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The Sraddhalu Ranade – Govind Nishar nexus of fraud

Sraddhalu Ranade’s fraudulent activities have been exposed again. Click here, and here for full details.

Little did the followers of Sraddhalu Ranade know that he could stoop so low, so as to hide behind aliases and fake email ids, to promote his agenda and propaganda of hate towards the Trustees of the Sri Aurobindo Ashram. Ambition has been known to poison and blind even the wisest of men. Imagine then what it can do to an impostor!

The same venomous ambition did not spare Sraddhalu’s close aide and associate, Govind Nishar, Vice President of the Sri Aurobindo Yoga Foundation of North America (SAYFNA) having the alternate internet domain name “” From henceforth, Govind Nishar must be advised to call himself President of Vices at Deceive International.

Sraddhalu’s and Govind’s pathetic attempts to dupe people by trying to make them believe that they were the two most sincere devotees of their Master and always at the service of Truth has failed once again… and forever. Sraddhalu’s desire to supplant the Ashram trustees in order to pave the way for a new power structure within the Sri Aurobindo Ashram in which he would find a central role is falling apart. Govind who had seen a ray hope in trying to establish his American center at the epicenter of the business of integral yoga and other related money-making activities such as his million dollar pool must also be realizing that banking on Sraddhalu Ranade must not have been a good idea.

The Sraddhalu Ranade-Govind Nishar duo must be realizing that empires that are built on fraud have a short, troubled life, after all.



Pope Vijay’s Proclamations

We reproduce here, an article that was posted on the website “” which reveals that Vijay Poddar is unable to hide the integral yoga impostor that he really is.


Pope Vijay’s Proclamations

Recently we have been posting a lot about the Sri Aurobindo Society, and some of our posts were rather serious. It’s time for some comic relief. Today is the fourth anniversary of Vijay Poddar’s immortal letter to Manoj Das Gupta about The Lives of Sri Aurobindo.

There is general agreement among students of Integral Yoga Fundamentalism that this is the most ridiculous document ever written by a hardcore IY fundamentalist. Sraddhalu Ranade is unparalleled for his inspirational impudence, Alok Pandey for his self-assured stupidity, but Vijay Poddar (a.k.a. Vijay bhai) beats them both by his ability to combine infantile irrationality with hysterical self-righteousness.

Vijay’s letter was written at a time when he still enjoyed some respect for his mental and moral qualities, and as a result some people took it seriously at the time. Four years of behind-the-scenes maneuvering and the occasional prophetic utterance have so lowered him in public esteem that few people take him seriously any more. As the smokescreen of his rhetoric has dissipated, the matter under study has become more and more clear. So it is a good time to look at Vijay’s famous letter again.

Our friends at IY Fundamentalism have published the text of the letter along with the warning, “Readers are cautioned that this unannotated document contains false assertions.” Our purpose here is not to disclose all the distortions, half-truths and sheer lies that are crowded into Vijay’s letter, but simply to dissipate the haze a little more so that people will be able see the letter for what it is, and perhaps have a few laughs along the way.

Vija Poddar begins by saying that yet another letter on the subject is uncalled for but decides to write one anyhow because he has thought “a long time” (a week? a month? – it could not have been more than that) about the issues involved. He then asks whether the Mother would be happy to receive (whatever that might mean) the book “with all that has been written in it about Sri Aurobindo and Her.” He does not give an example of what has been written, and does not seem to know himself. He has, he admits, just read “some of the things which are written” (in other words he had read Raman Reddy’s distorted Selections). Nevertheless, he considers himself illumined enough to answer on the Mother’s behalf. The answer (of course) is No. He then tells the Trustees to follow his example. If it turns out they aren’t worried about the book they haven’t read, they should put his letter aside. But if they are ignorant enough to form an opinion about something they haven’t read on the basis of gossip and fragments, they should go ahead and read the rest of his 2700-word letter.

