The Mother on Auroville

8/16/2019 The Mother on Auroville

http://slidepdf.com/reader/full/the-mother-on-auroville 1/74

THE MOTHER ON AUROVI LLE

This is a collection of messages, t

and answers from The Mother which re

to Auroville. It is not exhaustive

fairly complete.

With the exception of three passage

the second chapter (A Dream, The I

Town, Synthesis of Cultures) all

items included here refer specific

to Auroville.

An asterisk* following the date passage indicates that the original

given in English, and the sig

preceding the date indicates an o

not a written statement.

© Sr i Aur obi ndo Ashr am Tr ust , Pondi cher r y, I ndi aFi r st Edi t i on 1977, Repr i nt ed 1993Publ i shed by Madanl al Hi mat si ngka on behal f of Al l I ndi a Books, Pondi cher r605002. Fi l mset and pr i nt ed at Al l I ndi a Pr ess, Pondi cher r y

Phot os and gr aphi cs of t he or i gi nal ver si on have not been t aken up i n t hi s t ext i



C O N T E N T S

The Vision and The Soul page 3 The Soul : The Mat r i mandi r

Conception and Birth page 7A Dr eam; The I deal Town;Synt hesi s of cul t ur es; Di vi ne I ni t i at i on;New Consci ousness; Aur ovi l l e Symbol ;

Aur ovi l l e Char t er .

To Be A True Aurovilian page 22Condi t i ons f or Li vi ng i n Aur ovi l l e

Some Fundamentals page 27Aur ovi l l e and Rel i gi ons; Uni t y, Har mony, Col l abor at i on;Wor k and Di sci pl i ne; Tr ut h and Fal sehood;Money; Cl eanl i ness; Dr ugs;Rel at i on wi t h vi l l ager s

Auroville In Elaboration page 40A Tal k i n J une 1965; Some Messages; Or gani sat i on;Mat r i mandi r const r uct i on; Peace and Aur omodel ;Li f e- aspect s; Admi ni st r at i ve Not es; The Aspi r at i on Tal ks

Guidance In Yoga page 69



T H E V I S I O N A N D T H E S O U L

Ear t h needsa pl ace wher e men can l i ve away f r om al l nat i onal r i val r i es, s

convent i ons, sel f - cont r adi ct or y mor al i t i es and cont endi ng r el i gi ons;

a pl ace wher e human bei ngs, f r eed f r om al l sl aver y to t he past ,devot e themsel ves whol l y t o t he di scover y and pr act i ce of t he DConsci ousness t hat i s seeki ng to mani f est .

Aur ovi l l e want s t o be t hi s pl ace and of f er s i t sel f t o al l who aspil i ve t he Tr ut h of t omor r ow.

20. 9.*

Aur ovi l l e:At l ast a pl ace wher e one wi l l be abl e t o t hi nk onl y of t he f ut ur e.At l ast a pl ace wher e one wi l l be abl e t o t hi nk onl y of pr ogr essi n

t r anscendi ng onesel f .At l ast a pl ace wher e one wi l l be abl e t o l i ve i n peace, wi

conf l i cts and wi t hout conf l i cts and wi t hout r i val r i es of nat i ons, r el iand ambi t i ons.

At l ast a pl ace wher e not hi ng wi l l have t he r i ght t o i mpose i t sel f aexcl usi ve t r ut h.

J an. 1967, Feb.

*

Aur ovi l l e wi shes t o be t he cr adl e of super men.

*

Aur ovi l l e i s meant t o hast en t he advent of t he supr ament al Real i t y upon ea The hel p of al l t hose who f i nd t hat t he wor l d i s not as i t ought t o bwel come.

*

Each one must know i f he want s t o associ at e wi t h an ol d wor l d ready f or dor t o work f or a new and bet t er wor l d pr epar i ng t o be born.

1. 2.

*

Aur ovi l l e i s t he shel t er bui l t f or al l t hose who want t o hast en t owar ds af ut ur e of Knowl edge, Peace and Uni t y.

16. 3.

*



Aur ovi l l e i s t he i deal pl ace f or t hose who want t o know t he j oy and l i ber aof no l onger havi ng any per sonal possessi ons.

20. 9.

*

Aur ovi l l e want s t o be a uni ver sal t ownshi p where men and women of

count r i es are abl e t o l i ve i n peace and pr ogr essi ve har mony, above al l cral l pol i t i cs and al l nat i onal i t i es . The pur pose of Aurovi l l e i s t o r eal i se human uni t y.

8. 9

*

Aur ovi l l e shoul d be at t he ser vi ce of Tr ut h, beyond al l soci al , pol i t i car el i gi ous convi ct i ons.Aur ovi l l e i s t he ef f or t t owar ds peace, i n si ncer i t y and Tr ut h.

20. 9

*

Aur ovi l l e i s an at t empt t owar ds wor l d peace, f r i endshi p, f r at er ni t y, uni t

20. 9

The aims of Auroville

An ef f ect i ve human uni t yPeace upon eart h

*

Aur ovi l l e aspi r es f or uni on.

*

Aur ovi l l e want s t o be t he f i r st r eal i sat i on of human uni t y based ont eachi ng of Sr i Aur obi ndo, wher e men of al l count r i es woul d be at home.

J an.

*

AUROVI LLE

The ci t y at t he ser vi ce of Tr ut h



The Soul : The Matrimandir

The Mat r i mandi r wi l l be t he soul of Aurovi l l e. The sooner t he soul i s t here, t he bet t er i t wi l l be f or everybody

especi al l y f or t he Aur ovi l i ans.15. 11

*

Ther e i s onl y one Mat r i mandi r , t he Mat r i mandi r of Aurovi l l e. The ot hers must have anot her name.

5. 10.

* The Mat r i mandi r want s t o be t he symbol of t he Di vi ne’ s answer t o

aspi r at i on f or per f ect i on.Uni on wi t h the Di vi ne mani f est i ng i n a pr ogr essi ve human uni t y.14. 8

*

Let t he Mat r i mandi r be t he l i vi ng symbol of Aur ovi l l e’ s aspi r at i on f orDi vi ne.

( Laying of the Matrimandir foundation stone) 21. 2.

*

The f r at er ni t y of col l aborat i on. The aspi r at i on t owar ds Uni t y i n j oy and Li ght .

(Beginning of Matrimandir construction) 14. 3

*

The Mat r i mandi r i s di r ect l y under t he i nf l uence of t he Di vi ne and cer t ai nar r anges t hi ngs bet t er t han we coul d do our sel ves.

Oct .

Let Aur ovi l l e be t he symbol

of a pr ogr essi ve Uni t yAnd t he best way t o r eal i se t hi si s a uni t y of aspi r at i on t owar dst he Di vi ne Per f ect i oni n wor k and i n f eel i ngi n a consecrat i on of t he ent i r e l i f e.

(Beginning of the construction of the four pillars) 21. 2

*



Nor t h Mahakal i East Mahal akshmi

Sout h Maheshwar i West Mahasar aswat i

(Significance of the four pil

*

Si ncer i t y, Humi l i t y, Gr at i t ude, Per sever ance, Aspi r at i on, Recept iPr ogr ess, Cour age, Goodness, Gener osi t y, Equal i t y, Peace.

(Significance of the twelve rooms) J ul y,

*

Exi st ence, Consci ousness, Bl i ss, Li ght , Li f e, Power , Weal t h, Ut iPr ogr ess, Yout h, Har mony, Per f ect i on, Uni t y.(Significance of the Matrimandir Gar

*

Let us al l wor k wi t h a gr owi ng si ncer i t y f or t he mani f est at i on of t he D Tr ut h.

3. 5.

*

Goodwi l l and peace t o al l .

*



C O N C E P T I O N A N D B I R T H

A Dream

Ther e shoul d be somewhere upon ear t h a pl ace t hat no nat i on coul d as i t s sol e pr oper t y, a pl ace wher e al l human bei ngs of good wi l l , si ncet hei r aspi r at i on, coul d l i ve f r eel y as ci t i zens of t he wor l d, obeyi ngsi ngl e aut hor i t y, t hat of t he supr eme Tr ut h; a pl ace of peace, conhar mony, wher e al l t he f i ght i ng i nst i nct s of man woul d be used excl usi veconquer t he causes of hi s suf f er i ng and mi sery, t o sur mount hi s weaknesi gnor ance, t o t r i umph over hi s l i mi t at i ons and i ncapaci t i es; a pl ace wherneeds of t he spi r i t and t he car e f or pr ogr ess woul d get pr ecedence ovesat i sf act i on of desi r es and passi ons, t he seeki ng f or pl easur es and matenj oyment s. I n t hi s pl ace, chi l dr en woul d be abl e t o gr ow and dei nt egr al l y wi t hout l osi ng cont act wi t h t hei r soul . Educat i on woul d be gnot wi t h a vi ew t o passi ng exami nat i ons and get t i ng cer t i f i cat es and pbut f or enr i chi ng t he exi st i ng f acul t i es and br i ngi ng f or t h new ones. I npl ace t i t l es and posi t i ons woul d be suppl ant ed by oppor t uni t i es t o ser vor gani se. The needs of t he body wi l l be pr ovi ded f or equal l y i n t he caseach and ever yone. I n t he gener al or gani sat i on i nt el l ect ual , mor al spi r i t ual super i or i t y wi l l f i nd expr essi on not i n t he enhancement ofpl easur es and power s of l i f e but i n t he i ncr ease of dut i es r esponsi bi l i t i es. Ar t i st i c beaut y i n al l f or ms, pai nt i ng, scul pt ur e, ml i t er at ur e, wi l l be avai l abl e equal l y t o al l , t he oppor t uni t y t o shar e i j oys t hey br i ng bei ng l i mi t ed sol el y by each one’ s capaci t i es and nosoci al or f i nanci al posi t i on. For i n t hi s i deal pl ace money woul d be not he sover ei gn l or d. I ndi vi dual mer i t wi l l have a gr eat er i mpor t ance t ha

val ue due to mat er i al weal t h and soci al posi t i on. Wor k woul d not be t het he means of gai ni ng one’ s l i vel i hood, i t woul d be the means wher ebexpr ess onesel f , devel op one’ s capaci t i es and possi bi l i t i es, whi l e doi nt he same t i me ser vi ce t o t he whol e gr oup, whi ch on i t s si de woul d pr ovi deach one’ s subsi st ence and f or t he f i el d of hi s wor k. I n br i ef , i t woul dpl ace wher e t he r el at i ons among human bei ngs, usual l y based al most excl usupon compet i t i on and st r i f e, woul d be repl aced by rel at i ons of emul at i odoi ng bet t er , f or col l abor at i on, r el at i ons of r eal br ot her hood.

The ear t h i s cer t ai nl y not r eady t o r eal i se such an i deal , f or madoes not yet possess t he necessar y knowl edge t o underst and and accept t he i ndi spensabl e consci ous f or ce t o execut e i t . That i s why I cal l

dream. Yet , t hi s dream i s on t he way t o becomi ng a r eal i t y. That i s exact l ywe ar e seeki ng t o do at t he Sr i Aur obi ndo Ashr am on a smal l scal epr oport i on t o our modest means. The achi evement i s i ndeed f ar f r omper f ect but i t i s pr ogr essi ve: l i t t l e by l i t t l e we advance t owar ds our whi ch, we hope, one day we shal l be abl e t o hol d up bef ore the wor l d pr act i cal and ef f ect i ve means of comi ng out of t he pr esent chaos i n or dbe born i nt o a more t r ue, more harmoni ous new l i f e.

Aug.

*



You say t hat Aurovi l l e i s a dream. Yes, i t i s a “dream” of t he Lor dgener al l y t hese “dr eams” t ur n out t o be true—much mor e t r ue t han t he humacal l ed real i t i es!

20. 5.

The Ideal Town

I s i t possi bl e t o f i nd a spot wher e t he embr yo or seed of t he fsupr ament al wor l d coul d be cr eat ed? The pl an had come i n al l i t s det ai l si t i s a pl an whi ch, i n i t s spi r i t and consci ousness, does not conf or m at o what i s possi bl e on ear t h at t he moment ; and yet , i n i t s most matmani f est at i on, i t was based on ear t hl y condi t i ons. Thi s i s t he concept i deal t own whi ch woul d be t he nucl eus of an i deal count r y, and whose cont act s wi t h t he out si de wor l d woul d be pur el y super f i ci al and ext rl i mi t ed i n t hei r ef f ect s. Ther ef or e al r eady—but t hi s, however , i s possi bl

woul d have t o concei ve of a power gr eat enough t o be a pr ot ect i on agai nst aggr essi on or bad wi l l —t hat woul d not be t he most di f f i cul t pr ot ect i oobt ai n—and agai nst i nf i l t r at i on, mi xt ur e. But i f need be, one can conceit hat . Fr om t he soci al poi nt of vi ew, f r om t he poi nt of vi ew of or gani saf r om t he poi nt of vi ew of i nner l i f e, t hese ar e not pr obl ems; t he pr oblt he r el at i on wi t h what i s not supr ament al i sed, t o pr event i nf i l t r ami xt ur e, t hat i s, t o pr event t hi s nucl eus f r om f al l i ng back i nt o an i nfcreat i on—i t i s a per i od of t r ansi t i on.

Al l t hose who have t hought about t hi s probl em have al ways i masomet hi ng unknown t o t he r est of humani t y, l i ke a gorge i n t he Hi mal ayas

exampl e, a pl ace unknown t o t he r est of t he wor l d. But t hat i s not a sol ui t i s not a sol ut i on at al l .

No, t he onl y sol ut i on i s an occul t power , but t hi s i mpl i es t hat a cenumber of i ndi vi dual s must have al r eady achi eved a gr eat per f ect i or eal i sat i on bef or e anyt hi ng at al l can be done. But one can concei ve t ht hat can be done, one coul d have, i sol at ed i n t he mi dst of t he out si de wwi t hout any cont act s, you see—an area wher e ever yt hi ng woul d be exact l y ipl ace, as an exampl e. Each t hi ng, each per son, each movement , i s exacti t s pl ace—and i n i t s pl ace i n an ascendi ng, pr ogr essi ve movement , wi tr el apse—t hat i s, t he ver y opposi t e of what happens i n or di nar y l i f ecour se, t hi s supposes a ki nd of per f ect i on, a ki nd of uni t y, t hi s supt hat t he var i ous aspect s of t he Supr eme can be mani f est ed; and necessar i lexcept i onal beaut y, a t ot al har mony, and a power great enough t o coobedi ence f r om t he f or ces of Nat ur e; f or exampl e, even i f t hi s pl ace sur r ounded by f orces of dest r uct i on, t hey woul d have no power t o act ;pr ot ect i on woul d be suf f i ci ent . Al l t hi s demands t he ut most per f ect i on ii ndi vi dual s organi si ng such a t hi ng.

*



Q: Is it the Divine Will that Auroville should be born, or else does

Divine look upon the attempt to build Auroville as an experiment?

The concept i on of Aurovi l l e i s pur el y di vi ne and has preceded i t s execut imany year s.Nat ur al l y, i n t he det ai l s of t he execut i on t he human consci ousness i nt er ve

17. 4

Synthesis of Cultures

… t he uni t y of t he human r ace can be achi eved nei t her t hr ough uni f onor t hr ough domi nat i on and subj ect i on. A synt het i c or gani sat i on of nat i ons, each one occupyi ng i t s own pl ace i n accordance wi t h i t s own gand the rol e i t has t o pl ay i n the whol e, can al one ef f ect a compr ehensi v

pr ogr essi ve uni f i cat i on, whi ch may have some chance of endur i ng. And i fsynt hesi s i s t o be a l i vi ng t hi ng, t he gr oupi ng shoul d be done ar oucent r al i dea as hi gh and wi de as possi bl e, and i n whi ch al l t endenci es, t he most cont r adi ct or y, woul d f i nd t hei r r espect i ve pl aces. That i dea igi ve man t he condi t i ons of l i f e necessary f or pr epar i ng hi m t o mani f estnew f or ce t hat wi l l cr eat e the race of t omor r ow.

… t he cul t ur es of t he di f f er ent r egi ons of t he ear t h wi l l be r epr esher e i n such a way as t o be accessi bl e t o al l , not mer el y i nt el l ect ual li deas, t heor i es, pr i nci pl es and l anguages, but al so vi t al l y, i n habi t scust oms, i n ar t under al l f or ms—pai nt i ng, scul pt ur e, musi c, ar chi t ecdecor at i on—and physi cal l y t oo t hr ough nat ur al scener y, dr ess, games, spi ndust r i es and f ood. A ki nd of wor l d- exhi bi t i on has t o be or gani sed i n al l t he count r i es wi l l be r epr esent ed i n a concr et e and l i vi ng manner ;i deal woul d be t hat ever y nat i on wi t h a ver y def i ni t e cul t ur e woul d hapavi l i on r epr esent i ng t hat cul t ur e, bui l t on a model t hat most di spl ayshabi t s of t he count r y; i t wi l l exhi bi t t he nat i on’ s most r epr esentpr oduct s, nat ur al as wel l as manuf act ur ed, pr oduct s al so that best expr esi nt el l ect ual and ar t i st i c geni us and i t s spi r i t ual t endenci es. Each nwoul d t hus f i nd a pr act i cal and concret e i nt er est i n t he cul t ur al syntand col l abor at e i n t he wor k by t aki ng over t he char ge of t he pavi l i onr epr esent s i t . A l odgi ng house al so coul d be at t ached, l ar ge or accor di ng to t he need, wher e st udent s of t he same nat i onal i t y woul

accommodat ed…



Divine Initiation

1 Who has taken the initiative for the construction of Auroville?

The Supreme Lor d.

2. Who participates in the financing of Auroville?

The Supreme Lor d

3. If one wants to live in Auroville, what does it imply for onesel

To t r y t o at t ai n t he Supreme Per f ect i on.

