"In order to remove many misunderstandings which seem to have grown up about his Asram in Pondicherry Sri Aurobindo considers it necessary to issue the following explicit statement: "An Asram means the house or houses of a Teacher or Master of spiritual philosophy in which he receives and lodges those who come to him for the teaching and practice. An Asram is not an association or a religious body or a monastery-it is only what has been indicated above and nothing more. "Everything in the Asram belongs to the Teacher; the sadhaks (those who practise under him) have no claim, right or voice in any matter. They remain or go according to his will. Whatever money he receives is his property and not that of a public body. It is not a trust or a fund, for there is no public institution. Such Asrams have existed in India since many centuries before Christ and still exist in large numbers. All depends on the Teacher and ends with his lifetime, [[Emphasis is ours. ]] unless there is another Teacher who can take his place. "The Asram in Pondicherry came into being in this way. Sri Aurobindo at first lived in Pondicherry with a few inmates in his house; afterwards a few more joined him. Later on after the Mother joined him, in 1920 the numbers began so much to increase that it was thought necessary to make an arrangement for lodging those who came and houses were bought and rented according to need for the purpose. Arrangements had also to be made for the maintenance, repair, rebuilding of houses, for the service of food and for decent living and hygiene. All these were private rules by the Mother and entirely at her discretion to increase, modify or alter - there is nothing in them of a public character. "All houses of the Asram are owned either by Sri Aurobindo or by the Mother. All the money spent belongs either to Sri Aurobindo or the Mother. Money is given by many to help in Sri Aurobindo's work. Some who are here give their earnings, but it is given to Sri Aurobindo or the Mother and not to the Asram as a public body, for there is no such body. "The Asram is not an association; there is no constituted body, no officials, no common property owned by an association, no governing council or committee, no activity undertaken of a public character. "The Asram is not a political institution; all association with political activities is renounced by those who live here. All propaganda - religious, political or social - has to be eschewed by the inmates. |
"The Asram is not a religious association. Those who are here come from all religions and some are of no religion. There is no creed or set of dogmas, no governing religious body; there are only the teachings of Sri Aurobindo and certain psychological practices of concentration and meditation, etc., for the enlarging of the consciousness, receptivity to the Truth, mastery over the desires, the discovery of the divine self and consciousness concealed within each human being, a higher evolution of the nature ...." [[The rest of the letter was published in the "complete" edition of Sri Aurobindo's works, joined to another letter of August 1934. See Vol. 26, Sri Aurobindo on Himself, p. 95. It is, moreover, impossible to overemphasize the disfigurement of Sri Aurobindo's letters under the pretext of a "subjectwise" classification, some letters having one bit published under one subject, another bit published under another subject, and yet another elsewhere - a classification into the mind's little pigeonholes. As Mother said, "Three or four bandages on his body." ]] Sri Aurobindo 16 February 1934 Mother's Agenda , volume - 10 , 1969 , page 258-59 , 26th March 1969 |
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Last night something happened to me that I found quite amusing. I was
awakened by a Voice, or rather it roused me from one trance to put me
into another. It happened at about 11 o'clock. Not a human Voice. I
don't exactly recall its words any longer, but it had to do with the
Ashram - its protection, its success, its power. And what was
interesting was that when I woke up, I was in a state in which this
formation that is the Ashram and the Force that is condensed here to
realize what this Voice wanted, seemed a very tiny, tiny part of myself.