There follows a rigid logical demonstration: Columbia University Press (on the jacket flap, Vijay bhai!) asserts that the book is by a competent author, therefore (!!) the Ashram is responsible for the book. Therefore the Ashram must publicly disown the book, stop the printing of the Indian edition, and stop the distribution of the American edition!!! The book (which, again, neither Vijay nor the trustees had at that point read) cannot  be revised. It has to be banned completely and banned immediately!!!! This ridiculous conclusion is the one that Vijay has been repeating, like a broken record, for the last four years – but nobody has listened to him!

(Well, somebody did, namely Gopal Bhattacharjee, Jayant Bhattacharjee, and Geetanjali Jain Bhattacharjee. Question: At whose instructions did these people initiate legal proceedings in various parts of India against a book the Trustees were not bothered about but Vijay was definitely bothered about. Perhaps only Vijay knows.)

Vijay Poddar then puts on the robe of the Prophet: the book, he says, is a product of “a very hostile and evil force.” What can be done? Well, pass that idea along to the ashram’s licensed expert in hostile forces, Dr. Pandey-monium (a.k.a. the Doctor of Demonology), and let him rave about it for four years.

Vijay’s logical demonstration then continues: (1) Sri Aurobindo cannot be harmed by a book, (2) nothing we human beings can do can help or hinder things, (3) therefore the Trustees (all of whom are human beings) must act and act now now now ­– certainly before anyone has had a chance to read the book.

The problem, Vijay bhai, is that in the intervening four years, hundreds of people have read the book and, guess what, the vast majority of them were not bothered by it at all. Scholars, professors, writers, government ministers, ashramites, ex-students – all found the book to be wonderful, or okay, or at any rate not “denigratory.” What then, Vijay bhai?

Well, of course, Vijay asks the Trustees to hold a meeting where Vijay (who has still not read the book) can tell everyone that they should publicly disown it. And when the Trustees say no, Vijay himself, as de facto head of the SAS, declares that the SAS “strongly disapproves of the book”. But alas, nobody gives a damn.

Poor Vijay bhai! What can he do now? What can his henchmen Gopal Bhattacharjee, Jayant Bhattacharjee, Geetanjali Jain Bhattacharjee do? They have tried the High Court of Orissa, they have tried the High Court of Madras, they have tried the Lieutenant-Governor, now they are trying the Asst. Collector of Puducherry. And still nobody is doing what Vijay wants them to do!!! Poor Vijay bhai!!!!

We said we were writing this to provide a little comic relief and we hope that our readers have been amused. But now we have to introduce a little bit of seriousness into this post. Vijay will recall that the Supreme Court of India instructed the Sri Aurobindo Society in 1984 that the work of Sri Aurobindo was not and could never be a religion, and therefore the SAS had not right to claim the constitutional rights granted to religious bodies, as it was trying to do. That was more than thirty years ago, Vijay bhai. Surely you have read the Supreme Court judgment.

It would appear that he has not. One does not have to be a graduate of Knowledge to realize that Vijay’s letter and Vijay’s Statement are nothing but religious proclamations. Yes, Vijay considers himself a Shankaracharya, a Mullah, a Pope! But nobody is paying attention!!! Better be careful, Vijay bhai, if you go on with your religious babbling, the Supreme Court of India might have to step in again.



A letter to Sraddhalu Ranade

Two years ago, an Anonymous Devotee penned the following letter to Sraddhalu Ranade. Till date we haven’t seen any response from Sraddhalu Ranade on this subject. We invite Sraddhalu Ranade to post his response on this blog.


Dear Sraddhalu,

Happy Darshan.

I am writing to you because I had a little Eureka moment. I saw your photo on the Prerna Centre of Learning website. Nothing special about it. Just that it was so typically you, it provoked that delicious sense of very mild irritation that comes with perfect familiarity – no personal offence intended whatsoever. So when I read your 24-page letter to Manoj Das, it was entirely to the sound of your voice accompanied by your gestures. That brought it alive so concretely that I felt compelled to say something. As to why this letter is anonymous, you will find the answer towards the end.