4. Must one be a student of yoga in order to live in Auroville?

Al l l i f e i s yoga. Ther ef or e one cannot l i ve wi t hout pr act i ci nsupr eme yoga.

5. What will be the Ashram’s role in Auroville?

What ever t he Supreme Lor d want s i t t o be.

6.

Will there be camping-grounds in Auroville? Al l t hi ngs are as t hey shoul d bewhen t hey shoul d be.

7 . Will family life continue in Auroville?

I f one has not gone beyond t hat .

8. Can one retain one’s religion in Auroville?

I f one has not gone beyond that .

9. Can one be an atheist in Auroville?I f one has not gone beyond t hat .

10. Will there be a social life in Auroville?

I f one has not gone beyond t hat .

11. Will there be compulsory community activities in Auroville?

Not hi ng i s compul sory.

12. Will money be used in Auroville?

No, Aur ovi l l e wi l l have money r el at i ons onl y wi t h t he out si de wo

13. How will work be organised and distributed in Auroville?

Money woul d be no more t he sover ei gn l ord. I ndi vi dual val ue have a gr eat er i mpor t ance than t he val ue due t o mat er i al weal tf i nanci al posi t i on. Wor k woul d not be t her e as t he means f or gaone’ s l i vel i hood, i t woul d be t he means wher eby t o exonesel f , devel op one’ s capaci t i es and possi bi l i t i es, whi l e doit he same t i me servi ce t o t he whol e gr oup, whi ch on i t s s i de, pr ovi de f or each one’ s subsi st ence and f or t he of hi s wor k.



14. What will be the relations between the inhabitants of Aurovill

the outside world? Each per son i s al l owed f ul l f r eedom. The exter nal r el at i onr esi dent s i n Aur ovi l l e wi l l be est abl i shed f or each one accor dihi s per sonal aspi r at i on and hi s acti vi t i es wi t hi n Aur ovi l l e.

15. Who will own the land and buildings of Auroville? The Supreme Lor d.

16. What languages will be used for teaching?

Al l t he spoken l anguages of t he ear t h.

1965,

*

If you ask Mother for news of Auroville, She will answer:

Aur ovi l l e i s goi ng wel l and i s becomi ng mor e and more r eal , but r eal i sat i on does not pr oceed i n t he usual human way and i t i s more vi si bt he i nner consci ousness t han t o t he out er eye.

+J an. ,

New Consciousness

The ci t y wi l l be bui l t by what i s i nvi si bl e t o you. The men who have t o ai nst r ument s wi l l do so despi t e t hemsel ves. They ar e onl y puppet s i n t he of l arger For ces. Nothi ng depends on human bei ngs — nei t her t he pl anni nt he execut i on — nothi ng! That i s why one can l augh.

+Sep.

*

Q: To what extent does the building of Auroville depend on man’s accep

of spirituality?

The opposi t i on between spi r i t ual i t y and mat er i al l i f e, t he di vi si on bet he t wo, has no meani ng f or me, f or i n t r ut h l i f e and t he spi r i t ar e oni t i s i n and by physi cal wor k t hat t he hi ghest spi r i t must mani f est .

19. 4

*



Humani t y i s not t he l ast r ung of t he t er r est r i al creat i on. Evol ut i on contand man wi l l be surpassed. I t i s f or each i ndi vi dual t o know whether he t o par t i ci pat e i n t he advent of t hi s new speci es.For t hose who ar e sat i sf i ed wi t h t he wor l d as i t i s, Aur ovi l l e obvi ouslno r eason t o exi st .

Aug.

*

To wor k f or Aurovi l l e i s t o hast en t he advent of a mor e harmoni ous Fut ure.27. 3

*

Aur ovi l l e

t he f r ee i nt er nat i onal ci t y.No army, no pol i ce,t hey ar e repl aced bya bat t al i on of Guar ds

consi st i ngof athl et es and gymnast s.

*

The ni ght bef or e l ast , I spent mor e t han t hr ee hour s wi t h Sr i Aur obi ndo was showi ng hi m al l t hat was about t o come down f or Aur ovi l l e. I t was i nt er est i ng. Ther e wer e games, t her e was ar t , t her e was even cooki ng! But hat was ver y symbol i c. And I was expl ai ni ng t o hi m as i f on a t abl e, i n of a vast l andscape. I was expl ai ni ng t o hi m t he pr i nci pl e on whi ch phyexer ci ses and games wer e goi ng t o be organi sed. I t was ver y cl ear , pr eci se, I was even gi vi ng hi m a ki nd of demonst r at i on, and i t was as iwer e showi ng hi m i n mi ni at ur e, a mi ni at ur e r epr esent at i on of what was goibe done. I was movi ng peopl e and t hi ngs about ( gesture, as if on a board ) . But i t was ver y i nt er est i ng, and he was ver y i nt er est ed; he was gbr oad l i nes of organi sat i on ( I do not know how t o expl ai n) . Ther e was ari t was beaut i f ul , i t was good. And how t o make t he houses pl easant and prt he pr i nci pl e of const r uct i on. And t hen t he cooki ng t oo, i t was a l ot of each one br i ngi ng hi s i nvent i on… Thi s l ast ed f or mor e t han t hr ee hour s—

hour s i n t he ni ght , t hat ’ s a l ot ! Ver y i nt er est i ng.

And yet, conditions on earth seem very far away from all that…

(After some hesitation) No… I t was r i ght t her e; i t di d not seem t“f orei gn” t o t he eart h. I t was a harmony. A consci ous har mony behi nd t hi nconsci ous har mony behi nd t he exer ci ses and games; a consci ous har mony bt he decorat i on, t he ar t ; a consci ous harmony behi nd t he f ood…



I mean that all this seems to be at the opposite pole to what exists no

earth.

Not … No?

I saw X… t oday and I was t el l i ng hi m t hat t he whol e or gani sat i on of t heand spor t s and f ood and al l t he r est was ready i n t he subt l e physi cal —r eacome down and embody i t sel f —and I t ol d hi m: “I t onl y needs a handf ul of e

(Mother cups her hands) a handf ul of eart h t o gr ow t he pl ant … We must fhandf ul of ear t h f or i t t o gr ow…”

(silence) 31.5

*

The t ask of gi vi ng a concr et e f or m t o Sr i Aurobi ndo’ s vi si on was ent r ustt he Mot her . The cr eat i on of a new wor l d, a new humani t y, a new soexpressi ng and embodyi ng t he new consci ousness i s t he wor k she has under tBy t he ver y nat ur e of t hi ngs, i t i s a col l ecti ve i deal t hat cal l s f

col l ect i ve ef f or t so t hat i t may be r eal i sed i n t he t er ms of an i nt egr al per f ecti on. The Ashram f ounded and bui l t by t he Mot her was t he f i r st st ep t owar d

accompl i shment of t hi s goal . The pr oj ect of Aur ovi l l e i s t he next st ep, exter i or , whi ch seeks t o wi den t he base of t hi s at t empt t o est abl i sh habet ween soul and body, spi r i t and nat ur e, heaven and ear t h, i n t he col l el i f e of manki nd.

*

Q : What is the difference between the Ashram and Auroville?

The Ashram wi l l r et ai n i t s t r ue r ol e of pi oneer , i nspi r er and gui de. Auroi s t he at t empt t owar ds col l ect i ve r eal i sat i on.

J une

*

Q: What is the fundamental difference between the ideal of the Ashram

the ideal of Auroville?

Ther e i s no f undamental di f f er ence i n t he at t i t ude t owar ds t he f ut ure anser vi ce of t he Di vi ne.But t he peopl e i n t he Ashr am ar e consi der ed t o have consecr at ed t hei r l i v Yoga ( except , of cour se, t he st udents who ar e here onl y f or t hei r st udi ewho ar e not expect ed t o have made t hei r choi ce i n l i f e) .Wher eas i n Aur ovi l l e si mpl y the good wi l l t o make a col l ect i ve exper i ment he pr ogr ess of humani t y i s suf f i ci ent t o gai n admi t t ance.

10. 11

*



Q: Is Auroville the only solution to the misery of mankind and the diso

of society?

Not t he onl y sol ut i on. I t i s a cent r e of t r ansf or mat i on, a smal l nucl emen who ar e t r ansf ormi ng t hemsel ves and set t i ng an exampl e t o t he wor l d.

i s what Aur ovi l l e hopes t o be. As l ong as egoi sm and bad wi l l exi st i

wor l d, a gener al t r ansf or mat i on i s i mpossi bl e. 28. 12

Q: Will a day come when there will be no more poor people and no

suffering in the world?

That i s absol ut el y cer t ai n f or al l t hose who under st and Sr i Aurobit eachi ng and have f ai t h i n hi m.I t i s wi t h t he i nt ent i on of cr eat i ng a pl ace wher e t hi s coul d come about we want t o est abl i sh Aur ovi l l e.But f or t hi s r eal i sat i on t o be possi bl e, each one of us must make an ef f o

t r ansf or m hi msel f ; f or most of t he suf f er i ngs of men ar e t he r esul t of own mi st akes, both physi cal and moral .8. 11

*

Q: How can you believe that in Auroville there will be no more sufferi

long as the people who come to live there are men from the same world,

with the same weaknesses and faults?

I have never t hought t hat t her e woul d no mor e be suf f er i ng i n Aur ovbecause men, as t hey ar e, l ove suf f er i ng and cal l i t t o t hem even whi l ecurse i t .But we shal l t r y t o t each t hem t o t r ul y l ove peace and t o t r y t o pr aequal i t y.What I meant was i nvol unt ary pover t y and beggi ng.Li f e i n Aur ovi l l e wi l l be or gani sed i n such a way that t hi s does not exi si f beggar s come f r om out si de, ei t her t hey wi l l have t o go away or t heybe gi ven shel t er and t aught t he j oy of wor k.

9. 11

*

One must have an absol ut el y t r anspar ent si ncer i t y. Lack of si ncer i t y i scause of t he di f f i cul t i es we meet at pr esent . I nsi ncer i t y i s i n al l men. are perhaps a hundr ed men on ear t h who are t ot al l y si ncere. Man’ s very nmakes hi m i nsi ncer e—i t i s ver y compl i cat ed, f or he i s const ant l y decehi msel f , hi di ng t he t r ut h f r om hi msel f , maki ng excuses f or hi msel f . Yogt he way to become si ncer e i n al l par t s of t he bei ng.I t i s di f f i cul t t o be si ncer e, but at l east one can be ment al l y si ncer e; i s what can be demanded of Aur ovi l i ans. The f orce i s t her e, pr esent as bef or e; man’ s i nsi ncer i t y pr event s i t f r om descendi ng, f r om bei ng f el t .wor l d l i ves i n f al sehood, al l r el at i ons bet ween men have unt i l now been



on f al sehood and decei t . Di pl omat i c r el at i ons bet ween nat i ons ar e basef al sehood. They cl ai m t o want peace, and meanwhi l e t hey are ar mi ng t hemseOnl y a t r anspar ent si ncer i t y i n man and among nat i ons can usher t r ansf or med wor l d.Aur ovi l l e i s t he f i r st at t empt i n t hi s exper i ment . A new wor l d wi l l be i f men ar e wi l l i ng t o make an ef f or t f or t r ansf or mat i on, t o seek si ncer i ti s possi bl e. From ani mal t o man, t housands of year s wer e needed; t oday, hi s mi nd, man can wi l l and hast en a t r ansf ormat i on t owards a man who sha

God. Thi s t r ansf or mat i on by t he hel p of t he mi nd—by sel f - anal ysi s—i s a

st ep; af t er war ds, i t i s necessar y t o t r ansf or m t he vi t al i mpul ses: t hamuch mor e di f f i cul t , and especi al l y t o t r ansf or m t he physi cal . Ever y ceour bodi es must become consci ous. Thi s i s t he wor k I am doi ng her e; i t enabl e t he conquest of deat h. That i s anot her st or y; t hat wi l l be t he humof t he f ut ur e, per haps af t er hundr eds of year s, per haps sooner . I t wi l l don men, on nat i ons.Aur ovi l l e i s the f i r st st ep t owar ds thi s goal .

+Feb

*

I n moder n ci vi l i sat i on, men wor k on t he sur f ace. The mi nd i s t he sur f acexi st ence; t hey wor k on t he sur f ace and t hey t r y t o f i nd t he Tr ut h t habehi nd by st udyi ng more and more deepl y. Wher eas t he t r ue met hod i s t o i nt o di r ect cont act wi t h t he i nner Tr ut h, and i mpel l ed by that , gui det hat , t o make an out er const r uct i on whi ch i s not a seeki ng f or t he Tr ut ha creat i on of t he Tr ut h, t hat i s t o say, t he Tr ut h- f or ce r eal i ses iout wardl y t hr ough t he human i nst r ument .Men al ways make pl ans, ment al const r uct i ons and at t empt t o cr eat e on basi s, but not one human creat i on i s a t ot al r eal i sat i on of t hei r mconst r uct i on. They al ways add somet hi ng, or el se i t i s al ways al t er ed f or ce t hey do not under st and; t hey t hi nk i t i s chance, f or t une, ci r cumst aal l sor t s of t hi ngs, but i t i s i n f act t he Tr ut h- f or ce whi ch i s t r yi nmani f est on eart h and whi ch i s exer t i ng a pr essur e and of cour se t hi s cht he ment al and vi t al creat i ons whi ch ar e onl y super f i ci al ones. I nBul l et i n t her e was a quot at i on f r om Sr i Aur obi ndo on t hi s subj ect . He f i r st one must know, wher eas men act and then t r y t o know t hr ough act i ons.

26. 8

QUOTATION FROM SRI AUROBINDO

“Al l t hi s i nsi st ence upon act i on i s absur d i f one has not t he l i gwhi ch t o act . “Yoga must i ncl ude l i f e and not excl ude i t ” does not meanwe ar e bound t o accept l i f e as i t i s wi t h al l i t s st umbl i ng i gnor ancemi ser y and t he obscure conf usi on of human wi l l and r eason and i mpul sei nst i nct whi ch i t expr esses. The advocat es of act i on t hi nk t hat by i nt el l ect and ener gy maki ng an al ways new r ush, ever yt hi ng can be put rt he pr esent st at e of t he wor l d af t er a devel opment of t he i nt el l ect ast upendous out put of ener gy f or whi ch t her e i s no hi st or i cal par al l el si gnal pr oof of t he empt i ness of t he i l l usi on under whi ch t hey l abour .



t akes t he st and that i t i s onl y by a change of consci ousness t hat t he basi s of l i f e can be di scover ed; f r om wi t hi n out war d i s i ndeed t he r ul ewi t hi n does not mean some quar t er i nch behi nd t he sur f ace. One must goand f i nd t he soul , t he sel f , t he Di vi ne Real i t y wi t hi n us and onl y t hel i f e become a t r ue expr essi on of what we can be i nst ead of a bl i nd and ar epeated conf used bl ur of t he i nadequate and i mper f ect t hi ng we wer e.choi ce i s bet ween r emai ni ng i n t he ol d j umbl e and gr opi ng about i n the host umbl i ng on some di scover y or st andi ng back and seeki ng t he Li ght wi t hi n

we di scover and can bui l d t he Godhead wi t hi n and wi t hout us. ”

*

(The Mother reads a note written from memory by a disciple)

“Aur ovi l l e wi l l be a sel f - suppor t i ng t ownshi p.Al l who l i ve t her e wi l l par t i ci pat e i n i t s l i f e and devel opment . Thi s par t i ci pat i on may be passi ve or act i ve. Ther e wi l l be no t axes as such but each wi l l cont r i but e t o t he col l e

wel f are i n work, ki nd or money.

Secti ons l i ke i ndust r i es whi ch par t i ci pat e acti vel y wi l l cont r i but eof t hei r i ncome t owards t he devel opment of t he t ownshi p.Or i f t hey pr oduce somet hi ng ( l i ke f oodst uf f s) usef ul f or t he ci t i

t hey wi l l cont r i but e i n ki nd t o t he t ownshi p whi ch i s r esponsi bl e f or f ei t s ci t i zens.

No rul es or l aws are bei ng f r amed. Thi ngs wi l l get f or mul at ed asunder l yi ng Trut h of t he t ownshi p emerges and t akes shape pr ogr essi vel y. not ant i ci pat e. ”

I t hought I had sai d mor e t han t hat because I sai d a good deal aboui nwardl y, —on t he organi sat i on, t he f ood, et c. We are goi ng t o exper i ment s.

Some t hi ngs ar e r eal l y i nt er est i ng; f i r st of al l , f or exampl e, I l i ke each count r y t o have i t s pavi l i on, and i n t he pavi l i on t her e wi l l bcooki ng of t hat count r y, —t hat i s, t he J apanese wi l l be abl e t o eat J apf ood i f t hey want t o, et c. But i n t he t own i t sel f t her e wi l l be f ood f or veget ar i ans and non- veget ar i ans, and t her e wi l l al so be some at t empt t ot he f ood of t omorr ow.

The whol e process of assi mi l at i on whi ch makes you so heavy—i t t akemuch of a per son’ s t i me and ener gy—t hat shoul d be done beforehand , you sbe gi ven somet hi ng whi ch i s i mmedi at el y assi mi l abl e, l i ke t he t hi ngs t hemaki ng now; f or exampl e t hey have vi t ami n pi l l s and pr ot ei ns whi ch caassi mi l at ed di r ect l y, nut r i t i ous el ement s whi ch ar e f ound i n one t hi nanot her and whi ch don’ t have much vol ume, —a huge quant i t y i s neede

assi mi l at e ver y l i t t l e. Now t hat t hey ar e ski l f ul enough i n chemi st r ycoul d be si mpl i f i ed.

