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The figure of Virsa Singh was referred to as Maharaj in his earlier years and Baba Virsa Singh in his later years.Despite their size or their many facets, Y ogi Bhajan ’ s legacy and empire were decid- edly built upon the practice of Kundalini Y oga. Where ver his students located them- selves, as primarily Sikhs, employees of the businesses, healers, yoga teachers, yoga practit ioner s, or a comb inatio n thereof, vir tually every s ingle pe rson wa s introdu ced to Y ogi Bhajan and his Healthy, Happy, Holy Organization (3HO) through the practice of Kundalini Y oga. Previously untaught to the public and presented as distinct from other forms of hatha yoga being taught, Y ogi Bhajan ’ s Kundalini Y oga was a vigorous and intense com- bination of postures or asana, rhythmic movement, chanting, meditation, and intense breathing exercises or pranay ama.A few months after newspapers and wire services ran their obituaries of Y og i Bhajan, Aquar ian Times, the official magazine of 3HO, ran an obituary of its own in the form of a tribute issue to honor its spir itual guide. Crafting a smooth n arrative from fragments of Yogi Bhajan ’ s lectures that had been retold and passed on by his students for decades, Shanti Kaur ’ s piece told of Y og i Bhajan ’ s training in K undalini Y oga from his teacher Sant Hazara Singh. While just a young boy, the privileged and spirited Y ogi Bhajan was sent to study under his teacher, a Sikh sant and mystic who had memorized the 1430-page Siri Guru Granth Sahib and was a master of the mar tial art of Gatka, White T antric Yoga, and K undalini Y oga. Sant Hazara Singh was a str ict disciplinarian and brutally demanding, often putting his y oung student through exhaustive trials and yogic training that molded his character. At the age of 16, and just before Partition would tear India apart, Sant Hazara Singh declared Y ogi Bhajan a master of Kundalini Y oga, ended his own role as his teacher, and told him that the two w ere never to see each other again. For the students of Y og i Bhajan, the history of Sant Hazara Singh is more than a matter of simple genealogy or lineage. Sant Hazara Singh is the only tangible person offered who precedes Y ogi Bhajan in the lineage of Kundalini Y oga. The idea of the Golden Chain also helps to bolster the accepted belief in 3HO that Kundalini Y oga was an ancient practice that was forced into secrecy for centuries until Y og i Bhajan taught it openly in the W est. The secrecy explains why nothing predating Y og i Bhajan seems to mention the specific details of Kundalini Y oga ’ s practice in the same context, while the Golden Chain of masters and their students explains how such a practice could be passed down and remain intact until the late 1960s. But when the Golden Chain of Kundalini Y oga is investigated rather than invoked, it unravels. Within the first 2 years of 3HO is a hidden and vigorously revised history that stands in stark contrast to the accepted understanding of what Yogi Bhajan ’ s Kundalini Y oga is and where it originated. A 3-month trip that Yogi Bhajan took to India with 84 of his students in December 1970 can be seen as the dramatic, demarcating pivot that ended the initial understanding of Y ogi Bhajan ’ s Kundalini Y oga and birthed its current, popularly understood mythology. Instead of a single unaltered lineage, there lies a progression of forgotten and abandoned teacher s, figures invented and introduced, and a process of narration and mythologizing born out of cultural context, temporal events, and pragmatic necessity. 370 SIKH FORMATIONS Born in present-day Pakistan about 8 years after Yogi Bhajan, Virsa Singh moved with his family to the Indian-controlled section of the Punjab during the Partition of 1947. Soon after the move and at the age of 10, the young Virsa Singh became quiet and introspective, detaching from worldly life and meditating for 12 hours a day. He then had a vision of Baba Siri Chand, the son of Gur u Nanak, who appeared to him in physical for m. Baba Siri Chand instructed the young Virsa Singh to repeat the Naam of Ek Onkar Sat Nam Siri Wahe Guru, and later, Gur u Nanak and Guru Gobind Singh also appeared to Virsa Singh (Fisher 1992, chap. 20). Virsa Singh became itinerant and miracles and healings were done through him. By the late 1960s, Maharaj Virsa Singh was living in New Delhi at 9 T een Mur ti Street in a house given to his student and member of