This is not about Manoj Das, Manoj Das Gupta, Peter Heehs, or the Ashram Trust Board. It’s about you. Or rather your methods and intentions, as I’ve no interest in a personal criticism of your character. But by no means is it a comprehensive treatise on your letter, as that would take more than even 24 pages and would bore everyone to death.

On the Yahoo SAICE group Aurofilio has asked someone to provide a list of bare facts in your letter. I sympathize with anyone who takes up this arduous task. Or perhaps I should be envious, as compiling such a list would take much less time than I’m spending on this letter. Either way, it got me thinking.

First of all, crucial to your arguments is your methodology. Most commentators who want to put their point across usually start with a hypothesis, know what they want to conclude, and then try their best to establish a chain of reasoning leading from one to the other. But not for you this tortuous process. Instead, most of the time you appear to start with your conclusion, work backwards with a flawless piece of reasoning, and voila, you arrive at your hypothesis! And when anyone reads your backward process backwards, i.e. forwards, it looks marvellous. I have always admired your intellect, and this is a good example of it. Your arguments are for the most part so logical and your language so lucid, it would never even occur to a reader to question the facts you start with – the subconscious assumption is that surely anyone appearing so sincere and transparent in his persuasiveness could not so blatantly cite non-facts in a manner that could easily be questioned or exposed. And so you build your entire edifice, the smoke and mirrors of your brilliant reasoning obscuring the shakiness of the foundation.

For example, you say you have “proved” that Peter had “deliberately distorted facts with intent to harm”. A couple of years ago you had said you could “prove” that on every page of the book Peter has tried to denigrate Sri Aurobindo. I wish this were mathematics, that things could be proved so indisputably. And even in this field, a professional mathematician was quoted in a very recent newspaper article as saying that a proof becomes a proof after the social act of accepting it as a proof. If even mathematicians say proof is such a subjective concept, you can imagine what it means in a literary context. And what about Larry Seidlitz, who finds fault with Peter in parts but has ‘proved’ (or opined, which is the same thing for you anyway) that Peter’s aim is not actually to cause deliberate harm? But that’s the whole point. One simply can’t question your ‘proofs’ or your ‘facts’. That is not even negotiable, because then the entire edifice would come crumbling down. What you are ready to endlessly discuss are the lengthy and elaborate consequences of your ‘proofs’ and ‘facts’, because in that domain you sit comfortably immune from anyone calling your bluff. Or might you answer in the manner a certain senior teacher of SAICE is supposed to have when confronted – that if what you are saying is false, others should go find out what the truth is!?

Yet another striking example of the use of this technique lies in one particular desperate attempt to deny a contradiction in your views. It’s worthy of closer scrutiny here. The Ashram Trust pointed out inconsistencies in “tone and conclusions drawn” between your note of 14.10.2008 to Manoj Das Gupta and your later pronouncements on the subject. In that note, in which you brought up the question of whether Peter should be expelled from the Ashram, you wrote: “Ideally he should be able to continue in the Ashram”, etc. However in your letter of 25.06.2010 to “Dear Manoj”, you vehemently deny any contradiction, defending yourself by saying that in the beginning of your note, that part where you apparently advised against expelling Peter, you were only “paraphrasing” Manoj Das Gupta’s “dilemma”, and that these were not your views. You say your views only began after that part of your letter (“my message to you…begins only after this”), and state “you now quote me out of context to try to fool people, presenting my summary of your dilemma as if it is my position!” Then, in your letter to Manoj Das, you say, “I have never advised MDG ‘against expelling PH’ as you and he now claim. He misquoted my letter to claim this lie in an abuse of simple literary ethics…. by misquoting me, MDG turned a simple truth into a dangerous falsehood.” To the unacquainted reader, it all sounds very convincing: “Poor Sraddhalu, yet another victim of the eternal game of being quoted out of context. The readers of his note don’t have the subtlety of intellect to appreciate the use of a literary device. Or have they have cleverly contrived to use it to their advantage?”

