engaged in rape of many women including underage devotees. In 1996 former devotees started a website entitled Leaving Siddha Yoga to express their grievances against Siddha Yoga. Lis Harris repeated and extended Rodarmor's allegations in an article in The New Yorker (1994). According to Lola Williamson, "Muktananda stressed the value of celibacy for making progress on the spiritual path, but he almost certainly violated his own rules." Sarah Caldwell, in an essay in the academic journal Nova Religio (2001), argued that Muktananda was a practitioner of Shakta Tantrism, but also "whatever Baba was doing, claiming it to be a form of Tantric initiation, seemed rather to retain only the bodily shell of a Tantric practice". Analysis Purity is emphasized in the Siddha Yoga tradition; the scholar of religion Karen Pechilis writes that Gurumayi's purity is highlighted to show that she continues the guru tradition, and that she is a suitably pure person to be the spiritual leader of the organization. Pechilis comments that while purity may have been an implicit credential for her predecessor gurus, one point of view would be that it became "explicit and greatly emphasized during the succession dispute and is now a primary lens" for understanding Gurumayi's spiritual path; unusually for female gurus, Pechilis writes, she was not apparently expected to marry at any time, and instead she took sannyasa in the way a male guru would. John Paul Healy, who had been a devotee from 1981 to 1985, analysed the sociology of 32 former Siddha Yoga devotees. Some of the participants had moved to one or another of the two groups which split off from Siddha Yoga, Swami Nityananda's Shanti Mandir and Shankarananda's Shiva Yoga; they were moved to leave by the death of Muktananda, the changing leadership and the allegations that Muktananda had had sexual interactions with devotees, as well as changes in their own lives. Healy found that the brainwashing theory of conversion to cults did not apply to Siddha Yoga, but that people joined and stayed because they found the practice attractive, from the aromatic incense, the diet and lifestyle, the group meditation and chanting, and the experiences of the group, including of the guru. The changes within the organization after Muktananda's death have been examined by scholars including Gene Thursby and Douglas Osto. The scholars Jeffrey Kripal and Sarah Caldwell write that the 1997 book Meditation Revolution, which includes five recognized