I heard the Voice and awoke with the feeling of this Power, this
Light, this Force of realization concentrated here which sets everything
in motion (as always, it is always the same, a Power in motion). It was
a dazzling white light. But then, what I found funny was that there I
was, quite in my natural state, and this, the Ashram, was a tiny, tiny
part of myself. And throughout the whole experience, it remained like
that - a very tiny part of myself. Everything else was ... I can't say
deconcentrated, but an entirely general, overall activity, as it
normally is every night. And I saw the Ashram quite clearly - it was
something special, made for special reasons, but whereas I seemed to
have an immense body, that was very small, very small. It went on for an
hour. That's what I found amusing; the other things just happen, and
they may be interesting, but this was so spontaneous; I was watching it
(I don't know where my head was), I was looking down from above ... so
tiny, so tiny. What was me was up above, and the Ashram was ... It began just here (the navel) and went that way (downwards), and it was encircled, to show that it was a special formation - encircled in the inconscience of the terrestrial creation. And I was everything else, with the usual vibrations of power and light. And then one current and another current and another were passing into it, into this formation, and they kept going in and in and in, accumulating. They kept going in, and yet they did not come out, they did not leave. It was not an undulatory movement, but rather a pulsating movement - it had no beginning, it didn't go out, and yet it kept moving. It's very difficult to describe. The formation represented by the Ashram was located approximately here, at the height of the navel in relation to what I was - but although the body was not delimited, it had certain attributes or undefined forms, each one of which was situated in relation to the other as though each represented one part of the body; each was symbolic of either an activity or a part of the world or a mode of manifestation. So the formation started from about here, near the navel, and went down towards the appendix ... Here, I'll draw you a sketch: page 389-90 , Mother's Agenda , volume - 1, 12th July 1960 |
However, it's not a personal subconscient, but a ... it's more than the Ashram. For me, the Ashram is not a separate individuality - except in that vision the other day,' which is what surprised me. It's hardly that. Rather, it is still this Movement of everything, of everything that is included. So it's like entering into the subconscient of the whole earth, and it takes on forms which are quite familiar images to me, but they are absolutely symbolic and very, very funny! It took a moment to see that vainquons is spelled q-u-o-n-s. And I wasn't sure! I meant to ask Pavitra for a dictionary which gives verb conjugations, for then if I'm stuck on something while writing, I can look it up. page 403 , Mother's Agenda , volume - 1, 26th July 1960 |
There is a black cloud over the ashram. It's origin is rather unique and very interesting. page 448 , Mother's Agenda , volume - 1, 25th Oct. 1960 |
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I have experienced all kinds of things in life, but I have always felt a sort of light - so INTANGIBLE, So perfectly pure (not in the moral sense, but pure light!) - and it could go anywhere, mix everywhere without ever really getting mixed with anything. I felt this flame as a young child - a white flame. And NEVER have I felt disgust, contempt, recoil, the sense of being dirtied - by anything or anyone. There was always this flame - white, white, so white that nothing could make it other than white. And I started feeling it long ago in the past (now my approach is entirely different - it comes straight from above, and I have other reasons for seeing the Purity in everything). But it came back when I met Z (because of the contact with him) - and I felt nothing negative, absolutely nothing. Afterwards, people said, 'Oh, how he used to be this, how he used to be that! ... And now look at him! See what he's become! ...' Someone even used the word 'rotten' - that made me smile. Because, you see, that doesn't exist for me. What I saw is this world, this realm where people are like that, they live that, for it's necessary to get out from below and this is a way - it's a way, the only way. It was the only way for the vital formation and the vital creation to enter into the material world, into inert matter. An intellectualized vital, a vital of ideas, an 'artist'; it even fringes upon or has the first drops of Poetry - this Poetry which upon its peaks goes beyond the mind and becomes an expression of the Spirit. Well, when these first drops fall on earth, it stirs up mud. And I wondered why people are so rigid and severe, why they condemn others (but one day I'll understand this as well). I say this because very often I run into these two states of mind in my activities (the grave and serious mind which sees hypocrisy and vice, and the religious and yogic mind which sees the illusion that prevents you from nearing the Divine) - and without being openly criticized, I'm criticized ... I'll tell you about this one day ... You're criticized? Yes, but naturally without daring to criticize me openly. But I'm aware of it. On the one hand, they see it as a kind of looseness on my part (oh, not only for that - many things!). And on the other hand,' you know well enough; it applies to other things, slightly different areas, it's not exactly the same, but in this area they're also severe. I'm