Dear Ned, I disagree with you on certain points, though I am deeply impressed by your personal story of overcoming atheism with spiritual faith. As I said, there is a collectivity here (at the Sri Aurobindo Ashram) made up of mostly simple-minded people who care a damn for intellectual discussion and yet are very dedicated disciples. I wanted to speak on their behalf in the second part of my article. One has to only live in the Ashram to see the effect of Heehs’ book on the collectivity. It is precisely because he thought he was above collective discipline that he landed himself into trouble. I also took great pains to explain that had he written his book outside of the community, nobody would have cared to protest. “I can't say I'm convinced by this defense of the Extracts that were circulated. What could possibly be achieved by circulating extracts like that apart from stirring up people's baser emotions?” I thought I had made it pretty clear as to why it was done. There were certain crucial administrative decisions to be taken with regard to it, such as putting up the book for sale in the Ashram bookshop, or letting Heehs continue working at the Archives of Sri Aurobindo Ashram. Somebody had to read the 416 pages book and note down what was objectionable from that point of view, and not from a literary point of view. “Honestly, you cannot seriously be suggesting that such reactions have anything to do with maintaining yogic pose and equanimity, something all of us have to constantly endeavour to attain.” “I find this totally unconvincing. I too adore Sri Aurobindo and the Mother but I recognize the difference between the exhibitionist bhakti of the vital, and the silent inner adoration of the psychic being that persists even in the worst outer circumstances. We need to cultivate the silent, humble psychic bhakti, not vital bhakti which is just emotional narcissism.” I am not saying that strong sentimental reactions have anything to do with maintaining yogic poise, but have some sympathy for the hurt feelings of the devotees and disciples, be at least human to their emotional response, and not just prescribe yogic samata to them. You have to take into account that India is the land of emotion, good, bad, superficial and profound. Vital emotion is a necessary part of the human being and can lead finally to psychic emotion. You yourself said how hurt you were when your atheist friend mocked at your faith. But yours was in the context of the wider world where you cannot expect much sympathy for spiritual endeavour. But here is the case of an Ashram exclusively made for such spiritual effort! And somebody trips in and says that you have got it all wrong! “I agree that those of us with intellectual capacities have a spiritual responsibility to use that intellect as an instrument for harmony. It could be argued that Peter Heehs is irresponsible on this count at times. Nevertheless, this is the integral yoga. If someone isn't committed to developing their intellectual abilities then this yoga is probably not right for them.” Whew! You would knock out most of the disciples in this Ashram if you apply this criterion. I think it is high time you pay a visit to the Sri Aurobindo Ashram to see what it is like. But perhaps your friends might have already informed you that it is not worth it. For your information, some of the greatest sadhaks here have hardly cared to develop their minds. Have you met Champaklal or many of the Gujerati workers who unstintingly served Sri Aurobindo and the Mother without any care for their personal health and, least of all, for their intellectual development? This does not mean that I am against intellectual development, but that I bow down with humility in front of true spirituality. I hope that I have not hurt now your sentiments! If so, I apologise for it. But somebody had to put across the general point of view here. Raman Reddy