The Name of Golden Temple being used sacrilegiously by 3HO

by Gursant Singh ⌂ @, Yuba City California USA, Tuesday, January 26, 2010, 16:46 (5199 days ago)
edited by Gursant Singh, Monday, June 13, 2011, 09:26

See more photos and discussion on facebook at:

“Amid the legal infighting following Yogi Bhajan’s death, critics are offering another portrait of the Sikh leader.”
Sadh Sangat Ji,

About two years ago Golden Temple was sold from the Siri Singh Sahib Corporation to the Golden Temple management. The ownership of Golden Temple is in the control of Kartar Singh, Peraim Kaur, Sopurkh Kaur, Siri Karam Kaur, Guru Dhan Singh, Ajit Singh, and Karam Singh. This sale was executed with a promise of $30 million dollars from this Group. It was executed quietly under the supervision of the Unto Infinity Board, an entity charged with protecting and managing the affairs of the Siri Singh Sahib Corporation.

Many of these 3HO profiteers have cut their hair and renounced Sikhi! See these pictures below of Kartar Khalsa CEO of Golden Temple Foods and chairman of Yogi Bhajan's "Unto Infinity Board" who has cut his hair and is no longer a Sikh.
(Is it any wonder that Kartar and Peraim, members of Yogi Bhajan's "Unto Infinity Board",are wearing masks in the above photo?)

The next step of the plan is to sell Golden Temple on the open market for $150 million dollars. This Group promises $30 Million to the Siri Singh Sahib Corporation to be used to fund the non-profits; the remaining $120 Million will be divided between these 7 people.

This Group has torn apart KIIT BV, dissolved the Amsterdam Ashram, fired 23 non profit administrators, given control of Phoenix Sikh Dharma to a Board the sangat does not accept, told the Millis Ashram that they do not control their own property, and claimed to have fired the entire Sikh Dharma International Board, Officers, and staff.

It is my opinion that Golden Temple has that name for a reason. It is named Golden Temple to be the eternal seat of our prosperity. However, there are those who no longer see the Spiritual value that resides there, in that business. The only value they see is the gold on the brick. Rather than protecting it for all, they think that selling Golden Temple will bring them the wealth they desire.

This is a statement of my opinion. Time will tell how accurate it is.


Mukhtiar Singh Khalsa

Dr. Trilochan Singh accurately predicted 33 years ago that because Yogi Bhajan used the sacred name of the Golden Temple, names of the Sikh Gurus, and sacred shabads for commercial enterprises, the companies would go down into ruin. Wahe Guru is even used as the name of a candy bar by Golden Temple Foods in Eugene Oregon! It is obvious that all the destruction and fighting happening right now in 3-HO is a result of the many sacrilegious and corrupt practices of Yogi Bhajan and his tantric cult. Keep in mind the 3-HO leaders who are involved in these corrupt activities described above were hand picked by Yogi Bhajan.

Excerpt taken from "Sikhism and Tantric Yoga" by Dr. Trilochan Singh


The Name of Golden Temple and its Murals

"In England last year a firm advertised some blue jeans as Jesus Jeans. The whole religious world of England rose in one protest and stopped the manufacture of these jeans. The word Golden Temple has become an instrument of commercial affairs of Yogi Bhajan and he has now even named shoe stores as Golden Temple Shoe Store. Then you have Golden Temple Cookies. (See Fig. 9) And when I was taken to a Golden Temple Restaurant I was given "Wah Guru Chew." The shoes which the young ladies wished to present me did not fit my feet."

"Yogi Bhajan is using the sacred Sikh mantras and the sacred name of Guru Ram Das as a mantle for his Tantric Sex Yoga which will inevitably lead to mental and physical debauchery of those who take his brand of Sikhism contaminated by crazy sex-energizing asanas seriously."

Update to KC and Sadh Sangat

From: Gurujot Kaur Khalsa <>
Date: December 16, 2009 1:50:15 PM EST

Dear Members of the Khalsa Council and Members of the Sadh Sangat,
Sat Nam and blessings. The events of the past two weeks have left many people feeling deeply concerned and unclear about the state of our Dharma and about how things are going to proceed from this point forward.
I would like to offer an assurance that the SDI Board and Officers, including the Siri Sikdar Sahiba, the Bhai Sahiba, the Chancellor and the Secretary General, as well as the SDI staff, are fully committed to continuing to serve Sikh Dharma, our world-wide sangats, and the mission of the Siri Singh Sahib. We are grateful for the prayers and support we have received from sangat members throughout the world, and we want you to know that we stand together with you in facing the challenges. We shall all Keep Up together and be kept up by the Divine.
We do not consider the recent actions of the SDS to be valid or legally binding in any way. We believe they have gotten their power illegitimately and therefore they are not legally running our Dharma. We do not accept the legality of the SDS’s attempted removal of the SDI Board, or of supposedly replacing the board with themselves as the members. To the extent they attempt to change the SDI by-laws, we do not accept the effectiveness, legitimacy or legality of any such change to the By-laws, including any change to enable them the remove the Siri Sikdar Sahiba and the Secretary General. In addition to believing that to be illegal, we find it offensive and divisive to our Dharma for them to attempt to alter the Siri Singh Sahib’s clear intentions regarding the appointment and removal processes for these two positions, for their own self-serving motives. It is very disheartening that the same type of actions that were previously taken by the UI board of changing by-laws to give themselves unchecked power is now being used by the SDS.
As far as how our Dharma will continue to operate while this is being sorted out, the SDI Board and staff will continue working faithfully, knowing that God and Guru run the show. The members of the staff are pleased to be back at work, while still processing the aftermath of the traumatic assault of their space and spirit. They are grateful for the encouragement and compassion of members of the sangat. The day after the staff was threatened with being fired if they did not recognize the supposed authority of SDS and Guruchander as the "acting" CEO of SDI, they were consequently locked out of their offices. A sangat member generously offered a very suitable office space in Santa Fe for the staff to continue their work. They have moved into the office complex and are functioning quite well. Other sangat members have offered computers, phones and services. Others have even offered to contribute towards their salaries, so the work of SDI can continue, and the staffs financial security will not been jeopardized.
Only one SDI staff member, Ek Ong Kaar Kaur, has chosen to sign the “Acknowledgement of Authority”, and she is now working with Guruchander Singh and the SDS. We have acknowledged this as a resignation from SDI, and we wish her well. We wish the sangat to know that all of Ek Ong Kaar Kaur's emails and other submissions to the Sangat since December 4th have not been on behalf of SDI. Henceforth, she is not the voice of SDI nor does she represent the spirit or message of SDI. One example of many is that last week, on behalf of Guruchander Singh, she instructed the website programmers to change the passwords to both the SDI website and the Dasvandh website, in order to lock out access to the SDI staff.
There are two other changes to the SDI staff. Our beloved Assistant Secretary General, Panch Nishan Kaur, who has been working part-time for Sikh Dharma and for Khalsa Council has requested a temporary leave of absence in order to complete her schooling. We offer her our whole-hearted support and look forward to the completion of her studies, when she will hopefully return to her position on the staff with increased skills to benefit the Dharma. Also, Guruprakash Kaur, the Director of Dasvandh, to whom we are immensely grateful for her service, had notified us several months ago that due to the birth of her second child, she was planning to retire from her position at the end of the year in order to focus on her family. She will continue to be available to the SDI staff for consultation as needed.
This is undeniably a challenging time in the history of our Dharma. We are grateful to all who are helping with prayers, love and support. May God and Guru guide our actions and bless our efforts to preserve the grace and spirit of the Dharma for us all.


