(A Counter to) Deliberate Distortions of Sri Aurobindo's Life and Yoga

Index of Other Names and Subjects

Adesh

belittling of Sri Aurobindo’s Adesh 493-95, 510-15

Heehs relies on second hand sources than Sri Aurobindo’s own account of 493-95

Suresh Chakravarthy’s primary account not given credence 510-15

Agastya’s Ashram in Pondicherry, story of Rishi 477-78

Amal Kiran

Amal Kiran & Nolini Kanto Gupta on Sri Aurobindo’s memory-lapses 518-19

Amal Kiran and Nirodbaran’s comments on PH’s historical method 525-26

Amazon website, review on TLOSA 40

Arun Chandra Dutt’s flimsy deductions of Sri Aurobindo’s letter 584-89

Ashram (Sri Aurobindo Ashram)

Ashram Trust, Heehs misuses the credibility of 16 Auroville, difference between Ashram and 478 basic allegiance to the institution 484

basic discipline of the Ashram, violation of 467 ethos: context and background explained 53-55 expansion of it from the 1940s 480-82

freedom of speech is not unlimited within 446-47

history, Debashish Banerji’s lacks knowledge of Ashram 474-76

journals should not be turned into debating forums 531-33 management and senior sadhaks of the Ashram, views of 42-44

no moral and religious policing in 449-50

rebutting the accusation of religious fundamentalism in 461-71

reply to Debashish Banerji’s accusation of religious fundamentalism in 472-79

writing against Sri Aurobindo in his own 176-180

Auroville and Ashram, difference between 478

Auroville as a logical result of the expansion of the Ashram 481-82

Avatar, who is an 260-62

Divine can be personal as well as impersonal 570-74

Barin Ghose and Jatin Banerji split in 1904, but other revolutionary groups were active in Bengal 137-42

Bengal secret society, errors with regard to 137-42

Bhakti yoga, ineffability of it makes it difficult to write about 300-01

sexualising Bhakti Yoga 299-305

Chittaranjan Das in the Alipore Bomb Case, whether Sri Aurobindo gave instructions to his lawyer 33, 496-98, 515-17,

535-37

Debashish Banerji’s accusation of religious fundamentalism in the Ashram, reply to 472-79

his lack of knowledge of Ashram history 474-76

East-West divide in opinion on TLOSA, cause of the perceived 27-29

Evolution: Sri Aurobindo’s use of the Seed-tree metaphor to express it is not outdated 323-25, 384-85

Faith and Intellectuality need not clash 457-60

Freedom of speech is not unlimited within the Ashram 446-47

Freudian framework, attempt to force-fit Sri Aurobindo’s life and work into a 24-25

Freudian interpretation of Sri Aurobindo, TLOSA’s distortions intended to form the first layer of 18-19

Gautier, François: his admiration of TLOSA stems from ignorance of well-known facts 28

Hardinge, Viceroy: Sri Aurobindo’s attitude in the bomb attack on 536-37, 580-601

Hinduism

Heehs confuses the multiple meanings of Hinduism and concludes that Sri Aurobindo rejected Hinduism 562

Heehs’s anti-Hinduism 378-80

higher and lower Hinduism, distinction between 562 Hinduism and Sri Aurobindo, contradictory statements on 555-57

Page 624

Hindutva influence, accusation of 448

Krishna is a spiritual reality and not merely a Hindu creation 557-58

Mother as the Divine Shakti is not merely a Hindu creation 557-62

Sri Aurobindo and Hinduism by Peter Heehs, rebuttal of 555-579 Sri Aurobindo condemned Hinduism in his letters but allowed Hindu practices in his Ashram (Heehs) 565

Sri Aurobindo did not reject Hinduism 555-578

Sri Aurobindo’s strong statements against; context of 558-60 TLOSA is part of general attack on 8-10

India

Heehs has no understanding of 338-39; 347-48 India, partition of; blaming Sri Aurobindo for 89

Indian Civil Service (ICS): Sri Aurobindo’s failure to appear for the riding test 182-92