Peopl e do not l i ke t hi s si mpl y because they take an i nt ense pl easueat i ng; but when you no l onger t ake pl easur e i n eat i ng; you st i l l nour i shment wi t hout wast i ng your t i me on i t . An enormous amount of t i mwast ed, —t i me i n eat i ng, i n di gest i ng, and al l t he r est . And t her e, I l i ke an exper i ment al ki t chen, a ki nd of cul i nar y l abor at or y f or exper i menPeopl e woul d go t o one pl ace or another accordi ng t o t hei r t ast esi ncl i nat i ons .



And t hey don’ t pay f or t hei r f ood, but t hey shoul d of f er t hei r wo

t hei r pr oduce: t hose who have f i el ds, f or exampl e, shoul d gi ve t he prf r om t hei r f i el ds; t hose who have f act or i es shoul d gi ve t hei r pr oduct s; ogi ves one’ s l abour i n exchange f or f ood.

That i n i t sel f el i mi nat es much of t he i nt er nal exchange of money. Anever yt hi ng we coul d f i nd t hi ngs l i ke t hi s. Basi cal l y, i t shoul d be a ci tst udy, f or st udy and r esear ch i nt o a way of l i f e whi ch i s bot h si mpl i f i e

i n whi ch t he hi gher qual i t i es wi l l have mor e t i me t o devel op.I t i s onl y a smal l begi nni ng.

(Mother goes through the text sentence by sent

“Aur ovi l l e wi l l be a sel f - suppor t i ng t ownshi p”: I want t o i nsi st of act t hat i t wi l l be an exper i ment , i t i s f or maki ng exper i ment s—exper i mr esear ch, st udy. Aur ovi l l e wi l l be a ci t y t hat wi l l t r y t o be, or wi l l t ebecome, or at t empt t o be ‘ sel f - suppor t i ng’ , t hat i s t o say… Q: Autonomous?

“Aut onomous” i s underst ood t o mean some ki nd of i ndependence whi ch bof f r el at i ons wi t h ot her s, and t hat i s not what I mean.

For exampl e, t hose who produce f ood, l i ke Aurof ood —of cour se, whar e 50, 000 i t wi l l be di f f i cul t t o pr ovi de f or al l t he needs, but f ormoment we ar e onl y a f ew t housand at most — wel l , a f act ory al ways pr of ar t oo much, so i t wi l l sel l out si de and r ecei ve money. ‘ Aur of ood’exampl e want s t o have a speci al r el at i onshi p wi t h t he wor ker s; not at alol d syst em, somet hi ng whi ch woul d be an i mprovement on t he communi st systmor e bal anced or gani sat i on t han sovi et i sm, t hat i s, somet hi ng whi ch doeser r t oo much on one si de at t he expense of t he ot her .

Ther e i s one t hi ng I want ed t o say: t he par t i ci pat i on i n t he wel l -and l i f e of t he t own as a whol e i s not somet hi ng cal cul at ed on an i ndi vbasi s, t hat i s, t hi s i ndi vi dual shoul d gi ve so much, i t i s not l i ke t hai s cal cul at ed accor di ng t o t he means, t he act i vi t y, t he capaci t ypr oduct i on; i t i s not t he democr at i c i dea whi ch cut s ever yt hi ng up i nt o pi eces, whi ch i s an absur d machi ner y. I t i s cal cul at ed accor di ng t o means: one who has much gi ves much, one who has l i t t l e gi ves l i t t l e; oni s st r ong wor ks har d, one who i s not st r ong does somet hi ng el se. You sei s somet hi ng t r uer , deeper . That i s why I make no at t empt t o expl ai n because peopl e wi l l st ar t t o make al l ki nds of compl ai nt s. Al l t hi s must about aut omat i cal l y, so t o speak, wi t h t he gr owt h of t he ci t y, i n t he spi r i t . That i s why t hi s not e i s ext r emel y conci se.

For exampl e, t hi s sent ence: “Al l who l i ve t her e wi l l par t i ci pat e il i f e and devel opment . ” Al l who l i ve t her e wi l l par t i ci pat e i n i t s l i f edevel opment accor di ng t o t hei r capaci t i es and means, not mechani cal l y—so per uni t . That ’ s i t , i t must be somet hi ng l i vi ng and t r ue, not a mechat hi ng; and accor di ng t o each one’ s capaci t i es, t hat i s, one who has matmeans, such as t hose pr ovi ded by a f act or y, shoul d gi ve i n pr opor t i on tpr oduct i on, not so much per i ndi vi dual , per head.



“The par t i ci pat i on may be passi ve or act i ve. ”: I do not under st and

‘ passi ve’ means; I sai d i t i n French and i t has been put i nt o Engl i sh. coul d t hat mean, ‘ passi ve’ ?… I t woul d be somet hi ng mor e l i ke pl anedi f f er ent l evel s of consci ousness.

Q: You meant that those who are wise, who work within, do not need to…

Yes, t hat ’ s i t . Those who have a hi gher knowl edge do not need t o

wi t h t hei r hands, t hat i s what I meant .“Ther e wi l l be no taxes as such, but each one wi l l cont r i but e to

col l ect i ve wel f ar e i n wor k, ki nd or money. ” So t hat i s cl ear : t her e wi l l t axes, but each one wi l l have t o cont r i but e t o t he col l ect i ve wel f ar e bwork, i n ki nd or i n money. Those who have not hi ng but money wi l l gi ve mBut t o t el l t he t r ut h, ‘ wor k’ can be i nner work—but one cannot say because peopl e ar e not honest enough. The work can be an occul t , compli nner wor k, but f or t hat , i t must be absol ut el y si ncer e and t r ue, and wi tcapaci t y f or i t : no pr et ensi on. But not necessar i l y a physi cal wor k.

“Secti ons l i ke i ndust r i es whi ch par t i ci pat e acti vel y wi l l cont r i but eof t hei r i ncome t owards t he devel opment of t he t ownshi p; or i f t hey pr

somet hi ng ( l i ke f oodst uf f s) t hat i s usef ul t o t he ci t i zens, t hey cont r i but e i n ki nd t o t he t ownshi p, whi ch i s r esponsi bl e f or f eedi ngci t i zens. ” Thi s i s what we wer e j ust sayi ng. The i ndust r i es wi l l par t i cact i vel y, t hey wi l l cont r i but e. I f t hese i ndust r i es pr oduce ar t i cl es whi cnot const ant l y needed and t her ef or e i n amount s or quant i t i es t hat ar egr eat t o be used wi t hi n t he ci t y, but whi ch wi l l sel l out si de, t heycour se, shoul d par t i ci pate wi t h money. And I gi ve f ood as an exampl e; who pr oduce f ood wi l l gi ve what t hey pr oduce t o t he town—i n pr opor t i on t ot hey pr oduce, of cour se—and t he t own i s r esponsi bl e f or f eedi ng ever yone. means t hat peopl e wi l l not need t o buy f ood wi t h money; but i t must be ear

I t i s a sor t of adapt at i on of t he communi st syst em, but not i n a sof l evel i ng; accor di ng t o t he capaci t y, t he posi t i on—not t he psychol ogi ci nt el l ect ual , but t he i nner posi t i on of each one.

What i s t r ue i s t hat mater i al l y ever y human bei ng has t he r i ght —but not a ‘ r i ght ’ … The or gani sat i on shoul d be such, shoul d be so ar r anged, t he mat er i al needs of ever yone ar e assured, not accor di ng t o i deas of rand equal i t y, but on t he basi s of t he mi ni mum needs. And once t haest abl i shed, each one shoul d be f r ee to or gani se hi s l i f e accor di ng taccor di ng t o hi s f i nanci al means, but hi s i nner capaci t i es.

“No rul es or l aws are bei ng f r amed. Thi ngs wi l l get f or mul at ed asunder l yi ng Trut h of t he t ownshi p emerges and t akes shape pr ogr essi vel y. not ant i ci pat e. ” What I mean i s t hat usual l y,—al ways so f ar , and now mor e and mor e—men l ay down mental r ul es accor di

t hei r concept i ons and i deal s, and t hen t hey appl y t hem (Mother brings dowfist to show the world in the grip of mind), and t hat i s absol ut el y f al si s ar bi t r ar y, unr eal —and t he r esul t i s t hat t hi ngs r evol t or wi t herdi sappear … I t i s t he exper i ence of Li f e i t sel f t hat shoul d sl owl y el abr ul es whi ch ar e as f l exi bl e and wi de as possi bl e, t o be al ways pr ogr esNot hi ng shoul d be f i xed.

That i s t he great er r or of gover nments; t hey make a f r amewor k and‘ Ther e you are, we have set t hi s up and now we must l i ve by i t ’ ; and cour se t hey crush l i f e and pr event i t f r om pr ogr essi ng. Li f e i t sel f devel op more and more i n a pr ogr essi on t owards Li ght , Knowl edge, Power , l



by l i t t l e est abl i shi ng r ul es t hat ar e as gener al as possi bl e, so t hat t hebe ext r emel y f l exi bl e and change wi t h t he need—and change as qui ckl y aneeds and habi t do.

The probl em f i nal l y comes down t o t hi s: t o r epl ace t he ment al goverof t he i nt el l i gence by t he gover nment of a spi r i t ual i sed consci ousness.

+30. 12

*

… That i s how l i f e i n Aur ovi l l e shoul d be or gani sed, but I doubt whpeopl e are r eady.

Q: That is to say that it is possible so long as they accept the guidan

a sage?

Yes. The f i r st t hi ng t hat shoul d be accepted and r ecogni sed by evei s t hat t he i nvi si bl e and hi gher power —t hat i s, t he power whi ch bel ongs pl ane of consci ousness t hat i s most l y vei l ed, but whi ch i s wi t hi n eacconsci ousness whi ch can be cal l ed anyt hi ng, by any name, i t does not ma

but whi ch i s i nt egr al and pur e i n t he sense t hat i t i s not f al se, i t i s i Tr ut h—t hat t hi s power i s capabl e of or der i ng mat er i al t hi ngs i n a way t ht r uer , happi er and bet t er f or ever yone t han any mat er i al power . That i sf i r st poi nt . Once peopl e agr ee on t hat … I t i s not somet hi ng one can pr et end t o have; an i ndi vi dual cannot prt o have i t , ei t her he has i t or he hasn’ t , because (laughing ) i nci r cumst ance of l i f e, i f i t i s a pr et ensi on, i t wi l l show cl ear l y! On tt hat , i t does not gi ve you any mater i al power . Ther e agai n. X once sai d—hspeaki ng of t he true hi er archy, t he hi er archy based on each one’ s poweconsci ousness—t he i ndi vi dual or i ndi vi dual s who are at t he ver y snecessar i l y have t he l east needs; t hei r mat er i al needs become l ess as capaci t y of mat er i al vi si on gr ows. And t hat i s ver y t r ue. I t i s aut omat ispont aneous, not t he r esul t of an ef f or t : t he wi der t he consci ousness,mor e i t embr aces t hi ngs and r eal i t i es, —t he l ess i t s mat er i al naut omat i cal l y, because t hey l ose al l t hei r i mpor t ance and val ue. The neemat er i al necessi t i es i s r educed t o a mi ni mum, whi ch wi l l i t sel f change t he pr ogr essi ve devel opment of Mat t er .

And t hat i s easi l y r ecogni sabl e, i sn’ t i t : i t i s di f f i cul t t o actpar t .

And t he second t hi ng i s t he power of convi ct i on, t hat i s, t he hiconsci ousness, when i t i s br ought i nt o cont act wi t h Mat t er , spont aneousla gr eat er power of convi ct i on t han al l t he i nt er medi ar y pl anes. By cont act , i t s power of convi ct i on, t hat i s, i t s power of t r ansf or mat i on

gr eat er t han t hat of al l t he i nt er medi ar y pl anes. That i s a f act . Thesef act s t oget her make i t i mpossi bl e f or any pr et ensi on t o l ast l ong. l ooki ng at i t f r om t he st andpoi nt of a col l ecti ve or gani sat i on.

As soon as you come down f r om t hi s supr eme Hei ght , t her e i s al l t heof t he var i ous i nf l uences (gesture of mixture and conflict) and t hat i n ii s a sur e si gn: even a sl i ght descent —even i nt o the domai n of hi gher hi gher i nt el l i gence—and t he whol e conf l i ct of i nf l uences begi ns. Onl y whr i ght at t he ver y summi t and i s per f ect l y pur e, has t hi s power of spont aconvi cti on.



Ther ef or e, what ever one may do i nst ead of t hat i s an appr oxi mat i on a

i s not much bet t er t han democracy, —t hat i s, t he syst em whi ch want s t o r ut he gr eat est number and the l owest l evel —I mean soci al democracy, t he lt r end.

I f t her e i s no r epr esent at i ve of t he supr eme Consci ousness — t hathappen, can’ t i t ? — i f t her e i sn’ t any, t her e coul d be i nst ead, i t cout r i ed, gover nment by a f ew—a smal l number set bet ween f our and e

somet hi ng l i ke t hat , f our , seven, ei ght —who have an i nt ui t i ve i nt el l i g‘ i nt ui t i ve’ i s mor e i mpor t ant t han i nt el l i gence—wi t h an i nt ui t i on t hamani f est ed i nt el l ectual l y.

Thi s woul d have i t s drawbacks f r om t he pract i cal poi nt of vi ew, bwoul d per haps be cl oser t o t he t r ut h t han t he l owest l evel —soci al i scommuni sm. Everyt hi ng i n bet ween has pr oved t o be i ncompet ent : t heocar i st ocr acy, democr acy and pl ut ocr acy, al l t hose have been a ‘ comf ai l ur e’ . The ot her one, t he soci al i st or communi st gover nment i s pri t sel f a f ai l ure as wel l .

Basi cal l y soci al i sm and communi sm cor r espond t o a ki nd of absencgover nment , because t hey do not have t he power t o gover n ot her s; t hey

obl i ged t o t r ansf er t hei r power t o someone who exer ci ses i t , l i ke a Leniexampl e, because he was a br ai n. Al l t hi s has been t r i ed and pr oved ti ncompet ent . The onl y thi ng t hat coul d be compet ent i s t he Trut h- Consci ouwhi ch woul d choose i nst r ument s and expr ess i t sel f t hr ough a cer t ai n numbi nst r ument s, i n t he absence of one—‘ one’ i s not enough ei t her , ‘ one’ necessar i l y have t o choose a gr oup.

Those who have t hi s consci ousness may bel ong t o any soci al cl ass: not a pr i vi l ege of bi r t h, but t he out come of per sonal ef f or t and devel opI n f act , t hat i s an out war d si gn, t he obvi ous si gn of a change f r ompol i t i cal poi nt of vi ew — i t i s no l onger a mat t er of cl asses and cat egnor of bi r t h — al l t hat i s obsol et e. I t i s t he i ndi vi dual s who have at ta cer t ai n hi gher consci ousness who have t he r i ght t o gover n — not otr egar dl ess of t hei r soci al cl ass.

Thi s woul d be t he t r ue vi si on.Al l t hose who part i ci pat e i n t he exper i ment shoul d be absol

convi nced that t he hi ghest consci ousness i s t he best j udge of t he mat er i al t hi ngs. What has r ui ned I ndi a i s t hi s i dea t hat t he hconsci ousness deal s wi t h hi gher t hi ngs and t hat l ower t hi ngs do not i nti t at al l , and t hat i t under st ands not hi ng about t hem! That has been t heof I ndi a. Wel l , t hi s er r or must be compl et el y er adi cat ed. I t i s t he hiconsci ousness whi ch sees most cl ear l y, — most cl ear l y and most t r ul y —t he needs of t he most mater i al t hi ngs must be.

Wi t h t hat , a new t ype of government coul d be t r i ed. +10. 4

What political organisation do you want for Auroville?

An amusi ng def i ni t i on occur s t o me: a di vi ne anar chy. But t he wor l dnot underst and. Men must become consci ous of t hei r psychi c bei ng and orgt hemsel ves spont aneousl y, wi t hout f i xed r ul es and l aws—t hat i s t he i deal .

For t hi s one must be i n cont act wi t h one’ s psychi c bei ng, one musgui ded by i t and t he ego’ s aut hor i t y and i nf l uence must di sappear .

+28. 12*



Aur ovi l l e want s t o be a new cr eat i on expr essi ng a new Consci ousness i n way and accor di ng to new met hods.

18. 8.

Auroville’s Symbol

The Mot her had made a sket ch of t he new symbol of Aurovi l l e on 16. 8. 7seen and appr oved the above dr awi ng. She gave t he f ol l owi ng expl anat i on omeani ng:

“The dot at t he cent r e r epr esent s Uni t y, t he Supr eme;t he i nner ci r cl e r epr esent s t he creat i on, t he concept i on ofCi t y;t he pet al s r epr esent t he power of expr essi on, r eal i sat i on. ”

AUROVILLE CHARTER

1)

Aur ovi l l e bel ongs t o nobody i n par t i cul ar . Aur ovi l l e bel ongs t o humani

a whol e.But t o l i ve i n Aur ovi l l e one must be t he wi l l i ng ser vi t or of t he DConsci ousness.

2) Aur ovi l l e wi l l be t he pl ace of an unendi ng educat i on, of const ant pr ogand a yout h t hat never ages.

3) Aur ovi l l e want s t o be t he br i dge bet ween the past and the f ut ur e. Tadvant age of al l di scover i es f r om wi t hout and f r om wi t hi n, Aur ovi l l ebol dl y spr i ng t owar ds f ut ur e r eal i sat i ons.

4)

Aur ovi l l e wi l l be a si t e of mat er i al and spi r i t ual r esear ches f or a lembodi ment of an act ual Human Uni t y.

28. 2.

*

Gr eet i ngs f r om Aur ovi l l e t o al l men of good wi l l .Ar e i nvi t ed t o Aur ovi l l e al l t hose who t hi r st f or pr ogr ess and aspi r

a hi gher and t r uer l i f e.

28. 2.