Gurujot Kaur Khalsa
Secretary General
Sikh Dharma International

Letter From UI Board to Khalsa Council

Sat Nam. We extend to you our blessings for successful

and inspiring meetings that expand our collective

commitment to unity, uplifting service and cherdi kala.

Concerning the formal invitation to attend the Khalsa Council

meeting in April:

The emotional and political atmosphere leading up to the Khalsa

Council and many of the questions that have come out of the

uninvestigated, unbalanced misinformation that has been

presented to many communities, with the sanction of Sikh

Dharma’s leadership, has not fostered an environment of open

mindedness, open heartedness, and mutual respect.

There does not seem to be any platform of neutrality on which

to conduct a dialogue to build trust and unity. There appears

instead to have been an intentional effort to negatively pre-dispose

the community and the Council, prior to Khalsa Council, based on

individual pre-judgments, and perhaps the advancement of personal

agendas. For that to be encouraged and unopposed by Sikh Dharma’s

leadership, to not build a base of neutral facts and actions to precede this

invitation, sets up the process of building trust and unity for failure,

and seems disingenuous to us.

To some of you, we would like to say," Please put down your swords,
we are not your enemy." When we don't see each other through
our neutrality, we interpret all that we see and experience through
pre-defined assumptions. The Siri Singh Sahib used to say to us,

that one of the worst things we do to each other is judge each other

and blindly leave out of the equation the grace of God, Guru and the

transformative blessing of the technology we practice.

Re: personal questions raised in 3/27/09 letter to UI from Assistant

Secetary General and Chief Facilitator:

In general, although we can appreciate the curiosity that has been

expressed in many of the questions about our personal lives, the

questions raised are irrelevant to our roles and responsibilities in

the organization. We are not the religious leaders of the organization;

we were given administrative and financial authority and responsibility.

We apologize if the unfolding of our spiritual journey is disturbing

to you. We have been consciously practicing our technologies for

over 3 decades, alongside most of you. We are consciously revealing

Ourselves to ourselves as we all are. We have been performing

the same functions in this organization that the Siri Singh Sahib

entrusted to us while we directly served him, only now we do that

work under a considerably larger amount of friendly fire. If you want

more communication from and interaction with us, there has to be

an openness and mutuality that allows for that. Communication is a two

way street. We are energetic beings responding to both the subtle

and overt actions of each other.

In our direct service to the Siri Singh Sahib, he demanded much
from our personal lives as well as our work lives in his short time with
all of us. We have learned the importance of factoring back into our lives
more joy and balance as we continue to serve this mission for the rest
of our way home. Our health, stamina and happiness has required

some adjustments of us. In pacing ourselves for the rest of our service and
our journey, we have applied more kindness into our personal lives
along with the disciplines that sustain our spirit.

It is understandable to us that seeing our changes from full Bana

and some practices can be initially unsettling to some, however, we

continue to live in alignment with our souls and the essence of the

teachings. We are not judging ourselves nor others by external criteria.

We are more concerned with the integration of the teachings and how

we act as conscious beings who elevate and inspire others to their

most expansive and aligned consciousness. A change of form is not a

repudiation of essence, commitment nor integrity.

If or when individual members of Unto Infinity decide to relinquish

their seats in the Khalsa Council or as ministers of Sikh Dharma,

those communications will be made at that time through the

appropriate channels. Presently, we all are called upon to

minister and we bring our consciousness, the wealth of our direct

training with the Siri Singh Sahib, our love, our integrity, our neutrality

and our inspiration to those that do reach out to us.

If Sikh Dharma decides to very narrowly define what a SD minister is,

we may not continue to qualify. However, it may be of importance in

your considerations to note that many current ministers in Sikh Dharma

have broken their Sikh or minister vows, marital vows, and the laws of our

country and have remained ministers. This was even true during the Siri Singh

Sahib's lifetime.

Perhaps this is witness to our openness, compassion and

commitment to be siblings of destiny as well as strive for the highest discipline

as ministers that the SSS instilled in us. We all have recently experienced

ministers that meet the formal external criteria, yet rather than uplift and elevate

and foster neutrality and unity, they administer slander, uninvestigated and

deliberately crafted misinformation into our communities. We ourselves have

wondered how certain behaviors continue to acceptable in the eyes of

Sikh Dharma re: its ministership.

Sikh Dharma’s website offers beautifully expansive, inclusive descriptions

of the identity, values and goals of Sikh Dharma. Many Council members and

ministers are inspired by and strive to fulfill these. Many, as we have recently

experienced, have difficulty living in alignment with these tenets. It is certainly

the job and perhaps a time for the Khalsa Council, the ministership and its

administration via the Secretary of Religion and Chancellor’s office to re-visit

minister criteria and code of conduct.