Till one actually reads your note, that is. And the revelation dawns that there is absolutely nothing in it to support your contention, even after going through it over and over again. You start your note saying you wish to “share some thoughts” (obviously your thoughts) to be pondered over when alone. Then, “Some action is necessary to defend the Ashram and Sri Aurobindo’s reputation.” “Peter’s continuance will be most damaging…but removal of Peter from the Ashram would be a most unfortunate extreme, and might even lead to more harm than his continuance. Ideally he should be able to continue in the Ashram, and perhaps even keep contact with Archives and related work, but with his access curtailed to the extent of his demonstrated trustworthiness.” “This is a difficult situation. There are no set standards for action or inaction. All rests on the consciousness in which we choose to act or not act.” “Hasty action could have serious repercussions.” The “hasty action” you speculate on here obviously refers to expulsion from the Archives or the Ashram, or denial of access, not retaining him in the Ashram which would be a do-nothing status quo thing that by definition would not be “hasty action”. Surely there is nothing so far to indicate you are paraphrasing Manoj Das Gupta’s dilemma as expressed in his letter to Dada the previous week. If that were the case, the burden was on you to explicitly assert the use of that literary device, and not on the reader to infer it out of nowhere. Besides you do not refer to the letter to Dada even once. In the two sentences that follow, in the same paragraph, you address Manoj Das Gupta as ‘you’, in your voice, speaking directly to him, and not some rhetorical musing of a debate raging in his mind. Next you ask, “What are the criteria to apply for what should be done?” and pontificate thus in reply, “all depends on the attitude and commitment that Peter himself chooses to have towards Sri Aurobindo and the Mother.” In other words, to test the “demonstrated trustworthiness” mentioned earlier in the context of extent of curtailment of access. You then proceed to suggest a private conversation with Peter to gauge this trustworthiness.

One could summarize your entire letter thus: Peter’s continuance will be damaging, but his removal might lead to even more harm. Ideally, he should continue, perhaps with restricted access to archival material depending on his trustworthiness which is to be judged by Manoj Das Gupta in a one-on-one meeting. There is perfect internal consistency in the so-called two portions of your letter, it is homogeneous in tone, and the transition between them is seamless. Your letter is a singular entity in which you debate the possibilities, clearly lean towards retention of Peter as a kind of lesser of two evils, and seriously suggest probing into Peter’s psyche with the ultimate aim of determining the “extent” of denial to him of access to archival records.

Sraddhalu, you with your command over the English language, ever cautious in your use of every single word, would surely have put in elaborate qualifying clauses had you been adopting the unusual and dangerous device of not speaking in your own voice and deliberately stating something you don’t agree with in the process of summarizing another’s dilemma, as you claim. For instance, “Let me put myself in your shoes for a moment…”, “I can imagine your dilemma…”, interspersed with “You must be thinking…”, etc. I have too much faith in your intelligence to contemplate otherwise. But no, there’s nothing of the sort to be found at all . Yet when your letter’s recipients simply quote you, you blame them for taking your words at face value, the natural and straightforward approach that anyone would take, and instead insist they should have read into your brief and plain note a fanciful, dramatic dialogue in which the actors take hypothetical contrarian positions, without your giving even the slightest hint of your grand literary design.

At the very least, your forceful denial of a variance in “the tone and the conclusions drawn” between this note and other proclamations such as your email of 13.01.2009, is disingenuous. And then your final hypothesis…oops, sorry…conclusion: Manoj Das Gupta (who for the record has personally not even commented on these letters) is a liar.

Sraddhalu, had I been appointed your “Machiavellian advisor” (though I agree you don’t need any, as he/she wouldn’t be able to add anything substantial to your vast storehouse of ideas), I’d whisper in your ear, “Ranadeji, please don’t take this line of defence. You will be exposed. Instead just take a deep breath and say that your views have evolved with time. I’m sure you’ll find a clever way of justifying and wording that sir.”

I need not provide here an extensive list of the numerous other examples of these ways. Someone has already dealt with your farcical error concerning the Mother’s statements and Manoj Das Gupta’s playing the role of Polydaon in Perseus the Deliverer in 1993. Suffice it to say that you take things as given with such brazen confidence and disarming sense of finality that either total misrepresentation of fact on one hand or personal opinion on the other pass off as established truth. Your skill lies in making things appear wonderfully convincing on the face of it. But scratch the surface, penetrate behind the web of words, and an ugly underbelly of dissimulation emerges.