T O B E A T R U E A U R O V I L I A N

1. The f i r st t hi ng needed i s the i nner di scover y, t o f i nd out what r ul y i s behi nd soci al , mor al , cul t ur al , r aci al and her edi t ar y appear ances

At t he cent r e ther e i s a bei ng, f r ee and vast knowi ng, who awai t s

di scover y and who shoul d become the act i ve cent r e of our bei ng and our l iAur ovi l l e.

2. One l i ves i n Aur ovi l l e t o be f r ee f r om mor al and soci al conventbut t hi s f r eedom must not be a new ensl avement t o the ego, t o i t s desi r eambi t i ons. The f ul f i l ment of one’ s desi r es bar s t he way to t he i nner di scwhi ch can onl y be achi eved i n t he peace and t r anspar ency of pedi si nt er est edness.

3. The Aurovi l i an shoul d l ose t he sense of personal possess i on.For our passage i n t he mat er i al wor l d, what i s i ndi spensabl e t o our l i fact i on i s put at our di sposal accor di ng t o the pl ace we must occupy. The mor e we ar e i n consci ous cont act wi t h our i nner bei ng, t he mor e wi l

exact means be gi ven to us.4. Work, even manual work, i s somet hi ng i ndi spensabl e f or t he di scover y. I f we do not wor k, i f we do not put our consci ousness mat t er , mat t er wi l l never devel op. To al l ow t he consci ousnesor gani se a l i t t l e mat t er by means of one’ s body i s ver y good. To cor der ar ound us hel ps t o cr eat e or der wi t hi n us.

We shoul d or gani se our l i ves not accor di ng t o out er ar t i f i ci al r ul es,accor di ng t o an or gani sed i nner consci ousness, f or i f we l et l i f e gwi t hout subj ect i ng i t t o t he cont r ol of t he hi gher consci ousness, i t bedi sper sed and i nexpr essi ve. I t i s a wast e of t i me i n t he sense t haconsci ous use i s made of mat t er .

5. The whol e ear t h must pr epar e i t sel f f or t he advent of t hespeci es, and Aur ovi l l e want s t o wor k consci ousl y t o hast en t hi s advent .6. Li t t l e by l i t t l e wi l l be r eveal ed what t hi s new speci es must be

meanwhi l e, t he best cour se i s t o consecr at e our sel ves ent i r el y t o t he Di vi

13. 6

*

The onl y t r ue f r eedom i s t he one obt ai ned by uni on wi t h t he Di vi ne.One can uni t e wi t h t he Di vi ne onl y by mast er i ng one’ s ego.

*



The f r eedom we want t o r eal i se i n Aurovi l l e i s not l i cence—each one doi nghe pl eases wi t hout concer n f or t he wel l - bei ng of t he or gani sat i on ofwhol e.

*

Freedom i s possi bl e onl y i n uni on wi t h t he Di vi ne. To uni t e wi t h t he Di vi ne one must have conquer ed i n onesel f t he possi bi l i t y of desi r e.

28. 2

*

Al l f anci es ar e vi t al movement s and most undesi r abl e.

Li ber t y does not mean t o f ol l ow one’ s desi r es but , on t he cont r ar y, t o bef r om t hem.27. 8. 1

Conditions for Living in Auroville

From t he psychol ogi cal poi nt of vi ew, t he r equi r ed condi t i ons ar e:

( 1) To be convi nced of t he essent i al uni t y of manki nd and t o have t he wicol l abor at e f or t he mat er i al r eal i sat i on of t hat uni t y;

( 2) To have t he wi l l t o col l aborat e i n al l t hat f ur t hers f ut ur e r eal i sat i The mat er i al condi t i ons wi l l be wor ked out as t he r eal i sat i on proceed

19. 6

*

Fr om t he spi r i t ual poi nt of vi ew, I ndi a i s t he f or emost count r y i n t he wHer mi ssi on i s t o set t he exampl e of spi r i t ual i t y. Sr i Aur obi ndo came on t o t each t hi s t o t he wor l d. Thi s f act i s so obvi ous t hat a si mpl e and i gnor ant peasant here i s, i nhear t , cl oser t o t he Di vi ne t han t he i nt el l ect ual s of Eur ope.Al l t hose who want t o become Aurovi l i ans must know t hi s and baccor di ngl y; ot her wi se t hey ar e unwor t hy of bei ng Aur ovi l i ans.

8. 2

*



The push t owar ds t he f ut ur e i s t o be r eady t o gi ve up al l gai ns, mor amat er i al , i n or der t o acqui r e what t he f ut ur e can gi ve us.

Very f ew are l i ke t hat , t here are many who woul d l i ke t o have whaFut ur e i s br i ngi ng, but t hey ar e not r eady t o gi ve up what t hey have i n t o acqui r e the new weal t h.

5. 8.*

To be an Aurovi l i an one must at l east bel ong t o t he enl i ght ened por t i ohumani t y and aspi r e f or t he hi gher consci ousness whi ch wi l l gover n t he spof t omorr ow.Al ways hi gher and al ways bet t er , — beyond egoi st i c l i mi t at i ons.

Feb

*

The i deal of t he Aurovi l i ans must be t o become egol ess—not at al l t o sa

t hei r ego.I f t hey f ol l ow t he ol d human way of sel f i sh cl ai m, how can t hey hope t he wt o change?

23. 10. 1

Ever y good Aur ovi l i an shoul d st r i ve t o f r ee hi msel f f r om al l despr ef er ences and r epul si ons.Equal i t y i n al l ci r cumst ances i s t he chi ef ai m t o be at t ai ned i n or der t oi n Aurovi l l e.

*

I t i s t r ue t hat t o l i ve i n Aur ovi l l e a gr eat pr ogr ess of consci ousness hbe made.But t he moment has come when t hi s pr ogr ess i s possi bl e.

J une

*

Aur ovi l l e i s meant not f or t he sat i sf act i on of desi r es but f or t he gr owt he t r ue consci ousness.

16. 6.

*

One does not l i ve i n Aur ovi l l e t o be comf or t abl e but t o gr ow i n consci ouand t o serve t he Di vi ne.

1. 3*



As l ong as t hey have desi r es, t hey ar e not t r ue Aur ovi l i ans.Let t hem not pl ay wi t h wor ds: t her e i s a wor l d of di f f er ence bet ween deand aspi r at i on. Ever y si ncer e per son knows t hi s. And above al l l et t hemi st ake t hei r ego and t hei r desi r es f or t he Di vi ne. I t i s because t hey det hemsel ves t hat t hey make t hi s conf usi on. They must be consci ous of t he di vi ne presence i n t hemsel ves, and f or t hat

ego must be si l enced and desi r es must di sappear .28. 12

*

I s i t t o sat i sf y l i t t l e per sonal needs t hat you have come t o Aur ovi l l e? That was r eal l y not necessar y. The or di nary wor l d i s t here f or t hat .One comes t o Aur ovi l l e t o r eal i se a di vi ne l i f e whi ch want s to mani f esear t h.Each one shoul d make an ef f or t i n t hi s di r ect i on and not r emai n hypnot i st he so- cal l ed “needs” whi ch ar e not hi ng but per sonal f anci es.Look upward and f orward, st r i ve t o surmount t he ani mal human nat ure. Mak

r esol ut i on and you wi l l see t hat you ar e hel ped on the way. 3. 3

*

I t i s not comf or t and sat i sf act i on of desi r es t hat one comes t o Aur ovi l li s f or t he gr owt h of consci ousness and consecr at i on t o t he Tr ut h t hat hbe r eal i sed.Unsel f i shness i s t he f i r st need t o par t i ci pat e i n t he creat i on of Aur ovi l l

5. 11.

*

Sexual act i vi t i es bi nd man t o the ani mal and t hey wi l l be complt r ansf or med i n t he f ut ur e. Those who want t o wor k f or t he f ut ure and prepar e t hemsel ves t o l i ve i t , do wel l not t o be hypnot i sed by thi s subj ect whi ch ani mal i ses consci ousness. Above al l , do not associ at e i t wi t h l ove i n your t houghtt hey real l y have not hi ng t o do wi t h each ot her .

23. 11

*

To f ol l ow al l t he i mpul ses of t he l ower nat ure i s surel y not t he supr amway and has no pl ace here.What we want i s t o hast en t he advent of t he supr ament al , not at al l t oi nt o t he ugl y condi t i on of a humani t y f ul l of desi r es and l ow i mpul ses.

10. 7.

*



Aur ovi l l e want s t o shel t er peopl e happy to be i n Aur ovi l l e. Those whodi ssat i sf i ed ought t o ret ur n t o t he wor l d wher e t hey can do what t hey wanwher e t her e i s pl ace f or ever ybody.

2. 10.

*

Aur ovi l l e has been cr eat ed f or a pr ogr essi ve super humani t y, not f or an ihumani t y gover ned by i t s i nst i nct s and domi nat ed by i t s desi r es. Thosebel ong t o t he i nf r a- humani t y, t he ani mal humani t y, have no pl ace her e.Aur ovi l l e i s f or t hose who aspi r e f or t he supr ament al and make an ef f or each t her e.

1. 12

*

Everybody has t o pr ogr ess and become more si ncer e.Aur ovi l l e has been cr eat ed not f or t he sat i sf act i on of t he egos and gr eeds, but f or t he cr eat i on of a new wor l d, t he supr ament al , expr essi ndi vi ne per f ecti on.

12. 12.

*

Aur ovi l l e has been created f or a super humani t y, f or t hose who want t o surt hei r ego and r enounce al l desi r e, t o pr epar e t hemsel ves f or r ecei vi ngsuper mi nd. They al one ar e t r ue Aur ovi l i ans. Those who want t o obey t hei r ego and sat i sf y al l t hei r desi r es bel ong subhumani t y and have no pl ace here. They must r etur n t o t he wor l d whi ct hei r t r ue pl ace.

18. 12



S O M E F U N D A M E N T A L S

Auroville and Religions

We want t he Truth.For most men, i t i s what t hey want t hat t hey l abel t r ut h. The Aur ovi l i ans must want t he Tr ut h what ever i t may be.

Aur ovi l l e i s f or t hose who want t o l i ve a l i f e essent i al l y di vi ne butr enounce al l r el i gi ons whet her t hey be anci ent , moder n, new or f ut ur e.

I t i s onl y i n exper i ence t hat t her e can be knowl edge of t he Tr ut h.No one ought t o speak of t he Di vi ne unl ess he has had exper i ence ofDi vi ne.Get exper i ence of t he Di vi ne, t hen al one wi l l you have t he r i ght t o spei t .

The obj ect i ve st udy of r el i gi ons wi l l be a par t of t he hi st or i cal st udy odevel opment of human consci ousness.

Rel i gi ons make up par t of t he hi st or y of manki nd and i t i s i n t hi s gui set hey wi l l be st udi ed at Aur ovi l l e—not as bel i ef s t o whi ch one ought or not t o adhere, but as par t of a pr ocess i n t he devel opment of consci ousness whi ch shoul d l ead man t owar ds hi s super i or r eal i sat i on.

PROGRAMME

Research t hr ough exper i ence of t heSupreme Tr ut hA l i f e di vi ne

but NO RELIGIONS

Our r esear ch wi l l not be a sear ch ef f ect ed by myst i c means. I t i s i n i t sel f t hat we wi sh t o f i nd t he Di vi ne. And i t i s t hr ough t hi s di scover yl i f e can r eal l y be t r ansf or med.

2. 5

*



You gave a smal l brochur e on r el i gi on. Ther e have been var i ous r eact i oi t , especi al l y r egar di ng t he sent ence: “Our r esear ch wi l l not be a sef f ect ed by myst i c means. ”By myst i c means I mean t he way of t hose who wi t hdr aw f r om l i f e, l i kemonks, t he peopl e who wi t hdr aw i nt o convent s, or t he sannyasi ns her e, who abandon l i f e t o f i nd spi r i t ual l i f e, who make a di vi si on bet ween t h

and say: “I t i s ei t her one or t he ot her . ” We say, “That i s not t r ue. ” I t l i f e and by l i vi ng l i f e ent i r el y t hat one can l i ve t he spi r i t ual l i f e, one must l i ve t he spi r i t ual l i f e. The hi gher consci ousness has t o be brher e. From t he pur el y mat er i al and physi cal poi nt of vi ew, man i s not t her ace. As man came af t er t he ani mal , so anot her bei ng must come af t er manas t her e i s onl y one consci ousness, i t i s t he same consci ousness whi ch hhad t he exper i ence of man wi l l have t he exper i ence of a superhuman bei ngso i f we go away, i f we l eave l i f e, i f we r ej ect l i f e, t hen we wi l l nevr eady t o do t hi s.But i f you had r ead Sr i Aur obi ndo you woul d have underst ood, you woul dhave asked t hi s quest i on.

We want t o change l i f e — we do not want t o r un away f r om i t … Unt i l nowt hose who have t r i ed t o know what t hey cal l God, t o ent er i nt o rel at i onGod have abandoned l i f e and decl ar ed, “Li f e i s an obst acl e f or Thatt her ef or e abandon i t . ” Wel l , i n I ndi a i t was t he sannyasi ns who renoever yt hi ng; i n Eur ope i t was t he monks and t he ascet i cs. Thus t hey can esBut even so, when t hey ar e r ebor n, t hey wi l l have t o begi n agai n. And r emai ns as i t i s.

+26. 5

*

Thi s i s t he bi g di sput e at t he moment about Aurovi l l e. I n t he Chart er , “Di vi ne Consci ousness”, so t hey say, “I t r emi nds us of God. ” I ( l aughi ng) , “I t doesn’ t r emi nd me of God! ”So some t r ansl ate i t as “t he hi ghest consci ousness”, ot her s put someel se. I agr eed wi t h t he Russi ans t o put “per f ect Consci ousness”, but i t appr oxi mat i on… And That — whi ch cannot be named and cannot be def i ned — isupr eme Power . I t i s t he Power t hat one f i nds. And t he supr eme Power i s an aspect : t he aspect t hat concer ns cr eat i on.

Mar ch

*

The notion of religion is most often linked to the search for God. S

religion be understood in this context only? As a matter of fact, are

not nowadays other forms of religion?

We gi ve t he name of r el i gi on t o any concept of t he wor l d or t he uni ver se i s present ed as t he excl usi ve Tr ut h i n whi ch one must have an absol ut e fgener al l y because t hi s Tr ut h i s decl ar ed t o be t he r esul t of a r evel at i on.



Most r el i gi ons af f i r m t he exi st ence of a God and t he r ul es t o be f ol l owobey Hi m, but t her e ar e some Godl ess r el i gi ons, such as soci o- pol ior gani sat i ons whi ch, i n t he name of an I deal or t he St at e, cl ai m t he r i ght t o be obeyed.

To seek Tr ut h f r eel y and t o appr oach i t f r eel y al ong hi s own l i nes i s a r i ght . But each one shoul d know t hat hi s di scover y i s good f or hi m al on

i t i s not t o be i mposed on ot her s.13. 5

*

J esus i s one of t he many f or ms whi ch t he Di vi ne has assumed t o ent er r el at i onshi p wi t h t he ear t h. But t her e ar e and t her e wi l l be many ot her st he chi l dr en of Aur ovi l l e shoul d r epl ace t he excl usi veness of one r el i git he wi de f ai t h of knowl edge.

*

One must not conf use a r el i gi ous t eachi ng wi t h a spi r i t ual t eachi ng. Rel it eachi ng bel ongs t o the past and hal t s pr ogr ess. Spi r i t ual t eachi ng i st eachi ng of t he f ut ur e; i t enl i ght ens t he consci ousness and pr epar es i tf ut ur e r eal i sat i on.Spi r i t ual t eachi ng i s above r el i gi ons and st r i ves f or a t ot al Tr ut ht eaches us t o ent er i nt o di r ect cont act wi t h t he Di vi ne.

12. 7*

Her e we do not have r el i gi on. We r epl ace r el i gi on by the spi r i t ual l i f e, i s t r uer , deeper and hi gher at t he same t i me, t hat i s t o say, cl oser tDi vi ne. For t he Di vi ne i s i n ever yt hi ng, but we ar e not consci ous of i t . i s t he i mmense progr ess t hat man must make.

19. 3

Unity, Harmony, Collaboration

Any si ncer e at t empt t o br i ng peace and uni t y among men i s wel comAur ovi l l e.

30. 7. 1

*Q: How can people having different values live and work together in harm

The sol ut i on i s t o go deep wi t hi n onesel f and f i nd t he pl ace where al ldi f f er ences combi ne to const i t ut e the essent i al and et er nal Uni t y.

4. 5.

*



To est abl i sh i n Aurovi l l e t he harmoni ous at mospher e whi ch, by def i niought t o r ei gn t her e, t he f i r st st ep i s f or each one t o l ook wi t hi n hif or t he cause of f r i ct i on and mi sunder st andi ng.For t hese causes are al ways on both si des and bef ore demandi ng anyt hi ngot her s, each one shoul d f i r st st r i ve t o el i mi nat e t hem f r om hi msel f .

4. 7

*

Peace t hrough human uni t y:Uni t y t hr ough uni f or mi t y i s an absur di t y.Uni t y must be real i sed t hr ough the uni on of t he many.Each one i s par t of t he uni t y; each one i s i ndi spensabl e t o the whol e

Oct .

*

You must al l agree. That i s t he onl y way t o do good wor k.

2. 4*

For ever yone t o agr ee each one must r i se t o t he summi t of hi s consci ousi t i s on t he hei ght s t hat har mony i s cr eat ed.

Apr i l ,

*

Quar r el s ar e al t oget her cont r ar y t o t he spi r i t of Aur ovi l l e.

You see onl y your si de of t he quest i on, but i f you want t o wi den consci ousness i t woul d be bet t er t o l ook f r om al l si des i mpar t i al l y. Lat ewi l l di scover t hat t hi s at t i t ude has gr eat advant ages.

17. 9.