Parliament Nirlep Kaur, and by 1968, a farm and spiritual center to be known as Gobind Sadan was being constructed on the outskirts of the city, inspired by the models of Guru Nanak and Guru Gobind Singh and with the Siri Gur u Granth Sahib at its center. Y ogi Bhajan was living in New Delhi at this time, but it was his wife, born Inderjit Kaur Uppal and popularly known today as BibiJi, who was the initial devotee of Maharaj Virsa Singh. A student of Maharaj Virsa Singh was told by Maharaj himself how BibiJi would carry bricks and dirt on her head to help the constr uction at Gobind Sadan and, before there were buildings on the land, would sleep on the ground after a day of service there. 4 It was BibiJi who told Y ogi Bhajan to go to Maharaj Virsa Singh and receive darshan from him (Khalsa 1970b, 2). In time, Y ogi Bhajan himself would bring others to Maharaj Virsa Singh, including Major Sahib, the man who gave Gobind Sadan its name (Singh 2010). During his first few years in the USA, Yogi Bhajan would often repeat a story of how he w ould visit Maharaj Virsa Singh after he finished his day ’ s work as a customs officer at Delhi ’ s Palam airport. This story was written up, printed, and offered as one of the few pieces of 3HO literature available to students and guests in the early days in Los Angeles. 5,6 While there is no secondary confirmation of Yogi Bhajan ’ s story of being touched on the forehead and becoming enlightened, Maharaj Virsa Singh himself stated that he gav e Y ogi Bhajan the Naam of Ek Ong Kar Sat Nam Siri W ahe Gur u in 1968, something that Y og i Bhajan himself recounted in an early lecture that he gave in Los Angeles and was often repeated within 3HO (Y og i Bhajan 1969; Anonymous 1970a). According to devotees of Maharaj Virsa Singh, the Naam of Ek Ong Kar Sat Nam Siri Wahe Guru can be traced back to Guru Gobind Singh and a Janamsakhi from Bhai Ram Koer, a Sikh from the Cour t of the T enth Guru (Singh 2008, 115). Maharaj Virsa Singh would give Naam openly and publically, often to large crowds of people, but at times he would give it directly to indi- viduals. Outwardly, the process of giving Naam is simple: the Master recites the mantra FROM MAHARAJ TO MAHAN TANTRIC 371 Inwardly, the giving of Naam is described as a muc h deeper and powerful mystical experience. A former student of Y og i Bhajan who went on to study with Maharaj Virsa Singh after Y og i Bhajan ’ s death, Bhai Himat Singh, described the experience of receiving Naam from Maharaj Virsa Singh as something encompassing a blessing and a transmission of spiritual power. Y ogi Bhajan also claimed that he was sent to the W est by Virsa Singh and that shortly before departing he was presented with his master ’ s sandals in a ceremony. In his earliest days in the USA, as a matter of deep respect, Y ogi Bhajan would place these sandals on his altar, and a photograph of these sandals was included on a brochure printed to promote a celebration of Maharaj Virsa Singh ’ s birthday. 7 W ar ren Stagg, Y ogi Bhajan ’ s second host in Los Angeles after Doctor Amarjit Singh Marwah, remembers that Y ogi Bhajan would place the sandals on the bed that he was given and sleep on the floor. 8 While, again, there is no secondary confir mation of the narrative involving the giving of sandals, the term which Yogi Bhajan repeatedly used to describe Maharaj Virsa Singh was clear: Master (Y ogi Bhajan 1969, Khalsa 1970a) (figure 1). Figure 1 Maharaj Virsa Singh standing in th e freshly ploughed fields at Gobin d Sadan, outside of New Delhi, circa 1971 (Image with permissi on of Gobind Sadan archives). 372 SIKH FORMATIONS While chanting the Naam of Ek Ong Kar Sat Nam Siri Wahe Guru was essential for the students of Y og i Bhajan ’ s Kundalini Y oga, the physical elements of the practice did not come from Maharaj Virsa Singh, but rather came from a Hindu yogi named Swami Dhir- endra Brahmachari, 5 years older to Yogi Bhajan. When he was just an adolescent, Dhir- endra met his guru, Maharishi Kar tikeya, in Bihar and began to study yoga and related subjects under him (Brahmachari 1973, xiii). By the time he was in his forties, Swami Dhirendra Brahmachari was a teacher in his own right and based out of his Vishwayatan Y ogashram in New Delhi. In addition to g rowing acclaim, he counted Jawaharlal Nehru and his daughter Indira Gandhi among his students. It was at this center in the early 1960s where Y ogi Bhajan began to study with Swami Dhirendra Brahmac hari. The former director of the ashram, Mrs Vanmala V achani, described Yogi Bhajan as a fre- quent visitor to Dhirendra ’ s classes, but not a very close student or acolyte. 