I’m no fan of Peter’s, nor by any means one of those who agrees with everything he writes. His attempts to read personal factors and motives in the literary inspiration behind Sri Aurobindo’s plays is particularly shallow and despicable. He does not at all, as you allege, conclude that Sri Aurobindo’s spirituality was a result of his “inherited schizophrenia”. But he does speculate about it for argument’s sake before rebutting that possibility. For a psychoanalyst, these ideas are dated, for a scholar, irrelevant, and for a devotee, appalling. As in the end he rejects this line of thinking anyway, I don’t see what purpose he served by this needless and tasteless speculation other than to show off and look good in the eyes of his academic constituency. But remember, this letter is not about the merits or otherwise of Peter’s book. It’s about you and your methods, which is quite a different matter.

You accuse Richard Hartz of declaring that Sri Aurobindo practised yoga different from what he taught. It is common knowledge that Sri Aurobindo’s system of yoga itself evolved over time. In the early stages of his personal sadhana, could he anticipate the exact shape his prescribed method of practice would take decades later? It is precisely to prepare the ground for us mortals that the Divine incarnated in a human body, to show us what is possible and ultimately inevitable. Even more than a teacher, Sri Aurobindo is for us a living example of what man can achieve. To expect him at the outset to practise a system that is itself an end-product of the culmination of his practice is a contradiction in terms. Or perhaps you expected Aurobindo Ghose in 1908 to subscribe to the Arya, or to order a copy of The Synthesis of Yoga by Sri Aurobindo. Then just after that you say, “One small step remains to prove that the critical but secret ingredient in Sri Aurobindo’s practice was the element of tantric sexuality.” Really, a small step? Perhaps to you. I dare not speculate about whether that conclusion is based on your scholarship or your personal spiritual experience.

You say Ashram members don’t need to really read the book to know what it contains. They are inwardly sensitive to it. Unfortunately I don’t have the occult power of knowing what’s in a book by placing it in front of me and meditating on it, or even by reading a few select extracts. I’m grateful for your informing us that Ashramites do possess this power, and have thus passed your test of “psychic and spiritual development”.

When Manoj Das says “Nobody can say that the Ashram management does not facilitate our aspiration [for progress]”, you disagree stating that it’s not their responsibility to facilitate our aspiration or to oversee spiritual progress. But is that the point? It may or may not be their active responsibility to ‘facilitate aspiration’, but the question is, are they doing anything contrary to it that anyone can assert they are hindering it? In other words, they might be neutral and passive, not active facilitators, but they are certainly not obstructing anyone in their quest for individual progress. We are talking here not of Auroville, a township where the collective ideal takes predominance, but the Ashram, a community primarily conceived as a place providing the most conducive environment possible for individual sadhana. I’m sure you’ll catch this subtle but crucial point.

As to why this is anonymous, it’s for fun. I thought I’d invite you to a little game of cat and mouse. Please ‘prove’ that what you say about Manoj Das Gupta having left a meeting midway declaring he would accept the decision of the other trustees but later shouting “I will not accept this decision!” and prevailing upon the others to backtrack, is true. This includes but is not limited to naming your sources. And please apply normal standards of proof, not yours based on hypotheses as dubious as your allegation itself. And then I will come out in the open. Till then, don’t say I don’t have the guts to identify myself.

Please respond in public – this email address will not exist for long.

Anonymous Devotee



Ananda Reddy – Auroville’s “Director”???

In the year 2009 a lot of noise was still being made about Columbia University Press’s (CUP) statement which described Peter Heehs as a “co-founder” of the Sri Aurobindo Ashram archives department.