even told that there are some people who shouldn't be in the Ashram. My reply is that the whole world should be in the Ashram! But as I cannot contain the whole world, I have to contain at least one representative of each type. They also find I give too much time and too much force (and maybe too much attention) to people and things that should be regarded with more severity. That never bothered me much. It doesn't matter, they can say what they like. But since Z's visit yesterday, and this morning on the balcony ... Oh, it's so ... I had already seen this long ago - this whole milieu that is not very pretty - and I had said, 'Well, it's all right, that's how it is,' and I didn't discuss it further: 'That's how it is, and absolutely the whole world belongs to the Lord - IS the Lord! And the Lord made it so, and the Lord wants it so, and it's quite all right.' Then I put it aside. But with his visit yesterday, it found its place - such a smiling place. And there's a whole world of things of life which have found their true place in this way - with a smile! page 467-68 , Mother's Agenda , volume 1 , 8th Nov. - 1960 |
To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from people's thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation.... [[Note that a few days earlier [the night of February 12], a disciple had a very symbolic dream in which she saw all the disciples gathered near the Ashram's main gate with an air of consternation, as though something had happened to Mother. ]] In short, the atmosphere was such that there was an attempt to prevent me from leaving my room - I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Normally, we spend almost every night together, doing this, seeing that, arranging things, talking - it's a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people were trying to find me to ... (laughing) force me back into bed, he was lying sick in bed - and this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didn't last, but nonetheless.... page 88 - Mother's Agenda , volume 2 , 18th Feb. 1961 |
But for this to come about, you must remain for a while on those higher reaches and not be constantly, constantly dragged down below where you have to fight each minute simply to LAST - to last in all ways: not just personally, but collectively. [[Note that just a few days earlier, the Ashram coffers were completely empty. Mother had sold the last of her jewels: 'It is not for the upkeep of any [Ashram] department that I have sold my jewels; it is for food, lodging [of the sadhaks] and wages for domestic servants.' ]] It's a minute-to-minute bout, simply to last. And how long do we have to last for the thing to be done? ... It is a difficult period. page 153 - Mother's Agenda - volume 2 , 7th April 1961 |
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In all the Ashram services, everywhere, there was an onslaught of
falsehood, deceitfulness, stupidity, confusion ... APPALLING! We're not
yet out of it, the consequences are lingering on. So....
And the body had a lot of difficulty putting up with all that - a lot of difficulty. page 450 , Mother's Agenda , volume 3 , 12th Dec. 1962 |
Mon petit, that's why we started the Ashram! That was the idea. Because when I was in France, I was always asking myself, "How can people have the time to find themselves? How can they even have the time to understand the way to free themselves?" So I thought: a place where material needs are sufficiently satisfied, so that if you truly want to free yourself, you can do so. And it was on this idea that the Ashram was founded, not on any other: a place where people's means of existence would be sufficient to give them the time to think of the True Thing. (Mother smiles) Human nature is such that laziness has taken the place of aspiration (not for everyone, but still fairly generally), and license or libertinism has taken the place of freedom. Which would tend to prove that the human species must go through a period of brutal handling before it can be ready to get away more sincerely from the slavery to activity. The first movement is indeed like this: "At last, to find the place where I can concentrate, find myself, live truly without having to bother about material things...." This is the first aspiration (it's even on this basis that the disciples - at least in the beginning - were chosen), but it doesn't last! Things become easy, so you let yourself go. There are no moral restraints, so you do stupid things. But it cannot even be said it was a mistake in recruiting - it would be tempting to believe this, but it's not true, because the recruiting was done on the basis of a rather precise and clear inner sign.... It's probably the difficulty of keeping the inner attitude unalloyed. That's exactly what Sri Aurobindo wanted and attempted; he used to say, "If I can find a hundred people, it will be enough for my purpose." But it wasn't a hundred for long, and I must say that when it was a hundred, it was already mixed. Many people came, attracted by the True Thing, but ... one slackens. In other words, an impossibility to remain firm in one's true position. page 193 , Mother's Agenda , volume - 5 , 16th Sep. 1964 |
By the way, are finances better?They're worse! We have tremendous debts. We've borrowed money from all the people who could give us any. I don't know.... We'll see! (Mother laughs) page 146 , Mother's Agenda , volume 5 , 31st July 1964 |
