Cultic Studies Journal, Vol. 14, No. 1, 1997, page 97
The effects of Campbell's study may be difficult to predict, but the need for it in light of the
continued attraction of Western seekers, particularly women, for exotic “enlightened”
teachers is inestimable.
Joe Szimhart
Cult Information Specialist
Pottstown, Pennsylvania
Daughters of the Goddess: The Women Saints of India. Linda Johnsen. Yes
International, St. Paul, MN, 1994, 128 pages.
The myths of India are rife with female goddesses both terrifying and placid. From the
blood-filled mouth of Durga to the generous beneficence of Lakshmi, the varieties of
religious experience are conveyed through graphic images. In Linda Johnsen‟s naïve treatise
on women “saints” in India, we get a true believer‟s take on a few individuals who have
become well known in today‟s spiritual marketplace. Goddess worship is embraced by many
“New Age” Westerners as the cutting edge of millennial spirituality yet, it often ignores the
ancient traditions of the East. Those Westerners, both male and female, who idealize their
teacher‟s status as divine risk getting caught up in a culture they neither understand nor
have fully explored. It is often the exotic or eccentric that gets mistaken for the Divine.
Much of what is laid out in the early part of the book are anecdotes and stories handed
down by teachers to convey the difficulties that women have had to confront in a culture
where roles were, and to a great extent still are, defined by men. Where those individuals
triumphed over the disapproval of the society around them, it is a testament to their
courage and determination to realize their spiritual goals at all cost. Unfortunately, Johnsen
gives credence to some individuals who represent a “tradition” with a controversial history.
A case in point is the group led by Gurumayi Chidvilasanada, Sidha Yoga, founded by Swami
Muktananda, who reportedly took advantage of young female disciples while acting as guru
and spiritual teacher. Muktananda is revered to this day by Gurumayi and her many
followers.
In contrast, it was refreshing to read of Anandi Ma‟s exhortation to test the teacher “a
thousand times” yet, “Once you have accepted no questions to be asked. Then you follow.”
In the environment around the teacher, it is often difficult, if not impossible, to express
one‟s concern without being ostracized. This leads many to “jump into” a group they hope
has all the answers without looking critically at the history and qualifications of the teacher.
Among others whom Johnsen has confidently proclaimed saints is Ammachi, a simple
woman who speaks no English, yet has thousands of Western devotees. Her elementary
charm and emotional singing at first glimpse seem innocent enough. Yet, controversy has
swirled around her in India, where questions about the management of an orphanage she
founded raise concern about the integrity of her mission. Also described is Maya Amma, an
avadhut, or unconventional sage, whose age is estimated at 80 years, and who “does not
bother about any of the material concerns of the rest of us, including clothing.” She roams
Southern India with a pack of half-wild dogs. To the faithful, this is a sign of her
commitment to a life of nonattachment. Unfortunately, such behavior on the part of gurus
along with the devotional and unquestioning attitudes of some followers leaves me
concerned for those individuals impressed by the “exciting atmosphere” created around
these individuals.
The effects of Campbell's study may be difficult to predict, but the need for it in light of the
continued attraction of Western seekers, particularly women, for exotic “enlightened”
teachers is inestimable.
Joe Szimhart
Cult Information Specialist
Pottstown, Pennsylvania
Daughters of the Goddess: The Women Saints of India. Linda Johnsen. Yes
International, St. Paul, MN, 1994, 128 pages.
The myths of India are rife with female goddesses both terrifying and placid. From the
blood-filled mouth of Durga to the generous beneficence of Lakshmi, the varieties of
religious experience are conveyed through graphic images. In Linda Johnsen‟s naïve treatise
on women “saints” in India, we get a true believer‟s take on a few individuals who have
become well known in today‟s spiritual marketplace. Goddess worship is embraced by many
“New Age” Westerners as the cutting edge of millennial spirituality yet, it often ignores the
ancient traditions of the East. Those Westerners, both male and female, who idealize their
teacher‟s status as divine risk getting caught up in a culture they neither understand nor
have fully explored. It is often the exotic or eccentric that gets mistaken for the Divine.
Much of what is laid out in the early part of the book are anecdotes and stories handed
down by teachers to convey the difficulties that women have had to confront in a culture
where roles were, and to a great extent still are, defined by men. Where those individuals
triumphed over the disapproval of the society around them, it is a testament to their
courage and determination to realize their spiritual goals at all cost. Unfortunately, Johnsen
gives credence to some individuals who represent a “tradition” with a controversial history.
A case in point is the group led by Gurumayi Chidvilasanada, Sidha Yoga, founded by Swami
Muktananda, who reportedly took advantage of young female disciples while acting as guru
and spiritual teacher. Muktananda is revered to this day by Gurumayi and her many
followers.
In contrast, it was refreshing to read of Anandi Ma‟s exhortation to test the teacher “a
thousand times” yet, “Once you have accepted no questions to be asked. Then you follow.”
In the environment around the teacher, it is often difficult, if not impossible, to express
one‟s concern without being ostracized. This leads many to “jump into” a group they hope
has all the answers without looking critically at the history and qualifications of the teacher.
Among others whom Johnsen has confidently proclaimed saints is Ammachi, a simple
woman who speaks no English, yet has thousands of Western devotees. Her elementary
charm and emotional singing at first glimpse seem innocent enough. Yet, controversy has
swirled around her in India, where questions about the management of an orphanage she
founded raise concern about the integrity of her mission. Also described is Maya Amma, an
avadhut, or unconventional sage, whose age is estimated at 80 years, and who “does not
bother about any of the material concerns of the rest of us, including clothing.” She roams
Southern India with a pack of half-wild dogs. To the faithful, this is a sign of her
commitment to a life of nonattachment. Unfortunately, such behavior on the part of gurus
along with the devotional and unquestioning attitudes of some followers leaves me
concerned for those individuals impressed by the “exciting atmosphere” created around
these individuals.
