a guru’s ecstatic death, Samadhi, both Gurumayi and young Nityananda became co-gurus. Following three years of the usual covert power struggles of succession in organizations, Gurumayi took over the guru lineage of Siddha Yoga. Her lively brother’s worldly preoccupations with jazz drumming and confessions of promiscuity led to his giving up of the orange robe of the denunciate, sanyasi, for the blue robe of worldliness, exchanging one kind of energy for another. Brad Gooch who visited Gurumayi’s Ashram in Ganeshpuri, India, wrote in his recent book, Godta/k, that she looks like a “synthesis of Indira Gandhi and Bianca Jagger.” In what reads like a Hunter Thompson episode in an unwritten book called Fear and Loathing Along the Guru Trail, Godtalk’s explication of Siddha Yoga was dominated by yellow journalistic rumors such as the one about Baba’s use of a gynecologist’s table with stirrups for non-ejaculatory Tantric practice with some female followers. This unconfirmed claim remains, as Gooch says, in the realm of “...he said, she said.” Gooch’s exploration almost ignores the deeper meanings of Kashmir Shavism, Buddhism and Kundalini Yoga that compose the philosophical foundations of Siddha Yoga. The importance of knowing, loving and becoming one with the God within trivializes all but ungenerous or hurtful interpersonal behavior. Even the tougher version of the Ten Commandments in Leviticus 19 would not necessarily disagree. When a Los Angeles Times reporter tried to chide Baba about being driven about in his “worldly” Mercedes sedan, he explained that a very wealthy Indian merchant had given it to him and “...| have to put my behind somewhere.” Similarly, why would Gooch’s account of Baba’s Tantric practice, even if true, ruin the imago of him in my mind unless | had already surrendered to the pantheon of good and evil absolutes of Judeo-Christian taboo? My knowledge of these non-materialistic meanings of apparent materialism began with one of the favorite finds