But how to find the way to be what you should be in ordinary conditions?The way not to fall into either excess? Yes, to live normally, to be free.Mon petit, that's why we started the Ashram! That was the idea. Because when I was in France, I was always asking myself, "How can people have the time to find themselves? How can they even have the time to understand the way to free themselves?" So I thought: a place where material needs are sufficiently satisfied, so that if you truly want to free yourself, you can do so. And it was on this idea that the Ashram was founded, not on any other: a place where people's means of existence would be sufficient to give them the time to think of the True Thing. (Mother smiles) Human nature is such that laziness has taken the place of aspiration (not for everyone, but still fairly generally), and license or libertinism has taken the place of freedom. Which would tend to prove that the human species must go through a period of brutal handling before it can be ready to get away more sincerely from the slavery to activity. The first movement is indeed like this: "At last, to find the place where I can concentrate, find myself, live truly without having to bother about material things...." This is the first aspiration (it's even on this basis that the disciples - at least in the beginning - were chosen), but it doesn't last! Things become easy, so you let yourself go. There are no moral restraints, so you do stupid things. But it cannot even be said it was a mistake in recruiting - it would be tempting to believe this, but it's not true, because the recruiting was done on the basis of a rather precise and clear inner sign.... It's probably the difficulty of keeping the inner attitude unalloyed. That's exactly what Sri Aurobindo wanted and attempted; he used to say, "If I can find a hundred people, it will be enough for my purpose." But it wasn't a hundred for long, and I must say that when it was a hundred, it was already mixed. Many people came, attracted by the True Thing, but ... one slackens. In other words, an impossibility to remain firm in one's true position. Yes, I've noticed that in the extreme difficulty of the world's external conditions, the aspiration is far more intense.Isn't it! It's far more intense, it's almost a question of life and death.Yes, that's right! Which means that man is still so crude that he needs extremes. That's what Sri Aurobindo said: for Love to be true, Hate was necessary; true Love could be born only under the pressure of hate. [[See Aphorisms 88 to 92. ]] That's it. Well, we have to accept things as they are and try to go farther, that's all. It is probably why there are so many difficulties (difficulties are piling up here: difficulties of character, difficulties of health and difficulties of circumstances), it's because the consciousness awakens under the impulse of difficulties. If everything is easy and peaceful, you fall asleep. That's also how Sri Aurobindo explained the necessity of war: in peace, people become flabby. It's too bad. I can't say I find it very pretty, but it seems to be that way. Basically, that's also what Sri Aurobindo says in The Hour of God: "If you have the Force and Knowledge and do not seize the opportunity, well ... woe to you." It isn't at all vengeance, it isn't at all punishment, it's just that you attract a necessity, the necessity of a violent impulse - of a reaction to a violence. page 193-94 , Mother's Agenda , volume 5 , 16th Sep - 1964 |
Things (not from the ordinary point of view, but from the higher point of view) have clearly taken a turn for the better. But the material consequences are still there: all the difficulties seem to have worsened. Only, the power of the consciousness is greater - clearer, more precise. Also the action on those who have good-will: they are making rather considerable progress. But the material difficulties seem to have worsened, which means ... it's to see whether we bear up! From the standpoint of money, it's serious, the situation is serious. From the standpoint of health, everybody is sick. And from the standpoint of quarrels (!), the quarrels are more bitter, but they are "indicative," in the sense that those who quarrel realize that they have made a blunder, that it's something serious. Recently (it began yesterday), something has cleared in the atmosphere. But there is still a long way to go - a long, long way. I certainly feel it very long, we must endure. Endure and endure. That's the main impression: we must endure. And have endurance. The two absolutely indispensable things: keep a faith that nothing can shake, not even an apparently complete negation, even if you are suffering, even if you are miserable (the body, that is), even if you are tired - endure. Hold on tight and endure - have endurance. There. With that, it's all right. Some letters describing very interesting experiences ... People who had been deliberately refusing to understand - they have yielded. Things of that sort. Things that weren't moving, that were stubbornly stuck, you felt as if they would never move - all of a sudden, pop! gone. Only ... what spoils everything is the sort of haste people have to get a visible result. That spoils everything. One shouldn't think about results. page 221 , Mother's Agenda , volume 5 , 7th Oct - 1964 |
(A disciple has written an article on the Ashram's future in which she said in particular, "The Ashram will become an occult center, a select collectivity....") I am not at all anxious for advertisement or publicity for the Ashram. It's not necessary at all. It's not necessary to talk about the Ashram - (laughing) the true way to make it "occult" is not to talk about it!page 130 , Mother's Agenda , volume 9 , 11th May - 1968 |