Indians and Westerners: necessity of mutual appreciation than condemnation 567-68

Indians and Westerners: Sri Aurobindo’s Integral Yoga is the same for both 565-67

Indians educated in Western culture, but Westerners hardly know about Indian culture 469-71

Indians, Heehs’s racial prejudice against 346-47

IYF (Integral Yoga Fundamentalism) website

bogey of religious fundamentalism in the Ashram 41-42 charges against those who have criticised TLOSA 38-49 Sraddhalu Ranade’s reply to 23-49

Jatin Mukherjee

errors in A Brief Biography regarding 135-37 errors in Bomb in Bengal regarding 130-35 errors in TLOSA regarding 137-42

errors regarding his role in the revolutionary movement 130-46

incident that caused a misunderstanding with regard to his attitude towards Sri Aurobindo 144-45

Sri Aurobindo was in touch with him through Motilal Roy 143-45

worked directly under Sri Aurobindo 136

Page 625

Jatindranath Sen Gupta’s reply to mischievous allegations on Sri Aurobindo and his Ashram, downplaying 125-26

Jayantilal Parekh was fed up with Heehs 409 founder of the Ashram Archives 390-93

Jeffrey Kripal

association with Peter Heehs 8-10, 35-37, 62-63, 105-06 exchanged notes with Peter Heehs before the publication of TLOSA 424-35

his sexual twist to spirituality 424-35

Jeffrey Kripal and Peter Heehs, comparison between 18-19 Jeffrey Kripal and Wendy Doniger, Heehs wanted to please perverted academicians such as 357

Ramakrishna Paramhansa, effect of his vilifying biography on 17-18

Jitendralal Bannerji’s negative assessment of Sri Aurobindo 359-61

Jugal Kishor Mukherji’s first letter to the Ashram Trustees regarding Heehs’s distortions of Sri Aurobindo’s life in the Archives & Research magazine 491-507

second letter to the Trustees regarding Heehs’s distortions of Sri Aurobindo’s life in the Archives & Research magazine 508-37

Krishna is not merely a Hindu creation 569-70

Maithunananda in Record of Yoga does not mean spontaneous erotic delight 197-211

Manoj Das, the writer, found 60 objectionable passages in TLOSA 27

Michael Murphy, Peter Heehs’s association with 9 role of 428-29; 435

Mother, see Index of Distortions on Sri Aurobindo with Counters to Them

Motilal Roy, Sri Aurobindo was in touch with Jatin Mukherjee through 143-45

Tantra in Sri Aurobindo’s letters to him does not refer to revolutionary activity 600-01

Nietzsche’s view of conventional morality, Sri Aurobindo and 72-74

Page 626

Nirodbaran and Amal Kiran’s comments on Heehs’s historical method 525-26

Nivedita, Sister: Sri Aurobindo did not meet her before he left for Chandernagore 499-505, 528-30

Nolini Kanto Gupta and Amal Kiran on Sri Aurobindo’s memory- lapses 518-19

Oxford sandwich 300

Parthasarathy Iyengar and Sri Aurobindo’s Adesh 538-54

Paul Richard

attempt to strangle Mother 116-17 led a rather loose life 116

Heehs makes a hero of a villain 241-42 reason for leaving Pondicherry 114-15 confession to Dilip Kumar Roy 114-15 memoirs of 243

Pondicherry, Heehs has not done enough research on 94 story of Agastya’s Ashram in 477-78

Pratap Bhanu Mehta’s condemnation of the critics of Heehs is unfounded 411-18

Psychic being

importance of the psychic being was felt after 1926 when the sadhana descended into the physical 286

psychic and spiritual transformation: no incompatibility between the two 286-88

psychic being is not necessary for Integral Yoga (Heehs); only meant for the disciples 277-283

psychic being, Integral Yoga can be done through the mind without (Heehs) 277-290