It is our experience that the Siri Singh Sahib created a huge tent to welcome

all diversity in peace and love to come together to form a Spiritual Nation

to inspire conscious evolution on this planet. Do our guidelines assist Sikh

Dharma’s ministers to be gracious hosts, able to embrace the diversity

and scope demonstrated by the SSS? Do they support authenticity and the

rehit disciplines and avoid rejection or condemnation of those that are different?

Is the best path to create exclusion to become pure, or to find ways to express

the purity of spirit that extends welcome and inclusion to every soul ? This is up to

your considerations to guide.

Our teacher taught us the power of our minds and how to focus them.
He taught us of the importance of aligning our minds to our souls rather
than allowing them to create intrigues independently. We have beautiful

possibilities when we focus on the vastness of what is the same in all
of us and our common commitment to the mission we came to be a
part of and serve.

Lifestyle and leadership:
Some have demanded us to provide leadership in the lifestyle elements

of the SSS's teachings. There are leaders in each of the boards and

management of the non-profit organizations that the SSS established to

teach and model these elements of his legacy. We were not asked to

and are not playing those specific roles and they are not essential to

our responsibilities in the organization.

As was the case when we directly served the Siri Singh Sahib,

the integrity and effectiveness of the administrative structure,

establishing and mentoring effective teams, the financial integrity

and viability of the whole are, have been and continue to be our

main priorities. Our commitment to the prosperity and effectiveness

of our organizations has not changed. Those who have mutually worked

with us over the last 5 years have continued to experience our sincerity,

effectiveness, integrity, love and care.

We are strong and focused supporters of the health and well-being

of the organizations we helped establish and nurture with the Siri

Singh Sahib and have no intention to undermine them. We work

every day to improve their strength and funding. There are some

who have difficulty imagining that we could have the intention and

ability to continue to serve with love, integrity and care. However,

that is our sincere and committed intention, to serve the role the

SSS bestowed on us with relentless integrity to the benefit of all

our organizations and legacy.

The SSS continually trained us, not to get too caught up in the doing,

but to focus on ensuring the job got done. Some wished the

SSS had established lifestyle criteria for us and for all the boards,

which he did not. He was a visionary and saw further into the future

than we did. He told us directly he was not going to tie our hands

with specifics like how to choose and who should be on boards,

or how we should function.

He expressed satisfaction with the job he did to set up the

organization and with our training and preparation.

He told us that the world as we knew it would change significantly

up to the Aquarian Age and asked us not to fear anything moving


We feel that our individual journeys have been guided and we

are grateful for the depth of dialogue and introspection that

our personal courage and focus has added to the evolution

of consciousness within our community. The spiritual path

pushes us all beyond our comfortable expectations toward

excellence and kindness for this New Age.

Sikh Dharma Stewardship:
We are aware that there are a few who have voiced loudly their objections
to the formation of the Sikh Dharma Stewardship. We are also aware

that some in SD’s leadership have expressed their desire for autonomy and as

a result have wanted to undermine their support for Unto Infinity and the

Sikh Dharma Stewardship. We also experienced resistance from SD's

management to our request for the Khalsa Council’s increased focus with

Sikh Dharma’s planning and successful execution of its goals. The Sikh

Dharma Stewardship is, however, the legal and official Chief Administrative

Authority of Sikh Dharma and the sole member of SDI, SDEI and Sikhnet,

regardless of the objections of some.

During the process of creating the present structure that took effect after

his passing, the Siri Singh Sahib was specifically asked why not have SD's

board be autonomous and be its own Chief Administrative Authority. He

stated that he wanted a separate board, from SD's board, officers and

management, to have the final authority on Sikh administrative and financial

matters and he wanted that authority to be free from the politics of elections

by establishment through appointment. He specifically mentioned that he did

not want the future of Sikh Dharma’s decisions to be influenced by negativity

within the community that could be “easily whipped up” or manipulated

by anyone. Perhaps he saw some of what we are experiencing today. We feel

the best thing is to follow and fulfill the structures and intent that he clearly

gave us to transition to a strong future, together for all our organizations.

We have chosen established leaders from among the former Chairs of the

Khalsa Council to perform this function. We followed the Siri Singh Sahib's

design. The only difference is that the Sikh Dharma Stewardship is

doing this now instead of Unto Infinity. Their final decisions are not subject

to our review and veto.

Sikh Dharma has had a more difficult transition than the other non profits

since the Siri Singh Sahib’s passing. Unto Infinity has seen the challenges

in Sikh Dharma, and as you may recall, we enlisted the support of the Khalsa

Council a year ago with this. We were surprised by how little came back to

us. Some in Sikh Dharma’s board and management did not want our

involvement and did not lend its active support in engaging it. Sikh

Dharma's planning, financial condition and spiritually uplifting leadership

in our communities still needs much help from this Council. We look forward

to how the maturity, neutrality and integrity that the Sikh Dharma Stewardship

brings will lend to the process. We look forward to the leadership through

service, collaboration and contemplation that each member of Khalsa

Council brings to the Dharma.

It would serve the community, the Khalsa Council and Sikh Dharma to

give the Sikh Dharma Stewardship the support to assist with the

successful expansion and prosperity of Sikh Dharma.

We do also hope that the Khalsa Council focuses itself to seriously take on

its main function - that of advising Sikh Dharma's board and the Chief

Administrative Authority of SD, the Sikh Dharma Stewardship, and gives

its main efforts to this for the glory of Sikh Dharma's mission.

Peace to All, Light to All, Love to All

Unto Infinity Board


MSS Hari Jiwan Singh Khalsa, Chief of Protocol, Sikh Dharma

Presented to the Khalsa Council, April 2009


Below is a detailed explanation of our position regarding the organizational documents filed with the State of Oregon, both before and following the SSSji’s death. We realize it is quite long and in depth, so we are also including the following summary of its contents to provide a general idea and allow you to pick which parts to read in detail (with the hope many will read it all).

Importantly, this is not a personal attack on individual members of the Unto Infinity Board (UIB). In fact, I’ve had a very personal relationship with most of them for many years. As a group, I believe them to be good people and we wish and pray for their best.

All the current Members of the UIB have declared that they are no longer living as Sikhs or a lifestyle compatible with the teachings of the Siri Singh Sahib Ji.

Many of the documents on file and in effect with the State of Oregon contain stated “eligibility requirements” for being on the UIB. These requirements are in conflict with the present demeanor, actions, and appearance of the current UIB.