"If anybody in the Ashram tries to establish a supremacy or dominating influence over others, he is in the wrong. For it is bound to be a wrong vital influence and come in the way of the Mother's work. "All the work should be done under the Mother's sole authority. All must be arranged according to her free decision. She must be free to use the capacities of each separately or together according to what is best for the work and best for the worker. "None should regard or treat another member of the Ashram as his subordinate. If he is in charge, he should regard the others as his associates and helpers in the work, and he should not try to dominate or impose on them his own ideas and personal fancies, but only see to the execution of the will of the Mother. None should regard himself as a subordinate, even if he has to carry out instructions given through another or to execute under supervision the work he has to do. "All should try to work in harmony, thinking only of how best to make the work a success; personal feelings should not be allowed to interfere, for this is a most frequent cause of disturbance in the work, failure or disorder. "If you keep this truth of the work in mind and always abide by it, difficulties are likely to disappear; for others will be influenced by the rightness of your attitude and work smoothly with you or, if through any weakness or perversity in them, they create difficulties, the effects will fall back on them and you will feel no disturbance or trouble." Sri Aurobindo (25.238-239), October 12, 1929 page 100 , Mother's Agenda , volume 10 , 26th Mar - 1969 |
For ... for years, even from the time Sri Aurobindo was here, there had been the vision - an inner vision - that India is the place where the fate of the earth will be decided. So the two opposite possibilities are there. As if it were said that if there were war, it would be over India; that the world conflict ... (how can I put it?), the ISSUE would be played out over India. But will the Force of Peace be sufficient to prevent war? There's the whole question. But the whirl of forces is here, over India. And since this Consciousness came, things have been accelerating. page 145 , Mother's Agenda , volume 10 , 19th April - 1969 |
(As an illustration, we publish here two letters of Sri Aurobindo that were omitted from the "Complete" edition of his works, or simply truncated.) "In order to remove many misunderstandings which seem to have grown up about his Asram in Pondicherry Sri Aurobindo considers it necessary to issue the following explicit statement: "An Asram means the house or houses of a Teacher or Master of spiritual philosophy in which he receives and lodges those who come to him for the teaching and practice. An Asram is not an association or a religious body or a monastery-it is only what has been indicated above and nothing more. "Everything in the Asram belongs to the Teacher; the sadhaks (those who practise under him) have no claim, right or voice in any matter. They remain or go according to his will. Whatever money he receives is his property and not that of a public body. It is not a trust or a fund, for there is no public institution. Such Asrams have existed in India since many centuries before Christ and still exist in large numbers. All depends on the Teacher and ends with his lifetime, [[Emphasis is ours. ]] unless there is another Teacher who can take his place. "The Asram in Pondicherry came into being in this way. Sri Aurobindo at first lived in Pondicherry with a few inmates in his house; afterwards a few more joined him. Later on after the Mother joined him, in 1920 the numbers began so much to increase that it was thought necessary to make an arrangement for lodging those who came and houses were bought and rented according to need for the purpose. Arrangements had also to be made for the maintenance, repair, rebuilding of houses, for the service of food and for decent living and hygiene. All these were private rules by the Mother and entirely at her discretion to increase, modify or alter - there is nothing in them of a public character. "All houses of the Asram are owned either by Sri Aurobindo or by the Mother. All the money spent belongs either to Sri Aurobindo or the Mother. Money is given by many to help in Sri Aurobindo's work. Some who are here give their earnings, but it is given to Sri Aurobindo or the Mother and not to the Asram as a public body, for there is no such body. "The Asram is not an association; there is no constituted body, no officials, no common property owned by an association, no governing council or committee, no activity undertaken of a public character. "The Asram is not a political institution; all association with political activities is renounced by those who live here. All propaganda - religious, political or social - has to be eschewed by the inmates. "The Asram is not a religious association. Those who are here come from all religions and some are of no religion. There is no creed or set of dogmas, no governing religious body; there are only the teachings of Sri Aurobindo and certain psychological practices of concentration and meditation, etc., for the enlarging of the consciousness, receptivity to the Truth, mastery over the desires, the discovery of the divine self and consciousness concealed within each human being, a higher evolution of the nature ...." [[The rest of the letter was published in the "complete" edition of Sri Aurobindo's works, joined to another letter of August 1934. See Vol. 26, Sri Aurobindo on Himself, p. 95. It is, moreover, impossible to overemphasize the disfigurement of Sri Aurobindo's letters under the pretext of a "subjectwise" classification, some