Those like Ananda Reddy who sought  to malign Peter Heehs called him a liar, a traitor, someone who used deception and self-promotion; because they alleged that Peter Heehs was never assigned such a designation by the Sri Aurobindo Ashram Trust; that he used the “co-founder” designation merely to prop his credibility and increase the sales of his book. They sought to discredit Peter Heehs’ work, making the most absurd attempts to discontinue the publication of his book “The Lives of Sri Aurobindo” because of CUP’s statement – which as a matter of fact happens to be a rather accurate description of Peter Heehs’ role and work at the S.A.A.T.

But while Ananda Reddy and his ilk were drawing all their ire and attention on Peter Heehs, not many noticed that on the sly the real impostors like Ananda Reddy himself were not satisfied with calling themselves “Scholars”; they needed more, much more.

This is when, in the year 2009, Ananda Reddy appointed himself as the “Director” of the renowned, futuristic and Universal township of Auroville [Click here].

While Ananda Reddy is understandably grinning in front of the camera of a naive, ignorant but well-meaning Spanish cameraman and writer, the question is, do the Aurovillians know that since the year 2009 they and Auroville have been under the “direction” of Ananda Reddy?

Ananda Reddy – Active propaganda behind the scenes

Ananda Reddy who has to earn his bread in order to keep his business interests alive, was one of the first ones to realize that controversies might be good for authors and the sale of books but not so good for those who have to make a living. Particularly for those whose business activities depend on rubbing shoulders with academicians, scholars, administrators of reputed institutions, on whom his reputation and his business interests depend. After making a short public appearance in the early days of the controversy that was designed to malign Peter Heehs, the Managing and other Trustees as well as members of the Sri Aurobindo Ashram Trust (S.A.A.T.) , Ananda Reddy went underground, disappearing from the public glare, particularly when things didn’t go the way he and his scheming colleagues had hoped they would have turned out.

But behind the scenes, Ananda Reddy has still been playing, all along, more than an active part in stoking and keeping alive the controversy that is designed to undermine the existing management of the S.A.A.T. in order to replace it with a new order of power and management that he hopes will be controlled by him and the other integral yoga impostors.

Ananda Reddy appears to believe that the private circulation of e-mails, away from the public glare, might spare him the embarrassment of exposing that his heart and soul indeed lie with the extremists, the fundamentalists and impostors he belongs to. This is well illustrated in one of the many e-mails that Ananda Reddy circulates in order to keep the propaganda machinery constantly at work.

In this particular example, Radhikaranjan Das, a teacher at the Sri Aurobindo International Center of Education (S.A.I.C.E.) is being portrayed as a victim because disciplinary action has been taken against him by the authorities of the S.A.I.C.E. Ananda Reddy evidently does not mention that Radhikaranjan Das has not only been repeatedly failing his duties as a teacher at the S.A.I.C.E., but he is also trying to bring disrepute to the S.A.I.C.E. by publicly insulting members of the institution without any justification or basis.

Here’s an example of Ananda Reddy’s propaganda machinery at work:

———- Forwarded message ———-
From: Ananda Reddy <>
Date: TXX, May XX, 2012 at XX:XX XM
Subject: FW: [A critique of the book “The Lives of Sri Aurobindo” by Peter Heehs] Report of Dr. Radhikaranjan’s Discussion with the School Committee

From: [ Behalf Of General Editor

Sent: Tuesday, May 22, 2012 9:26 AM
Subject: [A critique of the book “The Lives of Sri Aurobindo” by Peter Heehs] Report of Dr. Radhikaranjan’s Discussion with the School Committee

[Dr Radhikaranjan’s report of his discussion with the School Committee is in the form of a letter addressed to Manoj Das Gupta, who happens to be both the Registrar of the Ashram School and the Managing Trustee of Sri Aurobindo Ashram, Pondicherry. A shorter version of the same was sent to the Registrar. ]


I, Radhikaranjan Das, have been a Sanskrit teacher in this institution teaching at the Kindergarten, Primary, Secondary and Higher Course level from 1980 till date. I have been also teaching Biology at the Secondary level from 1999. My teaching record has been absolutely unblemished and I have never received any complaints from the School authorities regarding it. On Friday 18 May, 2012, I was in my class and was summoned to the School Committee meeting around 11.30 in the morning in your office. The persons present were yourself, Arati-di, Jhumur-di, Swadesh-da and Dilip-bhai. I will try to give you a report of the discussion that took place:

Manoj-da: Radhikaranjan, you have written this article?

