 25, 1970
My dear Haridas:
I was practically the first man you met in reaching this land. I had enough faith in Indian philosophies and in you as a representative of them.
One of the most memorable incidents of my life—and it certainly stands out like a sore thumb—came when your esteemed teacher Dr. Chatterji of Calcutta University attacked me before he was even introduced or I was introduced, as one of those Americans who was sitting at the feet of the, to him, detestible Germans and Europeans whom we has paraded as experts in Oriental philosophy. This is going into my autobiography of course, or into my biography.
The rest of the circumstances were even more ridiculous. I am not going to repeat them, but as I am preparing to leave for a peace conference at a convocation of the real religions of the real world, I am carrying with me proposals, of both Presidents Radhakrishnan and Giri, and have personal introductions to the Indian delegation.
I have already written Sri Surendra Mohan Ghose, and there is little to add.
There is a demand for the actualization of the Dharma in such manners as to expand human consciousness and awareness. I am not so much opposed to your methods as to your absolute uncalled for barriers against other methods, and this in the name of integration. It is too bad. Our Spring Festival was eminently successful. One has a very large and very rapidly growing unorganized following, young people who would gladly attach themselves to any organization or movement concerned with the establishment of friendship and brotherhood between East and West. The desire for leadership is not necessarily evil, but it seldom accomplishes whet is sought.
Fare you well,
Sam
May 4, 1970
Dear Ram:
I must presume that you have read the article, copy of which is enclosed. I should been preferred that this did not happen, but inasmuch as the modern Brahm, so to speak, is to be found only in wild elephants and never in warning peasants, the karma has been very accurate. I wish it were otherwise; I really do.
Now I am called to join a growing number of young people in the state of New Mexico, who accepted the report: “We are going to build our own Auroville here. We do not need political leadership. We have the money the land and the aptitudes; why should we give them to strangers.”
I have returned from the conference of the world’s religions held in Geneva, Switzerland. The people at the top, the real leaders of the real religions of the worlds do not need any verbal, “moral” and “spiritual” revolution. It is the politicians that need that, and yell that, not the religious and spiritual leaders. I regret exceedingly you have joined the politicians; I wish it were otherwise. We need exponents of India’s cosmic philosophies. They are in high demand. I do not believe we are going to get them from the top personnel of the UN. I think it has been most unfortunate that the followers of Sri Aurobindo in general have refused to see Brahm in the peasant and insist on seeing it in that high politician. The karma is obvious; it could not be otherwise.
In addition to other factors in one’s life one has become the recipient of another ample legacy. One is going to use these funds to promote the teaching of Indian philosophies and of forms of mysticism which exist and have long existed. Akbar did reign you know. Prince Dara Shikoh did live you know. This was known to quite a few Europeans who did not proclaim their spirituality. It is soon going to be known to much of the world. I regret exceedingly that you have refused to accept the simple solid facts of history. I certainly wish it were otherwise; I cannot do anything about it. But now in addition to having perhaps some iota of divine wisdom, I certainly do have a much larger proportion of the world’s goods, and it is a pity that you have immobilized the possibility of mutual sharing.
Faithfully,
Sam
August 4, 1970
Haridas Chaudhuri
Cultural Integration Fellowship
San Francisco, Ca,
My dear Haridas:
It is with great regret on my part, and someday it will be with great regret on your part that you have refused to accept the Acharya teachings that Brahm is the essence in all creatures. Before the Living God, before Ram, before Brahm, I can swear I was the very first American you met when you entered the offices of the then prospering American Academy of Asian Studies.
Indirectly at least, and directly slightly, I helped you here, but I am not the least concerned about any thanks for help. I am concerned with your rejection of the highest Indian teachings: “Atman is Brahman, Tat Tvam Asi,” etc., etc.
You will find enclosed a copy of a letter to an old friend. He was one of those who knew I had been engaged professionally in writing about and even exposing cults and new movements in this state of California. Although most of the researches of Luther Whiteman and I were not published in books some were in now defunct magazines. Generations have passed and now there are new writers who are looking for opportunities to “expose” cults, Oriental and pseudo-Oriental movements, etc., etc. They have found this old hand in their own profession and I am being invited both on and off the record to go back into this field. If I do not do it is not for moral reasons, I mean your kind of moral reasons. It is because spiritual movements are expanding in this land at a tremendous rate and I am receiving real invitations at a rate too rapid to assimilate.
The first thing I am going to write up are the details of the conference of the real leaders of the real religions of the real world. My secretary and I were the only persons present who were successful in two-way communications with all, and I mean all, the delegates. Cards had to be laid on the table. Pretenses were so rapidly exposed that everyone become sober.
Meher Baba, Sai Baba, Sri Aurobindo, and all 20th century verbally inclusive groups were not present. When they have come there have been personality tugs of war started when the followers of Bahaullah spoke. The Baha’is of course are elegantly excluded from all the “world,” “universal,” “integrative” movements of the day. Most of them also exclude the Sufis, and now thank God and praise Allah, the Sufis have their own money and their own publications and they are getting together more and more and more.
In the same vein the Sufis are being invited and the “world,” “integrative,” “universal” group are not daring to show up at Holy Men’s gatherings, etc. I have never wished to be negative, but I not only have been successful in doing in New Mexico what you and Zitko and I mean you and Zitko could not do in Arizona. And I also am being invited to Arizona to do what you and Zitko and I mean you Zitko didn’t do in that state.
“Unless the Lord buildeth a house, they labor in vein who build.” It is now time to publicly damn and condemn all those sham efforts are godless Yoga. You will have to make a decision.
Sam
Samuel L. Lewis
410 Precita
San Francisco, CA 94110
August 31, 1970
California Institute of Asian Studies
3494 21st St.
San Francisco, Ca. 94110
Dear Sirs:
I wish to call to your attention that my teacher whose name is above is both a validated Sufi Murshid, Indian Guru, and Zen Master. Perhaps the first in history to be recognized by those who have the qualifications to recognize.
While we are interested in your efforts to have American-Asian relations, we differ from you profoundly and entirely that social prestige, money, or University degrees have anything to do with spiritual fulfillment.
We even more profoundly differ from your one-way street traffic which you have mis-labelled “advaita.” Murshid is now being recognized by the valid leaders of religions, mysticism, and Indian spiritual cultures which are sending representatives to this country. We absolutely cannot accept any sort of verbal integration which excludes, and you certainly do exclude. So please keep our name off your list.
Faithfully,
Melvin Meyer,
Secretary to Samuel L. Lewis