*

As l ong as you ar e f or some and agai nst ot her s, you ar e necessar i l y out he Tr ut h. You shoul d const ant l y keep good wi l l and l ove i n your heart and l et t hemout on al l wi t h t r anqui l i t y and equal i t y.

16. 12

*



I di sappr ove t ot al l y of vi ol ence. Each act of vi ol ence i s a step back opat h l eadi ng t o t he goal t o whi ch we aspi r e. The Di vi ne i s ever ywhere and al ways supremel y consci ous. Not hi ng must evdone t hat cannot be done bef ore t he Di vi ne.

6. 5.

*

For each pr obl em t her e i s a sol ut i on t hat can gi ve sat i sf act i on t o ever ybut f or f i ndi ng t hi s i deal sol ut i on each one must want i t i nst ead of met he ot her s wi t h t he wi l l t o enf or ce one’ s own pr ef er ence.

Enl ar ge your consci ousness and aspi r e f or t he sat i sf act i on of al l .

28. 8

*

Each t hi ng i n i t s pl ace and t her e wi l l be a pl ace f or ever yt hi ng.

26. 8

*

To say “i t i s i mpossi bl e t o i ncl ude t hi s t hi ng”, si mpl y means t hat i t s pl ace has not been f ound.

26. 8

*

Wi den your consci ousness t o t he di mensi on of t he ear t h and you wi l l hapl ace f or ever yt hi ng.

20. 9

*

Aur ovi l l e has been cr eat ed f or t hose who want t o pr ogr ess, their own pr ogr Thi s i s wr i t t en f or each one; each one i s concer ned wi t h hi msel f f i r st .

28. 12.

*

The t r ue spi r i t of Aurovi l l e i s collaboration and must be mor e and mor e so Tr ue col l aborat i on paves t he way t o di vi ni t y.

22. 10.*



Work and Discipline

No bi g creat i on i s possi bl e wi t hout di sci pl i ne —i ndi vi dual di sci pl i ne

gr oup di sci pl i ne

di sci pl i ne t owar ds t he Di vi ne.16. 9.

*

The i mpor t ant t hi ng i s t he execut i on whi ch i s t o be car r i ed out wi t hout l osi ng si ght of t he i deal we want t o r eal i se.

Dec.

*

The i mpor t ant t hi ng i s t he execut i on whi ch i s t o be car r i ed out wi t hout l osi ng si ght of t he i deal we want t o r eal i se.Dec.

*

To al l t hose who want t o l i ve f or t he f ut ure:A physi cal wor k i s as i ndi spensabl e t o t he bal ance of t he body as f ood. To eat wi t hout wor ki ng causes a ser i ous i mbal ance.

Feb.

*

Tr ue spi r i t ual i t y l i es i n t he ser vi ce of t he di vi ne wor k. To r ef use t o wor k f or al l i s onl y a demonst r at i on of sel f i shness, and hspi r i t ual val ue. The f i r st t hi ng t o do t o be abl e t o l i ve i n Aurovi l l e i s t o consent t o onesel f f r om one’ s ego.

24. 2*

I n our smal l est act i on we can ser ve t he Di vi ne i f we have t he r i ght at t i t u15. 4.

*

I t i s i n wor k done as an of f er i ng t o t he Di vi ne t hat t he consci oudevel ops best .I ndol ence and i nact i on r esul t i n tamas whi ch i s a f al l i nt o i nconsci enct he ver y opposi t e of pr ogr ess and l i ght . To surmount one’ s ego and t o l i ve onl y i n t he ser vi ce of t he Di vi ne, t ht he i deal and t he shor t est way t o acqui r e t he t r ue Consci ousness. 27. 4.

*



“As f or t he pr i nci pl e t hat ever yone shoul d be al l owed t o do accor di ng tnat ur e, t hat can appl y onl y where peopl e do i ndependent work by t hemsewher e many have t o work t ogether , i t cannot al ways be done — r egul ar i t ydi sci pl i ne ar e t her e t he f i r st r ul e.She ( The Mother ) r ef uses t o yi el d t o compl ai nt s and cl amour born of desi rego. ”

7. 1. 1937

- Sr i Aur obi(The above quotation was sent to all Aurovilians on 10.6

*

For those in Auroville who want to be true servitors, is Sunday a holiday?

I n t he begi nni ng t he or gani sat i on of t he week was concei ved i n t hi s waydays of wor k f or t he col l ect i vi t y t o whi ch t he i ndi vi dual bel onged;sevent h day of t he week was r eser ved f or t he i nner quest f or t he Di vi net he of f er i ng of one’ s bei ng t o t he di vi ne wi l l . Thi s i s t he onl y meani n

t he onl y t r ue r eason f or t he so- cal l ed Sunday r est .

Needl ess t o say, si ncer i t y i s t he essent i al condi t i on f or r eal i sat i on;i nsi ncer i t y i s a degr adat i on.

25. 10

*

( I n r esponse t o a quest i on r egar di ng spont anei t y vi s- à- vi s or gani sat i owor k: )

Spont aneous wor k can be done onl y by a man of geni us.I s t here anyone cl ai mi ng t o be a geni us?…

3. 7.

*

Aur ovi l l e i s cr eat ed t o r eal i se t he i deal of Sr i Aur obi ndo who t aught uKarma Yoga. Aur ovi l l e i s f or t hose who want t o do t he Yoga of work.

To l i ve i n Aurovi l l e means t o do t he Yoga of wor k. So al l Aurovi l i ans t ake up a work and do i t as Yoga.

27. 3.



Truth and Falsehood

Aur ovi l l e must not l i e. Ever yone who aspi r es t o be an Aur ovi l i an must makr esol ut i on never t o t el l a l i e.

*

So l ong as we go on t el l i ng l i es, we go on pushi ng t he happy Fut ur e f ar us.

13. 7.

*

For t hose who have been t aken i nt o Aur ovi l l e on a wr ong st atement of t h

t her e i s onl y one sol ut i on: i t i s t o cur e i n t hemsel ves al l f al sehood, t ht o say, al l t hat cont r adi ct s i n t hei r consci ousness t he Pr esence ofDi vi ne.

22. 10.*

Bef or e dyi ng, f al sehood r i ses i n f ul l swi ng.St i l l peopl e under st and onl y t he l esson of cat ast r ophe. Wi l l i t have t obef or e they open t hei r eyes t o t he Tr ut h?

I ask an ef f or t f r om al l so t hat i t has not t o be.I t i s onl y t he Tr ut h t hat can save us, t r ut h i n wor ds, t r ut h i n act i on, i n wi l l , t r ut h i n f eel i ngs. I t i s a choi ce bet ween ser vi ng t he Tr ut h or dest r oyed.

26. 11. 1*

To al l t hose who ar e t el l i ng l i es

By t he si mpl e f act t hat you ar e t el l i ng l i es you pr ove t hat you do not wibe t r ue Aur ovi l i ans.I f you wi sh t o r emai n i n Aur ovi l l e you must st op l yi ng.

To be a t r ue Aurovi l i an one must never l i e.28. 12

*

Ther e i s onl y one sol ut i on f or f al sehood: i t i s t o cur e i n oursel ves al l cont r adi ct s i n our consci ousness t he pr esence of t he Di vi ne.

31. 12

*



Aur ovi l l e wi l l become what i s must be:Onl y i f and when t he peopl e l i vi ng t her e wi l l st op l yi ng.

18. 3.

*

When you say “I want t o ser ve t he Di vi ne”, do you bel i eve t he Al l - Kndoes not know t hat i t i s a l i e?

18. 3.

*

Money

The conf l i ct about money i s what mi ght be cal l ed a “conf l i ct of ownersbut t he t r ut h i s t hat money bel ongs t o no one. Thi s i dea of possessing has warped ever yt hi ng. Money shoul d not be a “possessi on”: l i ke power i t means of act i on whi ch i s gi ven t o you, but you must use i t accor di ng t o…we can cal l t he “wi l l of t he Gi ver ”, t hat i s, i n an i mper sonal and enl i ghway. I f you ar e a good i nst r ument f or di f f usi ng and ut i l i si ng money, t hcomes t o you, and i t comes t o you i n pr opor t i on t o your capaci t y t o use i t i s meant t o be used. That i s t he t r ue mechani sm.

The t r ue at t i t ude i s t hi s: money i s a f or ce i nt ended f or t he wor k on et he wor k r equi r ed t o pr epar e the ear t h t o recei ve and mani f est t he df or ces, and i t —t hat i s, t he power of ut i l i si ng i t , —must come i nt o t he hant hose who have t he cl earest , most compr ehensi ve and t r uest vi si on.

To st ar t wi t h, t he f i r st t hi ng ( but t hi s i s el ementar y) i s not t o havesense of possessi on—what does i t mean, “i t i s mi ne”?… Now, I don’ t underst and. Why do peopl e want i t t o bel ong t o t hem?—so t hat t hey can uas t hey l i ke and do what t hey want wi t h i t and handl e i t accor di ng t o own concept i ons? That ’ s how i t i s. On t he ot her hand, yes, t her e ar e pwho l i ke t o st or e i t up somewher e… But t hat i s a di sease. To be sur e of ahavi ng some, t hey hoar d i t .

But i f peopl e under st ood t hat one shoul d be l i ke a r ecei vi ng and t r ansmist at i on and t hat t he wi der t he r ange ( j ust t he opposi t e of per sonal ) , t he

i mper sonal , compr ehensi ve and wi de i t i s, t he mor e f or ce i t can hol d ( “ft hat i s t r ansl at ed mat er i al l y: not es and coi ns) . Thi s power t o holpr oport i onal t o t he capaci t y t o use t he money i n the best way—“best ” i n of t he gener al pr ogr ess: t he wi dest vi si on, t he gr eat est under st andi ng anmost enl i ght ened, exact and t r ue usage, not accor di ng t o t he warped neet he ego but accor di ng t o t he gener al need of t he ear t h f or i t s evol ut i odevel opment . That i s t o say, t he wi dest vi si on wi l l have t he l ar gest capac

Behi nd al l wr ong movement s, t her e i s a t r ue movement ; t her e i s a j oy i n abl e t o di r ect , ut i l i se, or gani se i n such a way t hat t her e i s a mi ni muwast e and t he maxi mum of r esul t . I t i s a ver y i nt er est i ng vi si on t o have.



t hi s must be t he t r ue si de i n peopl e who want t o accumul ate money: i t icapaci t y t o use i t on a ver y l arge scal e. Then, t her e are t hose who ver yl i ke t o have i t and spend i t ; t hat i s somet hi ng el se — t hey ar e gennat ur es, nei t her r egul at ed nor organi sed. But t he j oy of bei ng ablsat i sf y al l true needs, al l necessi t i es, i s good. I t i s l i ke t he j ochangi ng a si ckness i nt o heal t h, a f al sehood i nt o t r ut h, a suf f er i ng i nt oi t i s t he same t hi ng: t o change an ar t i f i ci al and f ool i sh need—whi ch doe

corr espond t o anyt hi ng natur al —i nt o a possi bi l i t y whi ch becomes somequi t e nat ur al —so much money i s needed t o do t hi s or t hat or t he ot her , soi s needed t o ar r ange t hi s, t o r epai r t hat , t o bui l d t hi s, t o or gani se t hat i s good. And I under st and t hat peopl e l i ke t o be t he channel s t hwhi ch t he money goes exact l y where i t i s needed. That must be t he movement i n peopl e who l i ke to…, t r ansl ated i nt o f ool i sh egoi sm, who neappr opr i at e.

When t he need t o accumul at e and t he need t o spend ( whi ch are bot h bl i ni gnor ant ) ar e combi ned, t hey can l ead t o a cl ear vi si on and a most ef f iut i l i sat i on. That i s good.

Then t here comes, sl owl y and sl owl y, t he possi bi l i t y of put t i ng i t pr act i ce.But , nat ur al l y, t he need i s f or ver y cl ear heads and f or i nt er medi ar i ehi gh i nt egr i t y ( ! ) t o be abl e t o be ever ywher e at t he same t i me and do at he same t i me. Then t hi s f amous quest i on of money woul d be sol ved.

Money does not bel ong t o anybody. Money i s a col l ect i ve possessi on shoul d be used onl y by t hose who have an i nt egr al , compr ehensi ve and uni vvi si on. I woul d add somet hi ng t o t hat : not onl y i nt egr al and compr ehenbut essent i al l y true as wel l ; a vi si on whi ch can t el l t he di f f er ence bea use whi ch i s i n accor d wi t h t he uni ver sal pr ogr ess, and a use whi ch cout er med f anci f ul . But t hese ar e det ai l s, f or even t he mi st akes, even, fcer t ai n st andpoi nt , t he wast e, hel p t he gener al pr ogr ess: t hese ar e l el ear ned t he hard way.

( s i l ence)

I al ways r emember what X used t o say ( X was compl et el y opposephi l ant hr opy) ; he used t o say: Phi l ant hr opy per petuates human mi sery, bewi t hout human mi ser y phi l ant hropy woul d have no more r eason t o exi st ! … Anknow t he gr eat phi l ant hr opi st , what was hi s name? — dur i ng Mazar i n’ s t i mf ounded t he “Li t t l e Si st er s of Char i t y”…

Vincent de Paul?

That ’ s i t . Mazar i n once t ol d hi m: Ther e have never been so many peopl e as si nce you st ar t ed t aki ng car e of t hem! ( Mot her l aughs) .

10. 4

*



( A donor t o Aur ovi l l e wr ote, “I want my money to be used excl usi vel yconquer i ng the causes of our suf f er i ngs and mi ser i es. ” The Mot her r epl i ed:

I t i s f or t hi s t hat we al l wor k her e, but not i n t he ar t i f i ci al waphi l ant hr opi st s who wor k on t he ext er i or ef f ect s onl y.We want t o el i mi nat e f or good t he cause of suf f er i ng by di vi ni si ng m

t hr ough t he i nt egr al t r ansf or mat i on.

28. 12

*

Firstly, is there something specific being done which is impeding the fl

money to Auroville?

I t i s t he l ack of push t owar ds t he f ut ur e t hat i mpedes t he f l ow of mo

Secondly, is there something specific which should be done to increaseflow of money to Auroville?

A conf i dent cer t i t ude i n t he i nevi t abl e f ut ur e can br eak t hi s r esi st a17. 5.

*

What is the role of the United States with regard to the building of th

world?

The wor k of t he U. S. A. i s t o provi de t he f i nanci al hel p needed t o prt he ear t h f or t he new cr eat i on.

What must the people of the United States do in order to begin to be ab

fulfil this role?

Become awar e of t hose, i ndi vi dual s or or gani sat i ons, capabl e of br iabout t hi s t r ansf ormat i on and gi ve t hem t he necessary money.

9. 6.

*

I t i s onl y when peopl e f eel t hat i t i s t hei r good f or t une t o hel p Aur o

gr ow t hat t he f unds wi l l come abundant l y.December ,

*

Gi ve your money t o t he Di vi ne work and you wi l l be r i cher t han you be by keepi ng i t .1971

*



Cleanliness

To t ake pl easur e i n di r t and di sor der i s a sure si gn of a nat ure whi ch r ei t s psychi c bei ng and want s not hi ng t o do wi t h i t .

21. 10

*

Cl eanl i ness i s t he f i r st i ndi spensabl e st ep t owar ds t he supr ammani f est at i on.

21. 1.

*

An absol ut e cl eanl i ness i s indispensable i n t hi s count r y and cl i mat e t o i l l ness. Gr eat pr ecaut i ons must be t aken.

*

Drugs

Dr ugs ar e pr ohi bi t ed i n Aur ovi l l e.I f t her e ar e any who t ake t hem, t hey do i t decei t f ul l y.

The i deal Aurovi l i an, eager t o become consci ous of t he Di vi ne Consci ousnet akes nei t her t obacco, nor al cohol , nor dr ugs.

*

Is it true, Mother, that though you do not want drugs to be take

Aspiration, you tolerate them on the other hand at the Centre or in

parts of Auroville?

Thi s i s a l i e.

I have sai d, no drugs in Auroville, and I do not go back on my wor d.

Is it true that essentially you are not against the experience?

Thi s so- cal l ed exper i ence war ps t he devel opment and damages consci ousness; on t he pat hway t o t he Di vi ne i t i s a f al l i nt o t he r ut .

Thi s i s cl ear , I t hi nk.15. 4



Relation with Villagers

Those who ar e i n cont act wi t h t he vi l l ager s shoul d not f or get t hat peopl e ar e wor t h as much as t hey are, t hat t hey know as much, t hat t hey

and f eel as wel l as t hey do. They shoul d t her ef or e never have an at t i t ur i di cul ous super i or i t y.

They ar e at home and you ar e t he vi si t or s.

*

To t he i nhabi t ant s of Aspi r at i on:

A r el at i onshi p t hat i s not onl y cor di al but f r i endl y wi t h t he i nhabi t ant he nei ghbour i ng vi l l age i s absol ut el y i ndi spensabl e. For t he r eal i sat i oAur ovi l l e t he f i r st st ep i s t o est abl i sh a t r ue human f r at er ni t y —shor t comi ng i n t hi s r egard i s a gr ave mi st ake, whi ch can compr omi se t he wor k.

My bl essi ngs are wi t h al l si ncer e ef f or t t owar ds har mony.

23. 11

*



A U R O V I L L E I N E L A B O R A T I O N

A Talk in June 1965

Have you hear d of Aur ovi l l e?