Myself: Yes.

Manoj-da: You have gone public with this article. It is a most shameful thing. I will read a portion of it.

Is the smell of dollars so enticing that the Divine’s fragrance of Truth, Light, Love and Beauty are masked and left unrecognised? The whole world stands in askance today to know why the Ashram Trust is fighting tooth and nail and pouring out money in an unending stream to protect this snake of a man who has assassinated Sri Aurobindo in the truest sense of the word?

I challenge you to prove where the Ashram Trust has been pouring money in an unending stream!

Jhumur-di: Who can assassinate Sri Aurobindo? He cannot be touched.

Arati-di: How can you write such a thing?

Manoj-da: I will not tolerate this. I will not allow any teacher of our Centre of Education to make such comments. I will have to terminate your services in this institution. Tomorrow I will put up a notice that Radhikaranjan will not take his classes until further notice.

Myself: Will you give this in writing to me?

Arati-di: Why do you want it in writing?

Dilip-bhai: Will you go the Court with it?

Myself: When my services are being officially terminated, I should receive an official notice.

Swadesh-da: Were you given a written statement when you were appointed as a teacher?

Manoj-da: Let him go the Court or let him go to hell! I don’t care! I will give him in writing what he wants. He will have to discontinue his work here.

Myself: This article has nothing to do with the school.

Manoj-da: Of course, it has. You have been a student here and you are a teacher here and you have put this up in a public forum. You have disgraced the name of the school in public.

Myself: I have written anything about the School in this article.

Manoj-da: Look at the words that he has used:

Are there hidden dark secrets of the Trustees of Sri Aurobindo Ashram which Peter Heehs knows, and revealing those might be absolutely disastrous to the whole pack of power-hungry wolves and their retinue?

Swadesh-da: What do you mean a pack of power hungry wolves?

Dilip-bhai: How can you talk like this about the Ashram Trustees?

Manoj-da: I will not listen to anything else. You will have to leave School. I have told you whatever I have to say. Now if you have any question, you may ask.

Myself: (silence)

Manoj-da: If you want to meet me personally later, you may.

Myself: (silence)

Manoj-da: You may go now. (I leave the office.)

On Friday afternoon and on Saturday I attended my classes normally as no notice was put up on the board. On Sunday morning (20 May, 2012), Swadesh-da and Swadhin-da met me on the road.

Swadesh-da: Radhikaranjan, why did you attend your classes when you had been told categorically that you are not to have classes anymore?

Myself: I was not told that. Manoj-da had said that he would put up on the board stating that Radhiranjan will not “attend his classes until further notice”. And he told he would me a written notice.

Swadesh-da: No written notice will be given. Were you given a written statement when you were appointed as a teacher?

Myself: No, I will attend my classes normally tomorrow. He had said that he will give it to me in writing.

Swadesh-da: On Monday, don’t come to take your classes. Don’t create a scene in front of the students.

Myself: He has to give me a statement.

Swadesh-da: You may go and meet Manoj-da. (they leave)

Manoj-da, I have put down exactly the conversations that took place between the committee members and me.

I absolutely fail to understand the reason why my services in the School are being terminated. Is freedom of speech only available to Peter Heehs and not to us? Are we not allowed to express our innermost feelings in this critical period of the Ashram? If you still decide to go ahead with your decision, I would like to know the grounds on which you have taken such punitive action. I would like to have therefore an official written communication clearly stating the reasons for depriving me of my services in the School. Until I receive such an official communication, I will continue doing the Mother’s work and take my classes as usual.