Sri Aurobindo did not know about it until 1926 (Heehs) 277-86

Purani, A.B. & Srinivas Iyengar: read their biographies instead of TLOSA 106

Ramchandra Guha’s misplaced praise of TLOSA 103-04

Ramchandra Majumdar’s memory than Sri Aurobindo’s own written statements, relying on 529-30

Religion

no religion should not lead to no Yoga 479

on making a religion of Sri Aurobindo’s Yoga 485-87 religion and spirituality, distinction between 461-63 risk of rejecting Sri Aurobindo in the name of 466-67

religious fundamentalism

in the Ashram, IYF website’s bogey of 41-42

in the Ashram, rebutting the accusation of 445-87

Page 627

in the Ashram, reply to Debashish Banerji’s accusation of 472-79

denying the characteristics of 452-56

protesting against TLOSA is not 445-46, 452-56 replying to the accusation of 445-51, 452-56, 461-71

Revolutionaries and Terrorists, no distinction made between 604

Richard Hartz in the controversy, reaction of 467-68

SCIY forum, reply to 445-51, 461-71

reply to its accusation of being religious fundamentalists 452-56

Sex-impulse in the Integral Yoga, necessity of mastery and transformation of 204-07

Spirituality

spirituality and religion, distinction between 569 spirituality and religion, various shades of 577

spirituality and materialism

one cannot base oneself on both at the same time in writing on a spiritual personality 247-50

spiritual experiences are taken as hallucinations by materialists 352-53

spirituality and science, similarity between 558

spirituality or materialism, Heehs never takes a firm stand on 243-51

spirituality versus materialism: Heehs presents both point of views, but the final balance of evidence tilts towards materialism 164-65

Sri Aurobindo Ashram Trust Does not approve of TLOSA by PH

insider of the institution cannot write against it in a spirit of disdain 100-01

minimum of rules in 576-77

not a religious institution 463-64

Page 628

question of institutional allegiance 165-66

Sri Aurobindo Ashram Trust does not approve of The Lives of Sri Aurobindo by Peter Heehs 3-4

Sri Aurobindo Ashram Trust should have publicly dissociated itself from TLOSA 30

Sri Aurobindo Society strongly disapproves of The Lives of Sri Aurobindo by Peter Heehs 5

Srinivas Iyengar and A.B. Purani, instead of TLOSA read the biographies of 106

Suresh Chakravarthy’s account, not giving credence to 510-15, 529-30

Tantra does not refer to revolutionary activity in Sri Aurobindo’s letters to Motilal Roy 600-01

Tantric sex, no objection to Hinduism when it comes to (Heehs) 568

Tantrism, Sri Aurobindo’s Yoga misrepresented as 67-71

Terrorism, Sri Aurobindo inspired (Heehs) 88-89 terrorist, Sri Aurobindo was a 603-06

Théon, Madame; nothing wrong with her revelations 321-22

Vivekananda guiding Sri Aurobindo in jail, wrong presentation of 125

his guidance to Sri Aurobindo in Alipore Jail, doubting of 326-30

Western

Western mind, the excuse that TLOSA is written for 13-14 Western philosophy, Sri Aurobindo’s philosophy based on

experience unlike 92

Westerners and Indians

split in the opinions of 14

Sri Aurobindo’s Integral Yoga is the same for 565-67 Westerners hardly know about Indian culture while Indians

are educated in Western culture 469-71 Westerners supporting Peter Heehs 448-49

Westerners versus Indians, misrepresenting the controversy as between 483-84

Westerners versus Indians, politics of 468-71

Yoga, Integral

Page 629

Bhakti yoga, ineffability of it makes it difficult to write about (Heehs) 300-01

Bhakti yoga, sexualising 299-305

Indians and Westerners, same for 565-67

making a religion of Sri Aurobindo’s yoga: what does it mean 486-87

no concise presentation of Sri Aurobindo’s 124 no religion should not lead to no Yoga 479

revolt of early disciples of Sri Aurobindo due to loss of faith in Guru 459

scientific 558

sex-impulse, the necessity of mastery and transformation of 204-07

Tantrism, misrepresented as 67-71