For a l ong t i me, I had a pl an of t he “i deal t own”, but t hat was dur i nAur obi ndo’ s l i f et i me, wi t h Sr i Aur obi ndo l i vi ng at t he cent r e. Af t er warwas no l onger i nt er est ed. Then t he i dea of Aur ovi l l e — I gave t he Aur ovi l l e — was t aken up agai n, but f r om t he ot her end: i nst ead off ormat i on havi ng to f i nd the pl ace, i t was t he pl ace—near t he l ake—whi chbi r t h t o t he f or mat i on, and unt i l now I t ook onl y a ver y mi nor i nt er est if or I had r ecei ved not hi ng di r ect l y. Then our l i t t l e Hut a t ook i t i nt o

head t o have a house t here, by t he l ake, and to have a house f or me neher s, and to of f er i t t o me. And she wr ote me al l her dr eams: one orsent ences suddenl y st i r r ed an ol d, ol d memory of somet hi ng whi ch had t r imani f est — a creat i on — when I was ver y young and whi ch had agai n stt r yi ng t o mani f est at t he ver y begi nni ng of t he cent ur y, when I was Théon. Then al l t hat was f or got t en. I t came back wi t h t hi s l et t er ; alonce, I had my pl an f or Aur ovi l l e. Now I have my over al l pl an, I am waf or Roger t o dr aw t he det ai l ed pl ans, f or I had sai d f r om t he begi n“Roger wi l l be t he archi t ect ”, and I wr ote t o Roger . When he came her eyear , he went t o see Chandi gar h, t he t own bui l t by Le Cor busi er , up t het he Punj ab, and he was not ver y happy. I t seems qui t e or di nary t o me—I

not hi ng about i t , I haven’ t seen i t —I onl y saw some phot ogr aphs whi ch hor r i bl e. And whi l e he was speaki ng t o me, I coul d see t hat he f el t , “Oonl y I had a t own t o bui l d! …” So I wr ote t o hi m: “I f you want , I have at o bui l d. ” He i s happy. He i s comi ng. When he comes, I shal l show hi m myand he wi l l bui l d t he t own. My pl an i s ver y si mpl e.

The pl ace i s up t here, on t he Madras r oad, on t op of t he hi l l . (Mother ta

paper and begins to draw.) We have her e — nat ur al l y, i t i s not l i ke t hNat ur e, we shal l have t o adapt our sel ves; i t i s l i ke t hat up t her e oni deal pl ane — her e, a cent r al poi nt . Thi s cent r al poi nt i s a par k whi ch when I was ver y young — per haps t he most beaut i f ul t hi ng i n the wor l d f r o

poi nt of vi ew of physi cal , mat er i al Nat ur e — a par k wi t h wat er and t r ees, al l par ks, and f l ower s, but not many; f l ower s i n t he f or m of creeper s, and f er ns, al l var i et i es of pal ms; wat er , i f possi bl e r unni ng wat er ,possi bl y a smal l cascade. From t he pr act i cal poi nt of vi ew, i t woul d begood: at t he f ar end, out si de t he par k, we coul d bui l d r eservoi r s whi ch be used t o suppl y wat er t o t he r esi dent s.

So i n t hi s par k, I saw t he “Pavi l i on of Love”. But I di sl i ke t hi s wor dman has t ur ned i t i nt o somet hi ng gr ot esque; I am speaki ng of t he pr i nci pDi vi ne Love. But t hat has changed: i t wi l l be “The Pavi l i on of t he Motbut not t hi s (Mother points to herself ) — t he Mot her , t he t r ue Mot her , t he



pr i nci pl e of t he Mot her . I say “Mot her ” because Sr i Aur obi ndo used t hat other wi se I woul d have put somet hi ng el se, I woul d have put “cr epr i nci pl e” or “pr i nci pl e of r eal i sat i on” or —I do not know…. I t wi l l be a bui l di ng, not a bi g one, wi t h onl y a medi t at i on r oom downst ai r s, but col umns and pr obabl y a ci r cul ar shape. I say pr obabl y, because I am l et hat f or Roger t o deci de. Upst ai r s, t he f i r st f l oor wi l l be a r oom and

r oof wi l l be a cover ed t er r ace. You know t he anci ent I ndo- Moghul mi ni atwi t h pal aces wher e t her e are t er r aces wi t h smal l r oof s support ed by col You know t hose ol d mi ni at ur es? Hundr eds of t hem have come i nt o my handst hi s pavi l i on i s ver y, ver y beaut i f ul , a smal l pavi l i on l i ke t hi s, wi t h aon a t er r ace, and l ow wal l s wi t h couches agai nst t hem t o si t on, t o medi n t he open ai r i n t he eveni ng, at ni ght . And bel ow, downst ai r s, at grl evel , a medi t at i on r oom, si mpl y—somet hi ng qui t e bare. Ther e woul d pr obabat t he f ar end somet hi ng whi ch woul d be a l i vi ng l i ght , per haps t he symbl i vi ng l i ght , a const ant l i ght . Ot her wi se, a ver y peacef ul , ver y si l ent pl

Nearby, t her e woul d be a smal l dwel l i ng, a smal l dwel l i ng whi ch

never t hel ess have t hr ee f l oor s, but not l ar ge- si zed, and t hat woul d behouse of Hut a, who woul d serve as a guardi an. She woul d be t he guardi an opavi l i on. She wr ot e me a ver y ni ce l et t er but she di d not under st and al l of cour se.

That i s t he cent r e.

Al l ar ound, t her e i s a ci r cul ar r oad whi ch separ at es t he par k f r om t he r et he t own. Ther e woul d pr obabl y be a gateway — i n f act t her e must be one t he par k. A gat eway wi t h the guar di an of t he gat e. The guar di an of t he gaa new gi r l who has come f r om Af r i ca, who wr ote me a l et t er t el l i ng me t hawant ed t o be t he guar di an of Aur ovi l l e i n or der t o l et onl y the “ser van Tr ut h” enter ( l aughi ng) . I t i s a ver y ni ce pl an. So I shal l probabl y put her e as guar di an of t he par k, wi t h a smal l house on t he road at t he ent r aBut t he i nt er est i ng t hi ng i s t hat ar ound t hi s cent r al poi nt , t her e ar ebi g sect i ons, l i ke f our bi g pet ai s ( Mot her dr aws) , but t he cor ner s ofpet al s are r ounded and t her e are smal l i nt er medi at e zones—f our bi g secand f our zones…. Nat ur al l y t hat i s onl y i n t he ai r ; on t he gr ound, i t wian appr oxi mat i on.

We have f our bi g sect i ons: t he cul t ur al sect i on, t o t he Nor t h, t hat i s t ot owar ds Madr as; t o t he East , t he i ndust r i al sect i on; t o t he Sout h,i nt er nat i onal sect i on; and t o t he West , t hat i s t o say, t owar ds t he l ake

r esi dent i al sect i on. To make mysel f cl ear : t he r esi dent i al sect i on, where t here wi l l be t he hof t he peopl e who have al r eady subscr i bed and of al l t he ot hers who ar e ci n l ar ge number t o have a pl ot i n Aur ovi l l e. That wi l l be next t o t he The i nt er nat i onal sect i on: we have al r eady appr oached a cer t ai n numbeambassador s and count r i es f or each one t o have i t s pavi l i on—a pavi l i onever y count r y. I t was an ol d i dea. Some have al r eady accept ed, so i t i s oway. Each pavi l i on has i t s own gar den wi t h, as f ar as possi blr epr esent at i on of t he pl ant s and pr oduct s of t he count r y whi ch i t r epr esen



shops. We do not need many shops, but a f ew are necessary i n order t o owhat we do not pr oduce. They ar e l i ke di st r i ct s, you see.

And you will be there at the centre?

Huta hopes so. (Mother laughs.) I di d not say no, I di d not say yes; I her , “The Lor d wi l l deci de. ” I t depends on my st at e of heal t h. A r emoval , I am her e because of t he Samadhi , I shal l st ay her e, t hat i s qui t e sur e.

can go t her e on a vi si t ; i t i s not so f ar , i t t akes f i ve mi nut es by carHut a want s t o be qui et , si l ent , al oof , and t hat i s qui t e possi bl e i n her sur r ounded by a r oad, wi t h someone t o st op peopl e f r om comi ng i n; one canver y qui et —but i f I am t her e, t hat i s t he end of i t ! Ther e woulcol l ect i ve medi t at i ons, et c. That i s t o say t hat i f I get a si gn, f i r sphysi cal si gn, t hen t he i nner command t o go out , I shal l dr i ve t her e and an hour , i n t he af t er noon—I can do t hat now and then. We st i l l have because, bef or e ever yt hi ng i s r eady, i t wi l l t ake year s.

That is to say that the disciples will stay here?

Ah! t he Ashr am st ays her e—t he Ashr am st ays her e, I st ay her e, t haunder st ood. Aur ovi l l e i s… A satellite.

Yes, i t i s t he cont act wi t h t he out si de wor l d. The cent r e on my drawi ng symbol i c cent r e.

But t hat i s what Hut a expect s: she want s a house where she woul d be al l next t o a house wher e I woul d be al l al one. The second part i s a dbecause mysel f al l al one…. You onl y have t o see what i s happeni ng! I t i s i sn’ t i t ? So i t does not go wi t h t he “al l al one”. Sol i t ude must be wi t hi n, i t i s t he onl y way. But as f ar as l i vi ng i s concer ned, I cer t ai nl y not go and l i ve t her e, because the Samadhi i s her e; but I cout her e t o vi si t . For exampl e, I coul d go t her e f or an i naugur at i on orcer t ai n cer emoni es. We shal l see. I t wi l l be year s f r om now.

In short, Auroville is more for outside?

Oh yes! I t i s a t own! Consequent l y, i t i s t he whol e cont act wi t h out si dat t empt t o r eal i se on ear t h a mor e i deal l i f e.

I n t he ol d f or mat i on whi ch I had made, t her e had t o be a hi l l and a r

Ther e had t o be a hi l l , because Sr i Aurobi ndo’ s house was on t op of t he But Sr i Aur obi ndo was t her e at t he cent r e. I t was ar r anged accor di ng t opl an of my symbol , t hat i s t o say, a poi nt i n t he mi ddl e, wi t h Sr i Aur oand al l t hat concer ned Sr i Aur obi ndo’ s l i f e, and f our bi g pet al s — whi chnot t he same as on thi s dr awi ng, i t was somet hi ng el se—and twel ve al l art he t own i t sel f ; and ar ound t hat , t her e wer e t he r esi dences of t he di sciyou know my symbol : i nst ead of l i nes, t her e ar e bands; wel l , t he l ast ci rband f ormed t he area f or t he di sci pl es’ r esi dences, and each one had hihouse and gar den—a smal l house and a gar den f or each one.



Ther e was some means of t r anspor t , I wasn’ t sure i f i t was i ndi vt r anspor t or col l ect i ve t r anspor t — l i ke t hose smal l open t r amcar s i nmount ai ns, you know- goi ng i n al l di r ect i ons t o take t he di sci pl es back t ot he cent r e of t he town. And ar ound al l t hat , t her e was a wal l , wi t h a gaand guar di ans at t he gat e, and one coul d not ent er wi t hout aut hor i sa Ther e was no money — wi t hi n t he wal l s, no money; at t he var i ous ent r a

t her e wer e banks or count er s of some sor t , wher e peopl e coul d deposi t money and r ecei ve t i cket s i n exchange, wi t h whi ch t hey coul d obt ai n l odf ood, t hi s, t hat . But no money — t he t i cket s wer e onl y f or vi si t or s, who not ent er wi t hout a per mi t . I t was a t r emendous organi sat i on… No money, not want any money.

Look! I n my pl an I f or got one t hi ng. I want ed t o bui l d a housi ng est atwor ker s, but t he housi ng est at e was t o be par t of t he i ndust r i al secper haps an ext ensi on al ong t he edge of t he i ndust r i al sect i on.

Out si de t he wal l s, i n my f i r st f or mat i on, on one si de t her e was an i ndus

t own, and on t he ot her , f i el ds, f ar ms, et c. , t o suppl y t he t own. But r epr esent ed a r eal count r y — not a bi g count r y, but a count r y. Now i t i sr educed. I t i s no l onger my symbol ; t her e are onl y f our zones and t herno wal l s. And t her e wi l l be money. You see, t he other f ormat i on was t r ui deal endeavour …. But I count ed on many year s bef or e t r yi ng t o st ar t . At t i me I t hought t went y- f our year s. But now i t i s much mor e modest , i t t r ansi t i onal at t empt , and i t i s much mor e r eal i sabl e. The ot her pl an waal most had t he l and; i t was i n t he t i me of Si r Akbar , you r emember , Hyderabad. They sent me some phot ogr aphs of t he Stat e of Hyderabad and ti n t hose phot ogr aphs, I f ound my i deal spot : an i sol at ed hi l l , qui t e ahi l l , and bel ow i t , a l ar ge, f l owi ng r i ver . I t ol d hi m, “I want t hi s pland he ar r anged t he mat t er . Ever yt hi ng was ar r anged. They sent me the pt he paper s and ever ythi ng, sayi ng t hat t hey wer e gi vi ng i t t o t he Ashr amt hey l ai d down one condi t i on—i t was vi r gi n f or est , uncul t i vat ed l and—t he was gi ven on condi t i on, nat ur al l y, t hat we woul d cul t i vat e i t —but t he pr omust be ut i l i sed on t he spot ; f or exampl e, t he crops, t he wood musut i l i sed on t he spot , not t r anspor t ed; not hi ng coul d l eave t he St atHyder abad. There was even Nor man, who was a navi gat or , who sai d t hat he obt ai n a sai l i ng boat f r om Engl and t o go up t he r i ver t o f et ch t he pr oand br i ng t hem t o us her e. Ever yt hi ng was ver y wel l pl anned! Then t heyt hi s condi t i on. I asked i f i t was not possi bl e t o have i t r emoved; t heAkbar di ed and t hat was t he end of i t , t he mat t er was dr opped. Af t er warwas gl ad t hat i t was not done because, now t hat Sr i Aur obi ndo has depart

cannot l eave Pondi cher r y. I coul d onl y l eave Pondi cher r y wi t h hi m, pr ot hat he accept ed t o l i ve i n hi s i deal t own. At t hat t i me, I had spoken of pr oj ect t o Raymond, t he person who bui l t Gol conde; and he was ent husi ast it ol d me, “As soon as you st ar t t o bui l d, cal l me, I shal l come. ” I had hi m my pl an; i t was based on an enl argement of my symbol ; he was ent husi ast i c, he thought i t was magni f i cent .I t was dr opped. But t he ot her one, whi ch i s j ust a smal l i nt er medi at e at twe can t r y.I have no i l l usi ons t hat i t wi l l keep i t s or i gi nal pur i t y, but we shalsomethi ng.



Much depends on the financial organisation of the project?

For t he t i me bei ng, Nava i s t aki ng care of t hat , because he r ecei ves t he t hr ough Sr i Aur obi ndo Soci et y and he bought t he l and. A f ai r amount of has al r eady been bought . I t i s goi ng wel l . Nat ur al l y, t he di f f i cul t y if i nd enough money. But , f or exampl e, t he pavi l i ons — each count r y wi l l

t he expenses f or i t s own pavi l i on; t he i ndust r i es — each i ndust r y wi l l prt he money f or i t s own busi ness; t he r esi dent s — each one wi l l gi ve t he necessary f or hi s l and. The Gover nment — Madr as has al r eady gi ven uspr omi se — wi l l gi ve bet ween 60 and 80%: one par t gr ant , t hat i s t o say, one par t l oan, f r ee of i nt er est and r epayabl e over t en year s, t went y yf or t y year s — a l ong- t er m r epayment . Nava knows al l about i t , he has alhad qui t e a f ew r esul t s. But accor di ng t o whet her t he money comes i n quor comes i n l i t t l e by l i t t l e, i t wi l l go mor e or l ess qui ckl y. Fr omconst r uct i on poi nt of vi ew, i t wi l l depend on Roger ’ s pl ast i ci t y; t he dear e al l t he same t o me — onl y I woul d l i ke t hi s pavi l i on t o be ver y beautI can see i t . For I have seen i t , I have had t he vi si on of i t ; so I shal

t o make hi m under st and what I have seen. And t he park t oo, I have seen t hese ar e ol d vi si ons whi ch I had r epeat edl y. But t hat i s not di f f i cul t .

The great est di f f i cul t y i s t he wat er , because t here i s no r i ver near byt her e. But t hey ar e al r eady t r yi ng t o channel t he r i ver s; t her e was evpr oj ect t o channel wat er f r om t he Hi mal ayas acr oss t he whol e of I ndi a: had made a pl an and had spoken about i t i n Del hi ; t hey obj ect ed t hat i t be r ather expensi ve, obvi ousl y! But , anyway, even wi t hout such gr ant hi ngs, somet hi ng must be done t o suppl y t he water . That wi l l be t he gr edi f f i cul t y; t hat wi l l t ake t he most t i me. Al l t he r est, l i ght , power , widone on the spot i n t he i ndust r i al sect i on — but wat er cannot be madeAmer i cans have ser i ousl y t hought of f i ndi ng a way t o use sea- wat er , bet he ear t h no l onger has enough dr i nki ng wat er f or man — t he wat er whi chcal l “f r esh”: i t i s i r oni cal ; t he amount of wat er i s not enough f or t he of man, so t hey have al r eady st ar t ed chemi cal exper i ment s on a l arge scat r ansf or m sea- wat er and make i t ut i l i zabl e — obvi ousl y, t hat woul d besol ut i on t o t he pr obl em.

But that already exists.

I t exi sts, but not on a suf f i ci ent l y l ar ge scal e.

It does in Israel.

Do t hey do t hat i n I sr ael ? Do t hey use sea- water ? Obvi ousl y, t hat woul d bsol ut i on — t he sea i s t her e.We shal l see.I t woul d have to be br ought up.



A yachting club would be rather nice?

Ah! cer t ai nl y, wi t h t he i ndust r i al secti on.

Near your port, there.

I t wi l l not be a “por t ” but , wel l …. Yes, t he vi si t or s’ hot el wi t h a yaccl ub near by, t hat i s an i dea. I shal l add t hat . (Mother writes it down.)

It will surely be a success.

