Chinmayanda died some years ago. Did you have any direct experience with his group?
(Note: there may be another person named Chinmayananda who is quite alive and is currently active as a politician in India. So if you run a Google, your search may churn up information on two different people. If so, you'll have to find ways to adjust your search terms to focus on the person you're studying.)
There's an out of print book that has some fascinating information on how Chinmayanda got started. You need to find and read [i:de3dac7c2e]The Light at the Center: Context and Pretext of Modern Mysticism [/i:de3dac7c2e]by Aghenhananda Bharati, who was born in Austria, became a Sanskrit scholar, an anthropologist, and took vows in the early 1950s and become a renunciate monk.
There are some references to Chinmayanda scattered through the first part of the book. Bharati then gives a detailed description of Chinmayanda's vulgar commercialization of himself on pages 175-180, but calls him Swami A. You need to read the entire book to appreciate the full significance of Bharati's analysis. (Bharati is very crusty and crabby. Reading him may rub salt in your wounds. But he's an invaluable source if you want to identify when an Indian spiritual teacher is reliable or is playing games)
Note: Aghehananda Bharati was born in Austria, went to India, became a monk, and a Sanskrit scholar, and he met Chinmayanada when C was still quite young. Bharati was impressed by him, intuited that Chinmayanda had genuine spiritual attainments, and he also appreciated C's scholarly attainments and the young man's modest, pleasant personality. This was someone who could have become a genuine spiritual teacher.
Much to Bharati's distress, this very promising young man decided to go commercial and operate a spiritual circus with himself at the center. A real guru dispells illusions. But the spiritual showman create illusions, fosters craving and markets himself as the remedy for the craving. Bharati's regret was that Chinmayanda could have done better, yet chose to sell out.
The analogy would be a great French chef who choses to get rich by operating a junk food empire.
According to Bharati, Swami A/Chinmayanda engaged in vulgar showmanship, preached dumbed down material, played on people's childish superstitions when he could have used his scholarship and spiritual attainments to increase the sophistication of his audiences.
Saddest of all, he lost his pleasant personality, became arrogant, and was even willing to tell racist jokes to get the audience to warm up and laugh. (Bharati saw him pull this when lecturing at an American univerisity. Swami A made a joke at the expense of Sikhs after a Sikh student asked him a challenging question. The Swami's joke offended the Indian students in his audience and they got up and walked out in protest--even the students who were not Sikhs.
Bharati did not mention Chinmayanada by name when he described this guru's vulgar career, but he scattered other clues through the book that make it clear he's describing Chinmayanda.
If you check Swami A's biographical info against Chinmayanda's biographical info, you'll see that the person Bharati calls Swami A (pp 175-180) is actually Chinmayanda. (Bharati said he planned to mail Swami A a copy of his book, so out of courtesy concealed his name. One wonders whether Swami A cleaned up his act after he read Bharati's report on him!)
1) First, Swami A was from Kerela, had been with Sivananda, and then left him. He was studying with Topovamanji Maharaj at Gangotri when Bharati met him.
Chinmayanda was also from Kerela, had been with Sivananda, left him, and studied with Topavamanji Maharaji at Gangotri.
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2) Chinmayanda called his lectures 'Wisdom Sacrifices' ( Sanskrit--Jnana - Yajana') So did Swami A.
(page 57 of Light at the Center: 'I recall Swami Chinmayanda, who when he was conducting his jnana-yaja "wisdom sacrifice" in and around the salons of New Delhi, had himself propped up by his disciples and carried away from the microphone after his sermon. "Samadi has overpowered him', a civil surgeon in the audience informed me, ''his yoga is so strong, that his body cannt take it without support."
On page 177, Bharati describes Swami A: 'Roughly six years later, I heard from some wealthy patrons that Swami A (A for amazing) was about to arrive in Delhi and be feted, and that he would conduct one of his famous jnana-yajnas "sacrificial ceremony in the form of intuitive knowledge".
Evidently Swami A was exploiting this exotic phrase to make it seem that he had the monopoly on something very special and was taking advantage of the fact that his urban Indian audiences would lack a technical knowledge of Sanskrit needed to know he was merely inflating hmself. For Bharti states, 'The term (jnana-yajna) does occur once in the canonical texts, but it is simply an item on the list of possible sacrifices (that is, rituals) that can and ought to be made by people of have a religious target in mind.'
In short, 'jnana-yajna' did not actually possess the significance that Swami Chinmayanda/Swami A assigned to it. What pissed Bharati off was that Chinmayanda started out as true scholar, had had genuine spiritual experiences and was instead acting like a crook, enhancing his prestige by playing word games that exploited people's ignorance of Sanskrit .)
3) Swami A was famous for swooning during his lectures and, apparently so was Chinmayanda.
The book was first published in 1976, was reprinted in 1982 or so, but it never became a best seller, because Bharati told people what they needed to hear, rather than what they wanted to hear.
Bharati gives detailed information on how people become gurus and yogis in India, the various language games used by gurus, and demonstrates that enlightenment does not make a person infallible or any nicer than before. Much of what people are taught about enlightenment are just fairy tales that enhance the power of the guru by fostering superstition.
Post script
This does not by itself, prove that the Chinmayanda Mission is a cult. We need to get information from persons currently involved with the organization today.
Chinmayanda's franchise apparently did open and run some social service agencies and clinics.In a desperately poor part of the world, all one needs to do is offer some modest social service/charity, and this will immediately make you or your group immune from legal and social accountability if someone in the group misbehaves and others try to complain and launch any inquiries.
But it appears that Chinmayanda, founder of CM was a man who had the spiritual and scholastic qualifications to be a genuine guru--and instead opted to become a showman and go for the easy money.
A real parent helps you move from childhood to adult hood and doesnt keep you in childhood forever.
A real guru doesnt keep you a child in relation to him but will also help you grow up--he should not keep you stuck in a child's fantasy relationship with him.
A genuine guru doesnt pander to people's expectations but creates an evironment where people can become aware of thier illusions and start questioning them.
Genuine gurus are rare. Commercial gurus are common. Its a shame when someone who has the capacity to be a genuine guru becomes a commercial one.
From Bharati's description, Chinmayanda could have been a real teacher who helped people grow up, and instead became the kind of teacher who kept people childish.