The UIB was vested with incredible and ultimately absolute power even though the Siri Singh Sahib Ji set up various checks and balances. These checks and balances have systematically been eliminated over the past few years by the UIB because it vested more power in their position, although such actions were in conflict with the direct wishes, vision, and directive of the Siri Singh Sahib Ji.

There are other legal issues and actions which the UIB has taken which are disturbing. Examples would include, but not be limited to, the marginalization of the Siri Sikhdar Sahib’s and the Bhai Sahiba’s position; the transfer of assets of Sikh Dharma; the sale of Sikh owned business; the transfer of ownership of Golden Temple, Akal, etc. (KITT) to a Nevada Limited Liability Company in which the UIB individual Members are the sole owners. Most of these issues are discussed in relative detail in the following paper.

In addition, we have proposed several options as to what conclusion this process should have and what liability may extend to the Dharma by the continued use of ineligible Members on the UIB.

We realize that this paper is full of legal issues which can be confusing. If you will read those parts over which are hard to understand, it will start to become clear. This will give each of us a chance to determine for ourselves (rather than take the advice of others who tell us what is the law) what is right and what course should be followed.

Through intuition, prayer, consultation and investigation, it is our prayer that the truth be known and that His will be followed. We further pray that we be given the strength and commitment to do our duty in following His will and leave the rest up to Narayan. Together we cannot fail. Blessings, Wahe Guru Ji Ke Khalsa, Wahe Guru Ji Ke Fateh

Position Paper on Organizational Documents

Presented to the Khalsa Council, April 2009

MSS Hari Jiwan Singh Khalsa, Chief of Protocol, Sikh Dharma

March 10, 2009

It is well settled that during his life time Siri Singh Sahib Harbhajan Singh Khalsa Yogiji was very precise and adamant that corporate documents and business records for both the non-profit (Sikh Dharma/ 3HO) and for-profit entities (all Sikh Dharma owned businesses) be very scrupulously kept and managed.

Let me begin with a little relevant history. All the current members of the Unto Infinity Board (UIB) have declared that they are no longer living as Sikhs or a lifestyle compatible with the teaching of the Siri Singh Sahib Ji . The Siri Singh Sahib Corp. (SSS Corp.) was originally incorporated in Oregon on September 29, 1997 under the name, “Siri Sikhdar Corp” as a non-profit religious corporation. Corporate documents were re-filed (re-filed statements are changes to the last re-filing or the original Articles of Incorporation) on November 3, 2001 changing the name to the “Siri Singh Sahib Corp.” This was purportedly done to create an identity for the SSS Corp. as the viable entity to carry on the work and authority of the Siri Singh Sahib ji upon his incapacitation or death. As a nonprofit corporation, the corporation does not have “owners”, or members. Rather it is governed by a board which is referred to as Trustees and an Executive Committee. Both the Trustees and the Executive Committee are comprised of the same people, the current members of the UIB. The 2001 filing changed some contents of the 1997 document, including the aforementioned name change.

On November 15, 2004, Articles of Restatement on the SSS Corp. were filed; on November 19, 2004. Articles of Restatement were filed; on January 11, 2005. Articles of Restatement were filed. Each of these successive Articles of Restatement filings included a few slight modifications that are not relevant to this discussion. What is relevant is that all three filings in 2004 and 2005 contain eligibility requirements for becoming or being a trustee of the corporation. Very recently, on October 8, 2008, there was another Restatement filed which eliminated all eligibility requirements stated above.

The eligibility requirements for being a trustee, as stated in the body of the Articles of Restatement referred to above, requires that each Trustee:

Is currently qualified as a minister of Sikh Dharma;

Is a member in good standing in the Khalsa Council of Sikh Dharma;

Has been an active participant in the Khalsa Council of Sikh Dharma for a majority of its meetings during the immediately preceding three (3) years;

Has for a period of two (2) years during the immediately preceding five (5) years been a Manager of Unto Infinity, LLC, a member of a standing committee of the of Unto Infinity, LLC or an active participant in one or more of the nonprofit corporations of which Unto Infinity, LLC is a sole member or of Humanology & Health Science, Inc., A California nonprofit corporation;

Is an active participant in Dasvandh;

Is then living and participating in the affairs of the Sikh community, in a manner consistent with the teachings and values of Harbhajan Singh Khalsa Yogiji, and accepts the directives and proclamations of Harbhajan Singh Khalsa Yogiji as Siri Singh Sahib of Sikh Dharma as such teachings, values, directives and proclamations are understood by the Siri Sikdar Sahib/a of Sikh Dharma and by the Director of Spiritual Trust of 3HO Foundation, a California nonprofit corporation; and

Satisfies security clearance requirements established from time to time by the Board of Managers of Unto Infinity (UIB), LLC on the advice of counsel to Akal Security, Inc., a New Mexico corporation.

These eligibility requirements are on file, signed, accepted by the State of Oregon and in effect in various organizational documents filed both before and after the Siri Singh Sahib Ji’s death

The SSS Corp. is the initial enabling entity which gives power and assets to the UIB.

Now, here’s the issue. Roy Lambert, the attorney responsible for the above filings and who also represents the UIB and certain of the for-profit entities owned and operated by Sikh Dharma currently under the control of the UIB, claims that the eligibility requirements were “rough drafts” which were, by clerical mistake, inadvertently submitted and the correct Articles did not contain any eligibility requirements. These documents were “mistakenly filed” three different and individual times. All three filings containing the eligibility requirements are on record, stamped, and signed in accordance with and accepted by the State of Oregon.

Based on Mr. Lambert’s explanation one would therefore have to conclude that he “mistakenly” filed these documents with the state of Oregon on three separate occasions. As a shareholder in the firm of Schwabe, Williamson and Wyatt and named as the 2006 “Oregon Super Lawyer” (by Law & Politics magazine) such a “mistake” by Mr. Lambert is unlikely at best and gross malpractice at worse.

What is at least equally as plausible is that Mr. Lambert has been prevailed upon by his clients, the UIB to alter and eliminate these eligibility requirements to allow them continue to exercise their power, administrative control and authority over the non-profit and for profit entities associated with Sikh Dharma without meeting the necessary qualifications to exercise that authority.