Now l ook! A shower of l et t er s, my chi l d! From ever ywher e, f r om al l ovewor l d, peopl e ar e wr i t i ng t o me: “At l ast ! Thi s i s t he pr oj ect I was waf or ”, et c. A shower .

Ther e i s al so a gl i di ng cl ub. We have al r eady been promi sed an i nst r uct oa gl i der . I t i s a pr omi se. I t wi l l be i n t he i ndust r i al secti on, on t op o

hi l l . Of cour se, t he yacht cl ub wi l l be on t he sea, not on t he l ake; but t hought —because t her e i s much t al k of deepeni ng t he l ake, i t i s al most fup—I was t hi nki ng of a hydr opl ane st at i on, t her e.

We can also have boating on the lake?

Not i f t her e ar e hydr opl anes. I t i s not bi g enough f or boat i ng. But i t be ver y good f or a hydr opl ane st at i on. But t hat depends; i f we havaer odr ome, i t i s unnecessary; i f we do not have an aer odr ome…. But al r eadt he Lake Est at e pr oj ect , t her e was an aerodr ome. Samer who has becoSquadr on Leader , has sent me a pl an f or an aer odr ome t oo, but f or pl anes, wher eas we want an aer odr ome whi ch can handl e a regul ar ser vi cMadr as, a passenger aer odr ome. There has al r eady been much t al k about Ther e wer e di scussi ons between Ai r I ndi a and anot her company; t hen t hey not come t o an agr eement —al l sor t s of pet t y, f ool i sh di f f i cul t i es. Butt hat , wi t h t he gr owt h of Aur ovi l l e, wi l l f al l away qui t e nat ur al l y — pwi l l be onl y t oo gl ad t o have an aer odr ome.

No, t her e ar e t wo di f f i cul t i es. Smal l sums of money we have — t o be pr ewhat t he Gover nment can l oan, what peopl e gi ve t o have a pl ot — i t i s comi

But i t t akes massi ve sums, you know, i t t akes bi l l i ons t o bui l d a t own!



Some Messages

Let Li ght , peace and j oy bewi t h al l t hose who l i ve i n Aur ovi l l e

and work f ori t s real i sat i on.Bl essi ngs.

(Auroville’s anniversary) 28. 2.

*

To al l Aurovi l i ansMy bl essi ngs f or t he pr ogr ess and t he gr owt h

of t he col l ect i ve and i ndi vi dual consci ousness.

(Auroville’s anniversary) 28. 2

*

A si ncer e wi l l t o know and t o pr ogr ess.

(Opening of the Aspiration School) 15. 12

*

The f ut ure bel ongs t o t hose who want t o progress .Bl essi ngs t o t hose whose mot t o i s:

“Al ways bet t er ”.

(Opening of the Last School) 6. 10

*

I n t he physi cal t he Di vi ne mani f est s as Beaut y.

(Another message for the Last School) 6. 10

*

We shal l work f or a bet t er t omorr ow.

(Laying of Aurofood Foundation stone) 14. 8.

*



To do al ways our best i n al l si ncer i t y. To be al ways our best i n al l si ncer i t y.

(Opening of Auroville block-making unit) 23. 6.

*

To l i st en i s good, but not suf f i ci ent—you must underst and.

To underst and i s bet t er , but st i l l not suf f i ci ent — you must act .

(To a person interested in Auroville) 24. 11.

*

We woul d wi sh t hat t hi s Gazet t e be the messenger of t he f ut ur e and ofpr ogr ess t o be r eal i sed f or humani t y.

(To the Auroville Gazette) J an.

*

Fl ower s are t he pr ayer s of t he veget al wor l d. The pl ant s of f er t hei r beaut y t o t he Supr eme.

(To the flower-nursery ‘Beauty’) 5. 11

*



Organisation

Q: Does the construction of Auroville require a working-method, organis

and co-ordination?

Di sci pl i ne i s necessar y f or l i f e. To l i ve, t he body i t sel f i s subj eal l i t s f unct i ons t o a r i gor ous di sci pl i ne. Any r el axat i on of t hi s di scicauses i l l ness.

Q: What should be the nature of this organisation, in the present an

the future?

Or gani sat i on i s a di sci pl i ne of acti on, but f or Aur ovi l l e, we aspigo beyond ar bi t r ar y and ar t i f i ci al or gani sat i ons.

We want an organi sat i on whi ch i s t he expr essi on of a hi gher consci ouwor ki ng t o mani f est t he t r ut h of t he f ut ur e.

Q: Until this group consciousness appears, and until we can

collectively in the true and right way, what should we do?

A hi er ar chi cal or gani sat i on gr ouped ar ound t he most enl i ght ened c

and obeyi ng a col l ect i ve di sci pl i ne.

Q: Must we use organisational methods which have proved effective but

are based on human logic and the use of machines?

Thi s i s a makeshi f t whi ch we shoul d t ol er at e onl y ver y t emporar i l y.

Q: Must one allow individual initiative to manifest freely and inspir

and intuition to be the moving force behind personal action, and should

reject all ideas not felt as good by the interested party?

I n or der t o be wor kabl e, t hi s r equi r es al l wor ker s of Aur ovi l l e tyogi s consci ous of t he Di vi ne Tr ut h.

Q: Has the time come to wish for, to set up, to try for a ge

organisation, or should one wait for the right attitude and men?

An organi sat i on i s needed f or t he work t o be done—but t he or gani si t sel f must be f l exi bl e and pr ogr essi ve.

Q: If to wait is the solution, nevertheless it is necessary to d

organisational principles and to avoid uncontrollable disorder?

Al l t hose who wi sh t o l i ve and wor k at Aur ovi l l e must have an i ntgoodwi l l ; a const ant aspi r at i on t o know t he Tr ut h and t o submi t t o i t ; epl ast i ci t y t o conf r ont t he exi genci es of wor k and an endl ess wi l l t o pr oso as t o move f orward t owards t he ul t i mate Tr ut h.

And, f i nal l y, a wor d of advi ce: be mor e concer ned wi t h your own ft han wi t h t hose of ot her s. I f each one wor ked ser i ousl y at hi s own per f ect i on, t he per f ect i on of t he whol e woul d f ol l ow aut omat i cal l y.

+6. 2*

At Aur ovi l l e not hi ng bel ongs t o anyone i n par t i cul ar . Al l i s col l epr oper t y. To be ut i l i sed wi t h my bl essi ngs f or t he wel f ar e of al l .

14. 5.*



Q: In Auroville “all is collective property”. Does this mean that every

can be used by everyone? Or should things be given only to those who

them well?

I have al so not i ced t hat del i cat e pi eces of equi pment become at t achone per son and do not wor k wel l i f t hey ar e l ent t o ot her s.

Al l t hi s i mpl i es a consci ousness whi ch i s not ver y wi despr ead on ear t

Thi s does not mean t hat t hi ngs shoul d be gi ven t o peopl e who do not how t o use t hem.

What i s needed t o admi ni st er Aur ovi l l e i s a consci ousness f r ee f r oconvent i ons and consci ous of t he supr ament al Tr ut h. I am st i l l wai t i ngsomeone l i ke t hat . Each one must do hi s best t o achi eve t hat .

15. 7

*

To t he i nhabi t ant s of Aurovi l l e

Onl y t hose who have r esol ved t o st ay i n Aur ovi l l e f or good have t he r i gi nt er vene i n i t s or gani sat i on.

22. 1

*

Al l t hat I have t o say f or Aur ovi l l e hencef or t h shal l be put i n wr i t i ngsi gned by me.

15. 2.

*

Q: Three years ago, you said:

“I have been asked what the rules are for life in Auroville.

Thank God, as yet there are none.

As long as there are none, there is hope.”

In July, again you were telling the young people of Aspiration, “I d

want to make rules for Auroville as I did for the Ashram.” But recently

wrote “Drugs are prohibited in Auroville.” Has there been a change in

vision of Auroville?

Per haps Aur ovi l i ans have not at t ai ned t he l evel of consci ousness t ha

expect ed of t hem.4. 3

*

Mat t er s concer ni ng Aur ovi l l e and Aur ovi l i ans must always be handl econsul t at i on wi t h Shyam Sunder t o whom I have ent r ust ed t he r esponsi bi l i tAur ovi l l e.

8. 2*



Aur ovi l l e i s not a pl ace f or pol i t i cs; no pol i t i cs must be done i n Aur oand i n t he of f i ces of Aur ovi l l e.

15. 2.*

Aur ovi l l e i s st i l l i n t he st at e of el abor at i on, and t hose who want t o r ema

her e have t o col l abor at e i n i t s erect i on accor di ng t o the pl ans made and tmade, appr oved by me and si gned by Shyam Sunder .

4. 3.

Matrimandir Construction

Q: For the construction of the Matrimandir, will only Aurovilians do

work or will there also be hired workers and other people of good will?I t i s pr ef er abl e t hat t he wor k be or gani sed wi t hout pai d l abour so

i t i s sur e t o cont i nue i n al l ci r cumst ances.

16. 2

*

As we ar e i n a per i od of const r uct i on, i t i s i mper at i ve t hat t he Aur oviwho l i ve at t he Cent r e wor k on t he const r uct i on of t he Mat r i mandi r . Those who do not want t o wor k on t he Mat r i mandi r shoul d not l i ve at

Cent r e.

10. 4*

The saf et y and st r engt h of t he const r uct i on shoul d come bef or e perquest i ons.

20. 10*

Q: Can you give some general ideas on the manner in which you want

Matrimandir to be built, so that, our doubts resolved, we may build with

and confident hearts?

St r engt h, saf et y, dur abi l i t y, har moni ous bal ance. The f oundat i ons ar e especi al l y i mpor t ant and shoul d be done by exper t Ther e i s r oom f or everyone of good wi l l , and f or t hose who want i

si ncer i t y and si mpl i ci t y t o of f er t hei r wor k, t her e i s enough t o keepusef ul l y occupi ed.

3. 11



Each one has good r easons t o support hi s own opi ni on, and I am no expe j udge between t hem.But f r om t he spi r i t ual poi nt of vi ew I know t hat wi t h t r ue good wi l lopi ni ons can be harmoni sed i n a more compr ehensi ve and t r uer sol ut i on. Thwhat I expect f r om t he wor ker s of Aur ovi l l e. Not t hat some gi ve waot her s, but t hat on t he cont r ar y al l shoul d combi ne t hei r ef f or t s t o achimore compr ehensi ve and per f ect r esul t .

The i deal of Aurovi l l e demands t hi s progress — don’ t you want t o make i t ?14. 11

*

Har monyGood wi l lDi sci pl i ne

Tr ut h

I can wor k wi t h you onl y i f you do not say a l i e and ar e at t he servi c Tr ut h.

31. 10.

Peace and Auromodel

I shoul d l i ke t hi s whol e pl ace t o be cal l ed “PEACE”, and t hat peace, apeace shoul d rei gn ther e, not onl y bet ween the occupant s but wi t h t he whoAur ovi l l e, pr esent and f ut ur e.

Dec. *

“Peace”. The f or emost t hi ng must be Peace. What ever you do must be by peameans. The second t hi ng necessar y i s Har mony, not onl y gener al harmony but

bet ween t he i ndi vi dual s l i vi ng t her e. You must begi n t o l ook f or t he hai n each i ndi vi dual and not dwel l on t he di shar mony. The di shar mony eeverywhere but you must r ej ect t hat and al l ow onl y the harmony t o ent er . Ther e must be a sense of Or der .Each i ndi vi dual must have a sense of sel f - di sci pl i ne, and act ual l y pr ai t .

PEACE, HARMONY, ORDER, SELF- DI SCI PLI NE

9. 1

*



Aur omodel i s bei ng bui l t t o make a concr et e exper i ment and t o l ear n hol i ve i n Aur ovi l l e.

+18. 8

*

Q: What is the purpose of life in Auroville in general and Auromode

particular? Is it to serve the community or to be a true servitor of

Divine Consciousness?

The pur pose of l i f e i n Auromodel i s t o l earn t o l i ve i n Aurovi l l emake al l t he exper i ment s necessar y f or l ear ni ng t o l i ve i n Aur ovi l l e.

We want t o f i nd a way f or t he communi t y t o l i ve f or t he Di vi ne.Each i ndi vi dual has hi s own way but t he group communi t y shoul d f i nd

t o sui t ever yone.

22. 5

Life-aspects

(To find the necessary funds for Auroville one could proceed in

following manner: Find in every country a very wealthy person who would b

centre for collecting funds for Auroville.

Advantages: Such a person would carry weight, would be an example fo

others and would never give the impression of begging.)

I n pr i nci pl e t hi s way i s al l r i ght . But i n pr acti ce, and t o avoi dpossi bi l i t y of f ai l ur e ( because f ai l ur e woul d have a depl or abl e ef f ect )must wai t f or an i ndi cat i on f r om ci r cumst ances of whi ch I wi l l be i mmedii nf or med. And t hen I wi l l gi ve t he si gnal t o go ahead.

Nov. *

Beggi ng i s not per mi t t ed i n Aur ovi l l e. Per sons f ound beggi ng on t he roadbe di st r i but ed as f ol l ows: chi l dr en t o school , t he ol d t o a home, t he sit he hospi t al , t he heal t hy t o wor k.

A school , a home, a hospi t al and speci al wor k ar eas wi l l be ar r anged f or They wi l l not be mi xed wi t h t he ot hers, because some peopl e may come out si de and begi n t o beg i n t he st r eet .

Ther e ar e no pol i ce. We have… we haven’ t f ound t he wor d… a band of guarbat t al i on of guards, somet hi ng l i ke t he f i r emen i n J apan, who are gymnastwho do ever yt hi ng when t her e ar e acci dents—anyt hi ng, ear t hquakes—t heever yt hi ng. They cl i mb up i nt o houses. I nst ead of pol i ce, t her e wi l l be a



of bat t al i on of guar ds, who wi l l go out r egul ar l y i nt o t he var i ous part he t own t o see i f t hey ar e needed. And i f t hey come acr oss peopl e begt hey wi l l be di st r i but ed as I sai d. Ther e wi l l be a school f or t he chi l drhome f or t he ol d, a hospi t al f or t he si ck and di sabl ed, and a pl ace wher ewi l l be pr ovi ded f or al l t hose who… t her e wi l l be ever y possi bl e ki nd of f r om sweepi ng t o… anyt hi ng, and wor k that i s needed, t hey wi l l doaccor di ng t o t hei r abi l i t i es.

Thi s has t o be or gani sed.

A speci al school f or t he chi l dr en t o t each t hem t o wor k, t o t each t hemt hi ngs t hat ar e i ndi spensabl e f or t hem t o be abl e t o wor k.

No pr i son, no pol i ce.

+Sep.

*

(In response to a question on individuals and groups willing to

Auroville’s development, the Mother replied:)

They may not pract i se t hemsel ves, but i f t hey do not know about yoga, hot hey under st and t he pur pose of Aur ovi l l e?

19. 6

*

… Of cour se t he whol e i dea of mar r i age i s amusi ng because I consi der t he chi l di sh.

You know i n Aurovi l l e t here wi l l be no mar r i ages. I f a man and woman l oveot her and want t o l i ve t ogether t hey may do so wi t hout any cer emony. I f want t o separat e they can al so do so f r eel y. Why shoul d peopl e be compel lst ay t oget her when t hey have ceased t o l ove each ot her?

A l ot of cr i mes woul d be pr event ed i f peopl e wer e f r ee i n t hi s r espect . woul d not have t o hi de t hi ngs f r om one another or even commi t cr i mes tsepar at ed. Of cour se, i f t hey t r ul y l ove each ot her t hey wi l l cont i nue t ot oget her al ways nat ur al l y, wi t hout bei ng f or ced t o do so by any l aw. Th

why t hi s cer emony and r i t ual of mar r i age i s so chi l di sh.

Chi l dr en bor n i n Aur ovi l l e wi l l have no f ami l y name. They wi l l have j usf i r st name.

+15. 6.



(Mother remarked that this statement should be read along with the foll

letter to X for her marriage.)

To uni t e your physi cal exi st ences and your mat er i al i nt er est s, t o bpar t ner s so as t o f ace t oget her t he di f f i cul t i es and successes, t he deand vi ct or i es of l i f e: t hi s i s t he ver y basi s of mar r i age, but you alknow t hat i t i s not suf f i ci ent .

To be uni t ed i n f eel i ngs, t o have t he same t ast es and t he same aestpl easur es, t o vi br at e i n a common r esponse t o t he same t hi ngs, one byot her and one f or t he ot her : i t i s good, i t i s necessar y, but i t i senough.

To be one i n prof ound sent i ments, your af f ect i on, your f eel i ngs of t endef or each ot her unvar yi ng i n t he mi dst of al l t he shocks of exi st encewi t hst andi ng wear i ness, ner vous i r r i t at i ons and di sappoi nt ment s, t o be aand i n al l condi t i ons happy, most happy t o be t oget her ; t o f i nd, underci r cumst ances, one i n t he pr esence of t he ot her , r est , peace and j oy:

good, i t i s ver y good, i t i s i ndi spensabl e, but i t i s not enough.

To uni t e your mi nds so t hat your t hought s harmoni se and become compl emet o each ot her and your i nt el l ect ual pr eoccupat i ons and di scover i es ar e sbet ween you; i n a wor d, t o make your spher es of ment al act i vi t y i dent hr ough a br oadeni ng and an enr i chment acqui r ed by bot h at t he same t i mi s good, i t i s absol ut el y necessar y, but i t i s not enough.

Beyond al l t hat , i n t he dept hs, at t he cent r e, at t he summi t of t he bt her e i s a Supr eme Tr ut h of t he bei ng, an Et er nal Li ght , i ndependent ofci r cumst ances of bi r t h, count r y, envi r onment , educat i on. That , t he orcause and mast er of our spi r i t ual devel opment , gi ves a def i ni t e or i ent at iour exi st ence; That det er mi nes our dest i ny; i n t he consci ousness of Thashoul d uni t e. To be one i n aspi r at i on and ascensi on, t o advance wi t h t hest eps on t he spi r i t ual pat h: t hi s i s t he secret of a dur abl e uni on.