letters having one bit published under one subject, another bit published under another subject, and yet another elsewhere - a classification into the mind's little pigeonholes. As Mother said, "Three or four bandages on his body." ]] Sri Aurobindo 16 February 1934 (The following example, among many others, was deliberatelychosen as innocuous, so as to make the intention behind these cuts better understood. The censored passage is italicized.)"As you say, it is the failure of the right attitude that comes in the way of passing through ordeals to a change of nature. The pressure is becoming greater now for this change of character even more than for decisive Yoga experience - for if the experience comes, it fails to be decisive because of the want of the requisite change of nature. The mind, for instance, gets the experience of the One in all, but the vital cannot follow, because it is dominated by ego-reaction and ego-motive or the habits of the outer nature keep up a way of thinking, feeling, acting, living which is quite out of harmony with the experience. Or the psychic and part of the mind and emotional being feel frequently the closeness of the Mother, but the rest of the nature is unoffered and goes its own way prolonging the division from her nearness, creating distance. It is because the Sadhaks have never even tried to have the Yogic attitude in all things, they have been contented with the common ideas, common view of things, common motives of life, only varied by inner experiences and transferred to the framework of the Asram instead of that of the world outside. It is not enough and there is great need that this should change." [[See Letters on Yoga, 23.904. ]] Sri Aurobindo 9 September 1936 page 256-59 , Mother's Agenda , volume 10 , 23rd July - 1969 |
I think it's the pressure of this Consciousness, but lots of people are quarreling in the Services, and particularly at the Press. So I wrote something: (Mother holds out a note) "You seem to forget that, by the very fact that youlive in the Ashram, you work neither for your selves nor for an employer, but for the Divine. Your life must be a consecration to the divine Work and cannot be governed by petty human considerations." Would you like to publish it, or have it posted up?Maybe it's a bit too public.... What we could do ... It's especially at the Press that things are like that, so it would be amusing to give it to them (laughing) and tell them to print it on a little card! page 209 - Mother's Agenda , volume 11 , 27th May - 1970 |
(Sometime in August the message that follows was circulated in the Ashram and Auroville, and published in an Ashram periodical. It is interesting to note that the text is an alteration of a much older original text that Mother had given to Satprem. The original text is included afterwards.) "The task of giving a concrete shape to Sri Aurobindo's vision has been entrusted to the Mother. The creation of a new world, a new humanity, a new society, expressing and embodying the new consciousness, is the work undertaken by her. In the nature of things, it is a collective ideal calling for a collective effort to realize it in terms of an integral human perfection. The Ashram, founded and built up by the Mother, has been the first step towards the fulfilment of this goal. The project of Auroville is the next step, "more exterior," seeking to widen the base of this endeavor to establish harmony between soul and body, spirit and nature, heaven and earth in the collective life of humanity."(original manuscript) (First version) The task of giving a concrete form to Sri Aurobindo's vision has been given to the Mother. (Second version) The task of completing Sri Aurobindo's vision has been given to the Mother. The creation of a new world, a new humanity, a new society expressing and embodying the new consciousness is the work she has undertaken. By the very nature of things, it is an ideal because the state of Nature that makes it necessary must be surpassed. We aspire for the time when Sri Aurobindo will no longer have to die.page 215-16 - Mother's Agenda , volume 12 , Undated Aug - 1971 |
Now that I am here like this, in seclusion, the lowest nature of everyone comes out. They do things, thinking "Oh, Mother won't know." That's how it is. So this "Mother won't know" means there's no more restraint. I would say it's rather disgusting. People to whom I have said, "You can't stay in the Ashram" move in anyway. And nobody stops them. Not only that, but they go to the Auroville offices and try to direct things. I tell you ... it has become really, really disgusting. Because I am here, because I don't see so clearly anymore and my hearing isn't so good - so they take advantage of it. People say that I am no longer in control in the Ashram, that those around me direct and do exactly as they please. !!!But it's not true. page 24 - Mother's Agenda , volume 13 , 8th Jan - 1972-1973 |
How can this be, Mother? For so many years we have kept allyour recordings private and nobody knew anything, and now they are on public display - and in an incorrect transcription moreover.They don't listen to me. But, Mother, how did they get out of here?The Ashram no longer belongs to me. (Sujata, taken aback) I feet very distressed. The Ashram belongs to Mother....Oh, mon petit, that ceased being true a long time ago. Ever since I stopped going out, people have been thinking that Mother is no longer looking after things, she doesn't know what's going on.... We ought to start a new Ashram with perhaps a nucleus of ten people - and even then.
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