Further, Mr. Lambert’s explanation lacks credibility given the fact that the eligibility requirements contained in all three filings are internally consistent with each other and congruent with the proclamation establishing the UIB issued by the Siri Singh Sahib Ji. The only outlier document is the recent October 8, 2008 Restatement which eliminated all eligibility requirements.

It seems highly unlikely that three filings spanning so much time and containing other changes and modifications would each have been mistakenly filed in the same exact way, that is leaving the eligibility requirements in tact each time, by any lawyer, let alone a senior law partner at a major law firm. The burden of proof therefore is on Mr. Lambert. It is recognized that these documents have become an official public record and without some amended filing containing an attestation under penalty of perjury explaining the reason for the “error” in the previous filings, no court would simply take someone’s word over the previous filings accepted by the State of Oregon. Any attestation should address many elements including, but not limited to (1) how each of the three errors occurred, (2) the name of the party or parties responsible for the error, (3) copies of the drafts which Mr. Lambert asserts should have been filed in lieu of those actually filed, (4) a plausible explanation of how each filing contained the eligibility requirements even after the document had been reviewed in order to make other changes, and, (5) any other issues which may appear as more information is revealed.

Here’s the next issue. An Unto Infinity, LLC Articles of Organization was filed on May 22nd of 2003. Along with this document, also on file with the Secretary of State in Oregon, are the Operating Agreement and the Restated Operating Agreement for Unto Infinity. The Restated Operating Agreement, included as “Exhibit 5” to the Articles of Organization, contained eligibility requirements nearly identical to those for the SSS Corp. Mr. Lambert again claims that this Attachment 5 is a draft, a mistake, and not part of the original document, thus, not making the eligibility requirement binding.

Our position is simple. The document is signed by “Harbhajan Singh Khalsa Yogiji, Siri Singh Sahib of Sikh Dharma.” Right under the Siri Singh Sahib Ji’s signature is a listing of two attachments:

Exhibit 5 – Amended and Restated Operating Agreement

Exhibit 8 – Capital Contribution

Exhibit 5 contains the eligibility requirements for being on the board of Unto Infinity, LLC. These eligibility requirements were filed with the Articles of Organization, signed by the Siri Singh Sahib ji, and clearly referenced on the same page as his signature, thus they are incorporated by reference. The attachment in question is a part of the document, which was filed as such, and has been accepted by the State of Oregon. Without some countervailing writing challenging its contents, this document speaks for itself and, we believe, a court would uphold the full content of the filed document including Exhibit 5.

Additionally, the Proclamation creating Unto Infinity LLC states in relevant part:

“WHEREAS, the Siri Singh Sahib has the responsibility of promulgating and stating the rules and procedures of Sikh Dharma,…THEREFORE, I hereby proclaim that Unto Infinity, LLC is the entity authorized by me to continue to exercise the administrative authority of the office of the Siri Singh Sahib of Sikh Dharma…” (emphasis added) Exhibit 1

Implicit in this authoritative mandate is the requirement that Unto Infinity, LLC and its Board members meet the minimum standards to exercise the proclaimed authority.

There are other legal issues which need to be answered. There were many original trustees, including Bibiji, family members, and other staff members of the Siri Singh Sahib Corp. in 2004. They held two meetings soon after the Siri Singh Sahib’s passing and then never met again. Nor have any of the trustees been communicated with about their membership as trustees since the last meeting. What became of those trustees? The Restated Bylaws require that: “Each trustee shall hold office for a term of five (5) years, and despite the expiration of a trustee’s term, a trustee shall continue to serve until his or her successor is elected.” Where do the original Trustees stand?

Further, the Bylaws state that the Siri Sikdar Sahiba is a de facto member of the board. The Restated Bylaws require: “…each successive person designated by Siri Singh Sahib Harbhajan Singh Khalsa Yogiji to serve as Siri Sikdar Sahib or as Siri Sikdar Sahiba …shall be a member of the Board of Trustees…” Why hasn’t Siri Sikhdar Sahiba Sardarni Guru Amrit Kaur Khalsa been on this board? Or, why hasn’t she been notified of her removal? Or, if she is on this board, why hasn’t she been notified to participate in any of these board meetings?

The Articles of Incorporation of the SSS Corp. states that any action, modifications or re-filing of Articles or Bylaws, require a 2/3 majority of the Board. It is also true that the Executive Committee, comprised of the same people as the members as the current UIB, have extraordinary powers to take action: “If the Executive Committee expressly determines that it is inappropriate because of time requirements to await authorization of a proposed action by the Board of Trustees, the Executive Committee may exercise the full authority of the Board of Trustees on behalf of the corporation.” This section clearly references emergent circumstances which would require immediate action. However, the only emergent circumstances or time constraints necessitating unilateral filing by the executive committee of the last filing of Restated Articles of Incorporation removing the eligibility requirements were related to the timing of members of the Executive Committee cutting their hair, removing their turbans and otherwise abandoning the above referenced eligibility requirements for being a Trustee. This hardly qualifies as an emergency. The Bylaws go on to state that any action taken by the Executive Committee “shall be specifically reported to the Board of Trustees at its next meeting with an explanation of those circumstances making exercise of such authority appropriate.” This has not happened.

There are other troubling legal issues which need to be addressed. A critical issue involves the assets of our organization. Traditionally, the assets were held in Sikh Dharma Corp. of California and/or Siri Singh Sahib Corp. of Calif. (which was another corporation of the same name in California which predated the Oregon corporation). Any assets contained in Sikh Dharma Corp. of California and/or Siri Singh Sahib Corp. of California would have been transferred to SSS Corp. in Oregon and should have been properly accounted for and documented. When and how were these assets transferred and what subsequent action has been taken by the UIB is another important issue presented for resolution and presents another grand hurdle for the UIB to overcome to regain our confidence, assurance, integrity and legality.