Yours sincerely

Radhikaranjan Das



Introducing the Integral Yoga Impostor

im·pos·tor,  noun \im-ˈpäs-tər\


: one that assumes false identity or title for the purpose of deception.
Synonyms: charlatan, fake, faker, fakir, fraud, hoaxer, humbug, mountebank, phony (also phoney), pretender, quack, quacksalver, ringer, sham.

in·te·gral yo·ga im·pos·tor


: one who publicly postures and professes to be a practitioner of Integral Yoga for the purpose of self-promotion especially by deception, while contradicting and undermining the core values of the Integral Yoga.


This website identifies and documents those who have publicly demonstrated themselves to be Integral Yoga Impostors; i.e. those who in the name of Sri Aurobindo and his Integral Yoga have publicly, actively and deliberately gone contrary to the values and principles of the Integral Yoga in order to pursue, promote or enforce their personal, exclusive and limited aims.



During the last decades, several Integral Yoga Impostors gradually but systematically entrenched themselves in the business of Integral Yoga. They painstakingly cultured and nurtured a following, expanding their reach or demarcating their territories, either in the form of Integral Yoga centers, websites, blogs or mailing groups.

In spite of their differences, the Integral Yoga Impostors found it convenient to form a cartel of sorts that would allow each of them to trade their common merchandise of shaded interpretations, miracles, myths and fantasies in order to concoct a new formula of “Integral Yoga” which they could control and use as their personal commodity.

There were however a few thorns that remained irritatingly stuck in the fragile sides of these Integral Yoga Impostors. First and foremost, the exclusive approach and pursuit of the Integral Yoga that they professed was antithetical to the Integral Yoga as laid out by Sri Aurobindo, the founder of this yogic approach.  Secondly, the seats of Integral Yoga, viz. the Sri Aurobindo Ashram and Auroville would not tow the line of these Integral Yoga Impostors or participate in or endorse their games of deceit or personal ambition.

Moreover, many of those who privately practiced the Integral Yoga felt that the increasingly rigid grip of the Integral Yoga Impostors over the Integral Yoga was becoming stifling and oppressive. Instead of a vibrant integration of yogas, the Integral Yoga Impostors were turning the rich spiritual landscape of Integral Yoga into the dull uniformity of a monotonous and organized devotion, religion or sect.

While it is acknowledged and accepted that there is nothing wrong in the use of devotion and religiosity in the practice of Integral Yoga, the rejection of all other forms of practices or approaches by the Integral Yoga Impostors was not only antithetical and contrary but also detrimental to the very basis of Integral Yoga.

That the veil of deceit of the Integarl Yoga Impostors was bound to be fragile became obvious when just one book – Peter Heehs’ The Lives of Sri Aurobindo shook and shattered their deceitful facade as well as exposed their entirely un-integral approach to yoga and spirituality.

This publication firmly rocked the fragile base of the Integral Yoga Impostors as it deconstructed the merchandise of myths, fantasies and miracles with which these impostors conducted their trade. Additionally, the biography meticulously attempted to reconstruct and strengthen the foundation of the Integral Yoga as chronicled in Sri Aurobindo’s life.

One by one, but in rapid succession, the true character of each of the Integral Yoga Impostors got revealed as they scrambled to protect their trade by launching assaults on Peter Heehs, the Sri Aurobindo Ashram and Auroville. Agitated demands for banning Peter Heehs’ book, the orchestration of campaigns for misinformation, slander and personal attacks, the staging of violent protests on the streets, inciting members of the Sri Aurobindo Ashram and Auroville to create an environment of hate, distrust and division, legal actions towards attempts of a hostile take-over of the Sri Aurobindo Ashram and Auroville and much more have all been and still are on offer by the Integral Yoga Impostors.

In so doing, the Integral Yoga Impostors did not hesitate for a second to contradict and undermine the very principles of the Integral Yoga that they were pretending to profess all this while. It soon became obvious that the brand of “Integral Yoga” that was being peddled by the Integral Yoga Impostors had instead all the worst flavors of Fundamentalism and Extremism.

But their acts of deceit are now exposed for all times to come.

This website therefore chronicles and documents how each of these Integral Yoga Impostors took an active part in the abuse of the principles of Integral Yoga for their own personal gains, while in effect contradicting and undermining the values that they are posturing to profess.