11 While Swami Dhirendra Brahmachari was viewed as a teacher of hatha yoga, the essence of his teaching was Su.The two English-language titles of Swami Dhirendra ’ s teachings w ere included in the bibliography of a 2003 book of photographs and poetry dedicated to Yogi Bhajan ’ s hatha yoga practice and claimed expertise in the late 1960s (Khalsa 2003, 204). Sometimes, these two practices would be juxtaposed, and Kundalini Y oga students would chant Naam immediately following a yoga set. Y ogi Bhajan himself acknowledged this coalescence in an early lecture, saying There are two wa ys to find the Divine. One way is that y ou open the solar plexus and charge your solar centers. Y ou get direct with the Divine. The other method is Figure 2 Yogi Bhajan ’ s teacher Swami Dhirendra Brahmachari demonstrating the posture Ut ta.Y ogi Bhajan (1972, 7) While this melange was presented as a seamless for m to students of his Kundalini Y oga, Y ogi Bhajan was radically combining two disparate practices and making significant modifications to each. Maharaj Virsa Singh did not believe in yoga as a spiritual path, and his followers at Gobind Sadan did not practice any form of physical yoga. In the process of combining the teach- ings of Maharaj Virsa Singh and Swami Dhirendra Brahmachari, Yogi Bhajan also made his Kundalini Y oga more palatable and appealing to his young audience in the USA. While Kundalini Y oga comingled elements from both Maharaj Virsa Singh and Swami Dhirendra Brahmachari, each these two figures was represented in distinctive ways that point toward a conscious and deliberate construction by Y ogi Bhajan of himself as a leader and Kundalini Y oga as a distinct practice. For Y og i Bhajan ’ s initial stu- dents, Maharaj Virsa Singh was openly acknowledged as the teacher of Y og i Bhajan and a powerful, m ythologized touchstone for their practice. To an outside audience, it was just the opposite. The reasons for claiming Swami Dhirendra Brahmachari publically and Maharaj Virsa Singh privately make sense in the context of the time. The respectable and pro- fessional credential of the former would make Y ogi Bhajan look more serious and note- worthy for newspaper reader s and the general public. Y ogi Bhajan would paradoxically be more significant as the student of a great master than as the head of his own singular and contemporarily constr ucted practice. But lineage was a double-edged sword. Most spiritual teac hers who came to the USA from the East in the late 1960s had received their position after the passing of their own teacher and, mundanely speaking, risked none of what they built in the FROM MAHARAJ TO MAHAN TANTRIC 375 As attested to by the students of Baba Ram Das who went to India to find his teacher Neem Karoli Baba or the readers of Carlos Castaneda ’ s works who v entured into the Mexican desert to find his alleged and elusive Yaqui guide Don Juan, a living teacher of a teacher who was even remotely accessible could prove to be a legitimate rival. Y og i Bhajan was in the awkward position of having not one, but tw o of his teachers alive, well, and availabl e to his own students. Additionally, there were serious disconnects between what he taught his students and what his claimed teachers taught. This tension would grow within the rapid expansion of Y ogi Bhajan ’ s first 2 years as a teacher in the W est and would foster a radical shift in how he portrayed himself and his students understood him in the wake of a catastrophic and dynamic 3-month trip that Y ogi Bhajan took with his students to India in late 1970 and early 1971. For someone like Y og i Bhajan, charismatic, physically imposing, and offering the secrets of the mythical and dangerous kundalini energy, Los Angeles in 1969 was the right place at the right time. In this atmosphere of seemingly limitless possibilities for a yoga teacher, Y og i Bhajan ’ s view of himself and role as a teacher began to quickly shift.Yogi Bhajan told a reporter shor tly before the trip that the group was on a fact-finding mission to India to research how to best get the youth of America off drugs via yoga (Claiborne 1970). Y ogi Bhajan told Jim Baker, one of his senior students in Los Angeles, to come on the trip for the pur pose of getting the blessing of his teacher (Aquarian 2007, 46).