The critical questions are:

1. What is/was the source, scope and origin of the UIB authority?

2. Are there minimum eligibility requirements that have been established and continue to exist to serve as a UIB member?

3. Do the current members of the U.I. Board meet these qualifications?

4. If the current members do not meet these qualifications are they still eligible to serve on the UIB?

5. If they are not eligible to serve on the UIB what corrective action needs to be taken?

Implicit in the authoritative mandate contained in the June 30, 2004 proclamation establishing Unto Infinity is the requirement that Unto Infinity, LLC and its Board members meet the minimum standards to exercise the proclaimed authority. Explicitly set forth in the eligibility guidelines above are clear unequivocal benchmarks for eligibility. It is logically inconsistent for individuals who have abandoned the requirements of the Ordained Ministry of Sikh Dharma and who do not meet these requirements to exercise authority as the Chief Administrative Authority over the functions of Sikh Dharma, its membership and/or assets.

Second, if based on the above, a majority of the UIB lacks the authority to make decisions regarding Dharmic personnel, assets, policies, procedures, property, etc. then any decisions made by the UIB can and may be challenged as invalid and/or void. This would present any number of serious problems for the Dharma including but not limited to law suits, voidable real property transactions and asset transfers, and invalid contractual commitments.

Third, the overall credibility of Sikh Dharma as an organization can be called into question by its constituents and by those who look to the Dharma for guidance and leadership if individuals who have abandoned the discipline and lifestyle requirements of Sikh Dharma as set forth in Sikh Vows and the Sikh Dharma Minister Vows are exercising the administrative authority of the office of the Siri Singh Sahib over others who are living these vows faithfully, as well as the institutions and businesses which were created to embody the principles and concepts of Sikh Dharma.

The real question is - what do we want our UIB to be? Do we want them to be Sikhs? Do we want them to be more communicative? Do we want them to be more transparent? Do we even need to worry about it? This whole situation is about us, not the UIB but about us. How do we want to be represented? What do we want to become? How committed are we to the vision of the Siri Singh Sahib ji? Do things need to change? When is the right time to stand up?

When it’s all said and done, the UIB, our highest representative and managing board, will become our collective projection; therefore, it is really important that we get involved. We must set the standards and not allow requirements to complacently slide into something less than the vision of the Siri Singh Sahib ji. After all, during his lifetime those around the Siri Singh Sahib ji always presented themselves in bana, as a full reflection of his vision.

As the advisory board to the UIB, the KC should begin by advising the UIB of standards required to be followed for board membership. Our position is simple and we should put forward a two part motion from the Khalsa:

We, the membership of the International Khalsa Council, request and require that the UIB represent in conduct, appearance, word and demeanor Sikh Dharma International as set forth in the eligibility requirement section of the ’04 and ’05 documents.

We, the membership of the International Khalsa Council request and require that any member of the UIB who in the determination of the IKC is unwilling or refuses to meet the eligibility requirements set forth in the ’04 and ’05 documents, or whose conduct, words, and demeanor are in direct contravention to the eligibility requirements and/or the Sikh Dharma Minister Vows as promulgated by the Khalsa Council shall:

be subject to a vote of no-confidence to be a member of the UIB which is to be voted upon and promulgated by the Khalsa Council and/or

resign as member of the U.I. Board and/or

in the alternative, be removed as a Board Member by a vote of the active members of the Khalsa Council

It is simple, clean, conscious, and right.

We realize that this paper is full of legal issues which can be confusing. If you will read those parts over which are hard to understand, it will start to become clear. This will give each of us a chance to determine for ourselves (rather than take the advice of others who tell us what is the law) what is right and what course should be followed. Through intuition, prayer, consultation and investigation, it is our prayer that the truth be known and that His will be followed. We further pray that we be given the strength and commitment to do our duty in following His will and leave the rest up to Narayan. Together we cannot fail. Blessings, Wahe Guru Ji Ke Khalsa, Wahe Guru Ji Ke Fateh.

Expectations of Leadership

Position Paper submitted to the

Executive Board of the Khalsa Council

By SS Kirpal Singh Khalsa, Ph.D.

March 12, 2009

Strong leadership is essential for Sikh Dharma as it is for any organization. A common proverb says, “No organization is stronger than the quality of its leadership”. Siri Singh Sahib provided a strong leadership structure to take our Dharma into the future. As students of the Siri Singh Sahib, as members of the global Sikh community and as stakeholders in the success of all of our organizations we need to understand and appreciate the leadership structure he set up.

The top of the leadership structure of all or our Dharmic organizations is the Unto Infinity Board (UIB). It is currently comprised of four individuals who faithfully served the Siri Singh Sahib during his lifetime.

The UIB members were appointed by the Siri Singh Sahib. Membership is for life. Members do not stand for election and are not subject to recall. Decisions of the UIB are not subject to review. There is no system of checks and balances.

The UIB is self perpetuating. Upon retirement of a member, the leadership group will choose a replacement.

The UIB sits above the CEOs, presidents and boards of directors of all of our “Dharmic” non-profit and profit businesses, including Sikh Dharma, 3HO, KRI, Akal Security and Golden Temple. They are, in fact, the owners of Akal and Golden Temple. They have the legal and financial authority make any changes, including selling assets, replacing key personnel and approving or denying funding and budgets.

Finally, the Khalsa Council is an advisory board to the UIB. Khalsa Council members are not elected representatives nor are they a legislative body. The UIB may take their advice or ignore it. The Khalsa Council has no authority to enforce their edicts.

This is the way Siri Singh Sahib set it up. It is clear he wanted strong leadership. It is clear he did not want the leadership to be dealing with challenges to their authority from within the organization or worrying about pleasing a constituency to secure votes. He wanted leadership that was free to act on consciousness, inspiration and intuition not the compromises, fears and insecurities that characterize elections and a democratic system.

Today we have a very interesting situation in our Dharma. The members of UIB declared they were not Sikhs and that they do not live the lifestyle given by the Siri Singh Sahib. They also declared that they are not willing to be leaders, they prefer to be managers. How would the Siri Singh Sahib have responded to this situation? How should we respond? The answer to this question lies in our expectations of conscious leadership and our shared vision of the future of our Dharma.

Conscious Leadership

Leadership has two aspects: the leader and those whom are served. It is a symbiotic relationship. One cannot exist without the other. The relationship is based on trust, the greater the trust the more the power of the organization. In a recent lecture heard in Espanola, Siri Singh Sahib discussed certain political leaders asking, “Who can trust them?” summarily dismissing them as legitimate leaders. In other words, if nobody trusted them, how could they lead?

Trust is the essential ingredient in the relationship between the leader(s) and the organization. Trust grows when the membership feels that the leadership has their best interests at heart, is working diligently to fulfill these interests and is transparent in their methodology. Wise leaders continually listen to the opinions of all sides, elicits the ideas of anyone who has a stake and is sensitive to even the lowest members’ voices. But when it comes time for decisions, these are the responsibility of the leaders, based on informed understanding, commitment to the ideals of the organization and their personal integrity.

Often the question arises, who has the power? The question implies that whoever is the leader has the power. But power, be it legal authority, financial authority or structural position is nothing without the trust of those within the organization. A leader without that trust will fail. In fact the entire organization will fail. So the question is not who has the power or how to get power. The real question is how much is the trust or how to build trust.

Trust in our Sikh Dharma organizations has additional conditions. Our Dharma is not a religious organization but a way of life. Conscious leadership will inspire trust by practicing the way of life given by Siri Singh Sahib Ji. This includes doing sadhana, participating in Gurdwaras, sharing food and companionship, wearing bana, giving to Dasvandh, teaching, traveling to communities all over the world, sharing values, inspiring people and serving in so many capacities. People are not dumb. It is obvious who has their best interests at heart and who is willing to serve.

Trust is lost when the leadership is isolated, uncommunicative, unavailable or simply gone. Trust is lost when leadership makes decisions without consulting its constituency. Trust is impossible when the leadership chooses a way of life that is different from Sikh Dharma.

The Dharma needs Leadership not Managers

The usual structure of leadership is the power triangle with the leader at the apex, information flows up, commands flow down. Siri Singh Sahib’s structure of leadership is the inverted triangle with the leader at the bottom, serving and supporting the entire organization.

In his own words, discussing people in authority, “Sikh Dharma has a very simple message: higher you are, humbler you are. Higher you are, less you manipulate. Higher you are, less you lie. Higher you are, less you are insecure. What does being "high" mean to us in Sikh Dharma? That we dwell in God. We trust in God.”

Siri Singh Sahib’s title was always “The Chief Religious and Administrative Authority”. When he was around there was no question about leadership. He set religious and spiritual guidelines, business and financial goals and worked closely with the directors, managers and local leaders all over the world. He was the undisputed leader.

We cannot replace the Siri Singh Sahib. However, the roles he played in our organizations must be replaced in order to meet the unique challenges that face us today. The leadership structure he put together before his death provides for this strong leadership. It is important to understand he wanted leadership and not managers. The following illustrates the very different mind set between managers and leaders.

Managers administer, leaders innovate

Managers focus on systems, leaders focus on people

Managers do things right, leaders do the right things

Managers maintain, leaders develop

Managers rely on control, leaders inspire trust

Managers have an eye on the bottom line, leaders have an eye on the horizon

We are a Dharma. For us strong leadership will embody the values of our Dharma. Our leaders will be practicing Sikhs and respected members of the community. As did the Siri Singh Sahib, they will continually interact with individuals and groups through out the community, learning the concerns, problems and realities at every level. They will lead by example, inspiring trust, going the extra mile, serving with humility and especially, living the teachings of the Siri Singh Sahib.

Historically Sikhs have been united and undefeatable with strong leadership and weak without it. The classic example is the period following the death of Maharaja Ranjit Singh. Though militarily superior, the Sikh nation was lost to the British. It was lack of leadership that led to the defeat. Let us not repeat history. We need strong leadership now, our Dharma is at stake.

There are some within our Dharma who question even the need for leadership. For instance some argue that the Guru is our leader. Yes the Guru is our spiritual touchstone. The Guru is the foundation of our lifestyle and embodies God’s Word. But the Guru does not make decisions. The Guru can inspire decisions but the decisions must be made by people. In our Dharmic organizations we must trust that the leadership makes decisions based on the wisdom of our Guru.

Others may argue that each one of us is a leader. Yes, we are all leaders of our own destinies and responsible for our own consciousness. But each of us can not be the leaders of an organization involving tens of thousands of people and millions of dollars of value. We need trusted people with experience, integrity and the respect of the organization to take on the responsibilities of leadership.

It is a seeming paradox that conscious leadership is undemocratic yet group conscious, is ridged in structure yet flowing in form and makes decisions that impact everybody yet inspires trust. We need the right people to make it work.

Current Leadership

The UIB may argue in their defense that they were chosen by the Siri Singh Sahib to assume his legal and financial authority after his death. Their personal lifestyle does not impact their effectiveness in this role. Furthermore, legal and financial authority implies management rather than leadership. Whether or not these arguments restore trust, the UIB has the legal authority to maintain their positions whether there is trust or not. They have the financial where-with-all to defend themselves from any legal challenges that may arise.

There are some prominent and respected members of our community who do not see a problem with the UIB. Their response to those who raise the issue is usually some form of, “Do nothing. Everything is okay. Get used to it”. They argue that the UIB is doing a good job. They point out that the members of the UIB were chosen by the Siri Singh Sahib. They have the legal authority. It is not serving the Dharma to challenge them.

It is not the scope of this paper to analyze whether or not the UIB is doing a good job. There are many opinions. However we can look at the structural ramifications of the current situation. Simply, a growing and significant number of our community members have lost trust in the UIB. Communities all over the world are meeting to discuss the issues and are reciting the Narayan Shabad to restore integrity to the Khalsa. It is an issue of trust. An organization that has lost trust in the leadership will not survive.

For our Dharma to survive, change in the leadership is necessary and inevitable. There are three options. Option 1: The UIB lives to the teachings of the Siri Singh Sahib and regains the trust of the membership. Option 2: The UIB steps aside to allow other leaders to emerge who will build trust and restore the structural integrity of our organization. Option 3: The UIB refuses to step aside resulting in legal challenges, fractionalization and, if not resolved, eventual disintegration.

Option 1 is not realistic. The UIB members have publically renounced the Sikh lifestyle. Option 2 offers the most graceful resolution. Option 3 opens us to a potentially nasty and expensive battle. So, pursuing Option 2, what must be done to convince the UIB members to step aside?

Provide documentary evidence of the level of mistrust with our community for the current members of the UIB. There is no guarantee that this will have any impact. The UIB is under no obligation to respond to such documentation. However, it is offered as a reality check that may inspire the UIB to respond.

Collect petitions from communities all over the world requesting resignation of the members of the UIB.

A strong vote of no confidence by the Khalsa Council.

Leaders of the various Dharmic organizations directly under the UIB sign a letter of no confidence, perhaps even offering to resign if the situation is not resolved.

Severance Package

The community should offer the members of the UIB a generous severance package that recognizes their years of service and compensates them for their loss of income.


A committee within the Khalsa Council tasked with researching the Siri Singh Sahib intention in establishing the UIB and the terms and conditions of its authority.

The committee documents their research in the form of a contract or constitution defining the terms and conditions of the authority of the UIB.

The final version of the constitution is ratified by the Sikh Dharma Board of Directors and signed by members of the Khalsa Council.

The constitution provides conditions of membership to the UIB.

The constitution provides a method of succession of membership.

The constitution provides the scope of authority and a system of checks and balances to include some measure of outside accountability.

Work with those who support the UIB

Make efforts to include, communicate with and avoid alienating the prominent members of the community who support the UIB.

We want them with us when this is all over.

It may be possible to convince them of the value and the inevitability of the current UIB members stepping aside.

Legal recourses.

While the above is in progress, details of a possible legal case need to be researched, collected, documented and circulated.

This will apply additional pressure on the UIB.

This will position the Dharma for Option 3. But will only be applied if Option 2 fails

We are a conscious organization. The challenges we face require compassion, sensitivity, faith in the teachings of the Siri Singh Sahib and guidance from our Shabd Guru. May we build a foundation of trust so that our future will be strong.

Thank you,

SS Kirpal Singh Khalsa, Ph.D.

My opinion on the state of Golden Temple Enterprises‏
From: mukhtiar s khalsa (
Sent: Mon 1/25/10 8:00 PM
To: mukhtiar singh khalsa (
Blank Bkgrd.gif (0.1 KB)

Sadh Sangat Ji,

It is my intent with this letter to give you my opinion on some of what has been happening in the management of Siri Singh Sahib Corporation in these past recent years. This opinion is my assessment of what has been going on. Anyone is welcome to dispute this assessment or show me that it is somehow inaccurate. It has been painful to me to accept what I believe to have happened.

About two years ago Golden Temple was sold from the Siri Singh Sahib Corporation to the Golden Temple management. The ownership of Golden Temple is in the control of Kartar Singh, Peraim Kaur, Sopurkh Kaur, Siri Karam Kaur, Guru Dhan Singh, Ajit Singh, and Karam Singh. This sale was executed with a promise of $30 million dollars from this Group. It was executed quietly under the supervision of the Unto Infinity Board, an entity charged with protecting and managing the affairs of the Siri Singh Sahib Corporation.

The next step of the plan is to sell Golden Temple on the open market for $150 million dollars. This Group promises $30 Million to the Siri Singh Sahib Corporation to be used to fund the non-profits; the remaining $120 Million will be divided between these 7 people.

The actions taken by this Group, such as removing the Siri Singh Sahib’s likeness, making production more profitable by “going inorganic”, renaming “Yogi Tea” to “Yogi” and claiming separation from royalty obligations, were cold, calculated attempts to make Golden Temple more marketable.

In order eliminate protest of this action by anyone of legal standing, the 3HO Board, and the KRI Board were populated with people who would not object, and would agree with the sale, welcoming their division of the proceeds to run these Non-Profit Organizations.

Sikh Dharma International proved to be more difficult.

As Golden Temple and Akal Security, had been donated to the Siri Singh Sahib Corporation for the benefit of Sikh Dharma, control of Sikh Dharma International would be needed to eliminate any legal challenge to this plan. Even though elements of this plan to sell Golden Temple are probably illegal, a current Board member would have to protest to bring scrutiny and prosecution. Without the legal standing of being a Board member it would be very hard for the Court to hear a challenge.

The Sikh Dharma Stewardship was established to obtain control of Sikh Dharma International. It was no longer possible for the majority of this Group, hungry to make the sale, to be recognized as Sikhs. Therefore, Sikhs of good reputation, but susceptible to offers of money and power, were selected for the Stewardship. The intent was to remove the Board, and replace the Bhai Sahiba, the Siri Sikhdar Sahiba, the Chancellor, and the Secretary General. Whoever controlled Sikh Dharma International would then control the Khalsa Council and the $10 million allocated from the sale of Golden Temple.

By some blessing, members of the original Sikh Dharma International Board and Gurutej Singh (donator of Akal Security) filed a complaint while they still officially and without dispute populated the Board and still had clear legal standing. This lawsuit is the challenge that is needed to put a stop to this greedy and corrupt destruction of what has been built with the sweat and blood of thousands of devoted pilgrims hoping to provide for the grace of the Guru.

The relief requested of the Court in the lawsuit is; that all ownership and ill gotten gain be returned to the ownership and control of the Siri Singh Sahib Corp; that the members of those Boards be replaced by a selection involving the entire Khalsa Council; that the structure of those Boards be returned to the original structure mandated by the Siri Singh Sahib. To request less than this would be an embarrassment leading down the very path we are trying to avoid.

This Group has torn apart KIIT BV, dissolved the Amsterdam Ashram, fired 23 non profit administrators, given control of Phoenix Sikh Dharma to a Board the sangat does not accept, told the Millis Ashram that they do not control their own property, and claimed to have fired the entire Sikh Dharma International Board, Officers, and staff.

It is my opinion that Golden Temple has that name for a reason. It is named Golden Temple to be the eternal seat of our prosperity. However, there are those who no longer see the Spiritual value that resides there, in that business. The only value they see is the gold on the brick. Rather than protecting it for all, they think that selling Golden Temple will bring them the wealth they desire.

This is a statement of my opinion. Time will tell how accurate it is.


Mukhtiar Singh Khalsa


As these people only take their own consul, and have consistently refused the advice of Khalsa Council and all no longer are willing to submit to or even consider the will of the Sangat, the path available to affect them is the legal system. This is the system they choose to be protected by. The lawsuit against them has been accepted by the Court. It is our job to fund this lawsuit. Money is needed, now and until it is won. If you see this as a fight worth winning find a way to give.

powered by my little forum