Mar ch,

(Someone asked the Mother about interviewing people of Aspiration to fin

their views on things, including sex and drugs.)

I t woul d per haps be bet t er t o ask peopl e who, by a ser i ous pract i ce of have had at l east a gl i mpse of t he Hi gher Wi sdom.

(Mother wrote down the languages to be taught at the School:)

( 1) Tami l( 2)

Fr ench( 3)

Si mpl i f i ed Sanskri t , t o r epl ace Hi ndi as t he l anguage of I ndi a( 4)

Engl i sh, as t he i nt er nat i onal l anguage.

15. 12

*



Q: I have always considered the Ashram and Auroville to be parts o

integral whole. I cannot see them as different entities. How then w

difference made by you, Mother?

The Ashram i s t he cent r al consci ousness, Aurovi l l e i s one of t he ouexpr essi on. I n bot h pl aces equal l y t he wor k i s done f or t he Di vi ne.

The peopl e who l i ve i n t he Ashr am have t hei r own wor k and most of t hem arbusy t o gi ve t i me t o Aur ovi l l e.Each one must be busy wi t h hi s own wor k; t hi s i s essent i al f or a por gani sat i on.

*

Aur ovi l l e i s not a wor k of char i t y. A ni ght spent i n Aspi r at i on i s equi vt o a day’ s wor k.

Feb.

(The Mother was asked about the use of chemical fertilizers and pesticid

Auroville. She replied:)

NO NO NOAur ovi l l e shoul d not f al l back i nt o ol d er r or s whi ch bel ong t o a past t ht r yi ng t o r evi ve.

Mar ch, *

“Ther ef or e i f t he spi r i t ual change of whi ch we have been speaki ng i s tef f ect ed, i t must uni t e t wo condi t i ons whi ch have t o be si mul t anesat i sf i ed but ar e most di f f i cul t t o br i ng t oget her . Ther e must bei ndi vi dual and t he i ndi vi dual s who ar e abl e t o see, t o devel op, t o re- ct hemsel ves i n the i mage of t he Spi r i t and t o communi cate bot h t hei r i dei t s power t o t he mass. And t here must be at t he same t i me a mass, a soci ecommunal mi nd or at l east t he const i t uent s of a gr oup- body, t he possi bi l ia gr oup- soul whi ch i s capabl e of r ecei vi ng and ef f ect i vel y assi mi l at i ng, t o f ol l ow and ef f ect i vel y ar r i ve, not compel l ed by i t s own i nhdef i ci enci es, i t s def ect of pr epar at i on t o st op on t he way or f al l back bt he deci si ve change i s made. Such a si mul t anei t y has never yet happal t hough t he appearance of i t has somet i mes been creat ed by t he ar dour moment . That t he combi nat i on must happen someday i s a cer t ai nt y…”

This quotation was read to The Mother by a disciple who asked her wh

the time has come for the conditions laid down by Sri Aurobindo tfulfilled. The disciple said that the first condition concerning

individual and the individuals” had been fulfilled by The Mother and

Aurobindo. But what about the second condition of “a mass, a societ

communal mind, or a group-body” capable of receiving and assimilating?

Thi s i s exact l y what Aurovi l l e i s f or . But Aurovi l l e i s st i l l f ar f ul f i l l i ng t he necessar y condi t i ons.

22. 12. 1*



(On 30.10.72 The Mother gave three alternative forms of greeting for

Aurovilians who wish to use them.)

Au Ser vi ce de l a Vér i t éAt t he ser vi ce of Tr ut h

Tr ut h

*

(About the cyclone of 5-6.12.72)

I t i s a war ni ng t hat nat ur e i s gi vi ng, t hat t hose who do not have t hespi r i t of Aur ovi l l e wi l l have t o change or t o go i f t hey do not wanchange.

7. 12.

*

(Regarding the attitude to be taken when dealing with outside organisation

At t he ser vi ce of t he Di vi ne i n compl et e r ecept i vi t y and si ncer i t y.

2. 1.

*



Administrative Notes

(This section is composed of some of the oral answers of The Mother as

as those notes presented to The Mother for consideration which were appr

She has signed most of these with ‘Blessings’ or ‘yes’. The entries appe

chronological order.)

(About industries)

Each case i s a speci al one and must be consi dered separatel y. No categor i e11. 4

*

(About setting up a workshop)

At pr esent i t i s pr ef er abl e to under t ake onl y what i s i ndi spen

i mmedi at el y, and t o l eave t he f ut ur e t o t ake car e of i t sel f .23. 6

*

(The Mother was asked about the external arrangements for the birth

Auroville child.

About the people to be present she said, “Only the doctor and

father”, and added:)

The most i mpor t ant t hi ng i s t o be qui et , i n a peacef ul at mospher e, so t haFor ce can wor k wi t hout di st ur bance.

*

Accor di ng t o my exper i ence i t was unwi se f r om t he begi nni ng t o di st rappl i cat i on- f orms f or empl oyment , f or onl y l ess capabl e peopl e use t hemwho ar e capabl e and have exper i ence have no need at al l t o ask f or work, al ways have more t han t hey can handl e.

*

I t woul d be more i nt er est i ng t o have an i nf ormat i on of f i ce wher e t hose whi nt er est ed i n t he i dea of Aur ovi l l e coul d come t o f i nd out what wor k i s done and what per sonnel i s needed.

Mar ch, *

To be at t he head of t he Li ai son Of f i ce, one must f eel absol ut el y t owar ds each and ever y nat i on. A compl et e si ncer i t y i s r equi r ed i n at t i t ude!

Apr i l , *



Q: To raise funds for Auromodel, what shall we do?

The mor e you chase f unds t he l ess you get . What you shoul d do i s t o ipeopl e about Aur ovi l l e. That i s i mpor t ant .

Nov. ,

*

The Mot her does not agree t o any new commi t t ees f or Aurovi l l eShe says:

“No mor e commi t t ees,No mor e usel ess t al k. ”

17. 2

*

Admi ssi on t o Aur ovi l l e i s subj ect t o appr oval by The Mot her .

Ther e wi l l be a t r i al per i od of one year . Thi s per i od can be made l ongshor t er .

Peopl e l i vi ng i n Aur ovi l l e shoul d not pr ovi de hospi t al i t y t her e t o ot herhave not been accept ed t o l i ve t her e.

Those who have been accepted shoul d l ead an Aurovi l i an l i f e t he pr i nci pl es of whi ch have been cl ear l y i ndi cat ed by The Mot her .

Ever yone shoul d work at l east f i ve hour s ever y day i ncl udi ng Sundays. Wof or onesel f i s not worki ng f or t he communi t y. Each member of t he commshoul d have an act i vi t y t hat cor r esponds t o t he needs of Aur ovi l l e.

Dr ugs ar e f or bi dden i n Aur ovi l l e.

When Aur ovi l l e i s a ci t y t her e wi l l be sever al ki t chens pr ovi di ng di f ft ypes of f ood. But even now i ndi vi dual s shoul d not cook f or t hemsel ves. bet t er t o or gani se ki t chens f or gr oups.

Those who l i ve i n Aurovi l l e shoul d aspi r e f or t he new l i f e.

The Mot her wi l l deci de whether a member of t he communi t y can becomAur ovi l i an—whi ch i mpl i es havi ng t he Aur ovi l l e consci ousness. Unt i l t hen not an Aur ovi l i an.

20. 2*



Whenever a woman i s about t o have a chi l d at t he Aurovi l l e Mat erni t y HomeMot her shoul d be i nf ormed.

The chi l dren born i n Aurovi l l e ar e nat ural l y Aurovi l i ans and Aurovi l l e wir esponsi bl e f or t hem. But i f t he par ent s t ake t he chi l dr en away f r om Aur owi t h t hem, Aur ovi l l e’ s r esponsi bi l i t y comes t o an end.

3. 4

*

For t he smoot h r unni ng of Aur ovi l l e al l i ndi vi dual quest i ons about t he l iAur ovi l l e shoul d be pr esent ed t o The Mot hr by Shyam Sunder and nobody el se

5. 4

*

Al l const r uct i on pr oj ect s shoul d be submi t t ed t o t he Const r uct i on Se

bef ore bei ng sanct i oned by The Mot her .

5. 4

*

Aur omodel wi l l be devel oped as a f i r st at t empt at communi t y l i f e i n Aur ovAt t he cent r e of Aur ovi l l e we shal l bui l d hut s f or t went y t o t hr i t y pwho wi l l par t i ci pat e i n t he const r uct i on of t he Mat r i mandi r and i nor gani sat i on.

10. 4

*

Not hi ng shoul d be bui l t i n Aur ovi l l e, not even t empor ar y hut s, wi t houtagr eement of t he Const r uct i on Ser vi ce of Aur ovi l l e.

10. 4

*

Aur ovi l l e i s i n t he const r uct i on st age and di sci pl i ned wor ker s ar e needed.

Those who do not want or ar e not abl e t o f ol l ow a di sci pl i ne shoul d nher e at pr esent .Good wi l l , si ncer i t y and di sci pl i ne ar e i ndi spensabl e qual i t i es f or t hoswant t o be Aur ovi l i ans.

23. 4

*



I n t hi s count r y cl eanl i ness i s indispensable t o avoi d t yphoi d.

1. 6.

*

Smoki ng must not become a publ i c menace.

*

Those who cannot do wi t hout smoki ng may do i t i n a r oom express l y set f or t he pur pose.

*

Aspi r at i on i s a pl ace t o work f or Aur ovi l l e. Those who do not work shoul d

r oom f or t he worker s who ar e needed. 22. 7

*

The bui l di ng of t he Mat r i mandi r now r equi r es t he suppor t of al l men of wi l l , bot h i nsi de and out si de Aur ovi l l e.

The hel p of speci al i sed and qual i f i ed cont r act or s, backed and suppor t ed bent husi asm and f ai t h of t he Aur ovi l i ans, i s necessar y f or i t s const r ucti on.

10. 10

*

About t he f i r e at t he Aspi r at i on Wor kshop, The Mot her sai d t hat her pr ot ewas not ef f ect i ve because t he at mosphere t her e was very bad. There wahar mony, si ncer i t y, f ai t h, or t r ust i n t he Di vi ne; ever yone was wor ki nghi s own sat i sf act i on and not wi t h an aspi r at i on f or t he Di vi ne. The bl ow i s hard but i t i s a l esson t hat must be put t o use. They must agai n, st ar t agai n wi t h t he t r ue at t i t ude of wor ki ng f or t he t r ansf or mat i o

12. 3*

(On the note recording The Mother’s remarks:

“Children below 15 years will see only educational films. Care should be

in selecting films to be shown in Auroville.” – She wrote:

Al l t hat encour ages t he l ower movement s and act i ons must be avoi ded.

25. 2

*



The Mot her has cl ear l y i ndi cat ed t hat f r om now on, f or var i ous r easons, al l , r easons of saf et y, const r uct i on of t hat ched houses shoul d nounder t aken.Consequent l y, f ut ur e const r uct i ons, even t empor ar y ones, shoul d not i nbamboo or t hat ch and shoul d r ecei ve t he techni cal appr oval of Aur of ut ur e/

House.

20. 7

*

…whi l e put t i ng t hi ngs i n or der , be ver y car ef ul not t o of f end t he pf r om t he Tami l vi l l age. I t has been ver y di f f i cul t f or us t o wi n conf i dence and not hi ng shoul d be done whi ch coul d make t hem l ose thi s newconf i dence whi ch i s of a capi t al i mpor t ance.

Take wi t h you someone who knows and speaks Tami l f l uent l y so t hat you canwi t h t hem and expl ai n t hi ngs t o t hem. They ar e your brot hers i n spi r i t —t hi s shoul d never be f or got t en.

J ul y,

*

The Mot her has advi sed t hat al l r equest s t o t he var i ous Aurovi l l e associ aabr oad, f or money, books, any obj ect s or equi pment shoul d be cent r al i seShyam Sunder who wi l l or gani se t he di st r i but i on of t he r equest s and est aan or der of pr i or i t y accor di ng t o t he needs of Aur ovi l l e.

*

We ar e al ways t oo at t r act ed by ani mal s, and i t i s mor e i nt er est i ng t o l ot he f ut ur e t han t owar ds t he past .As f ar as I am concer ned, a zoo does not i nt er est me. We al r eady tend tt oo at t ached t o ani mal i t y rat her t han super ment al i t y.

31. 8*

I understand that you do not like us to have dogs and cats in our housethat right?

Yes. *

The Mot her does not at al l appr ove of any ki nd of r el i gi ous cer emonconnect i on wi t h any r el i gi ous f est i val .

28. 10

*



When asked about recruiting people for Auroville The Mother said:

We don’ t want any r ecrui t ment .Oct .

*

The Aspiration Talks

(From March to July 1970, the Mother met a group of people from Aspir

each week. Some of the meetings were ‘a bath of silence’, in others she

answser questions. The Mother wanted to revise the texts of these talks b

publication, but this did not happen. Here are some extracts edited bycompiler.)

We would like to speak to you about work in Aspiration. What we

like to know, what we are looking for is the right attitude….

What i s t he t r oubl e?

The trouble is….

Each one pul l s i n hi s own di r ect i on.

Each one pulls in his own direction. No one is really in contact

what is true….We shoul d t ake i nt o account t hat we ar e st ar t i ng f r om t he pr esent of humani t y. So you must f ace al l t he di f f i cul t i es; you must f i ndsol ut i on….

But Sweet Mother, you know, several solutions are open to us.

instance, on one hand….

Ever y man has hi s own sol ut i on, and t hat i s t he gr eat di f f i cul t y. Ti n t he t r ut h, each one has hi s own sol ut i on. And yet we must f i nd a waal l t hese sol ut i ons t o wor k t oeget her .

(silence)

So the f r ame- work must be vast , ver y f l exi bl e, and t her e must be a goodwi l l f r om ever yone: t hat i s the f i r st condi t i on—t he f i r st i ndi vcondi t i on, goodwi l l , t o be f l exi bl e enough t o do the best t hi ng t o be doeach moment .

But for example, we are told that factories are needed, that there

be production, and some of us don’t feel like doing work in that sense.

would rather do some research that is more….

Mor e i nwar d?



More inward rather than to launch into factories, work, production to

money, etc. That is not what we feel, that is not what we want to d

Aspiration at the moment. We would like to know what you think about it.

(Mother concentrates—long silence)

To be pr act i cal , you must f i r st have a ver y cl ear vi si on of your goa

wher e you ar e goi ng. From t hi s poi nt of vi ew, t ake money f or exampl e. An whi ch may be sever al hundr ed years ahead of i t s t i me, we don’ t know: shoul d be a power whi ch bel ongs t o nobody and whi ch shoul d be cont r ol l et he most uni ver sal wi sdom of t he pl ace; on eart h, say, by someone who vi si on vast enough to be abl e t o know t he needs of t he eart h and prenough t o be abl e t o t el l where t he money shoul d go. You underst and, wever y f ar f r om t hat , ar en’ t we? For t he moment , t he gent l eman st i l l says, i s mi ne”, and when he i s gener ous, he says, “I gi ve i t t o you. ” That ’ s not

Ther e i s a l ong way t o go bet ween what we ar e and what must be. And f or we must be ver y f l exi bl e, never l osi ng si ght of t he goal , but knowi ng t h

cannot r each i t at one bound and t hat we must f i nd t he way. Wel l , t hat i smor e di f f i cul t , even mor e di f f i cul t t han t o make t he i nner di scover y. speaki ng, t hat shoul d have been made bef ore comi ng her e.

For t her e i s a st ar t i ng- poi nt : when you have f ound wi t hi n your sel f t he t hat never waver s, t he pr esence whi ch can gui de you wi t h cer t i t ude, t hebecome aware t hat const ant l y, i n ever yt hi ng t hat happens, t her e i s somet o be l ear nt , and t hat i n t he pr esent st at e of mat t er , t her e i s al wapr ogr ess t o be made. That i s how one shoul d come, eager t o f i nd out at mi nut e t he pr ogr ess t o be made. To have a l i f e t hat want s t o gr ow and pei t sel f , t hat i s what t he col l ect i ve i deal of Aur ovi l l e shoul d be: “A l i f ewant s t o gr ow and per f ect i t sel f ”, and above al l , not i n t he same wayeveryone—each one i n hi s own way.

Wel l , now t her e ar e t hi r t y of you, i t i s di f f i cul t , i sn’ t i t ? When t hert hr i t y t housand of you, i t wi l l be easi er , because, nat ur al l y, t her e wimany mor e possi bi l i t i es. You ar e t he pi oneer s, you have t he most di f ft ask, but I f eel i t i s t he most i nt er est i ng one. Because you must est abl ia concr et e, dur abl e and gr owi ng way t he at t i t ude t hat i s needed t o t r ul y Aur ovi l i an. To l ear n ever yday the l esson of t he day…. Each sunr i se ioppor t uni t y t o make a di scover y. So, wi t h t hat st at e of mi nd, you f i ndEver yone does.

And t he body needs act i vi t y: i f you keep i t i nact i ve, i t wi l l begi n t o r ebecome si ck, and so on. I t needs an act i vi t y, i t r eal l y needs an act i vi t ypl ant i ng f l ower s, bui l di ng a house, somet hi ng r eal l y mat er i al . You must i t . Some peopl e do exer ci ses, some r i de bi cycl es, t her e ar e counact i vi t i es, but i n your l i t t l e gr oup you must al l come t o an agr eement soeach one can f i nd t he act i vi t y whi ch sui t s hi s t emper ament , hi s nat ur e anneeds. But not wi t h i deas. I deas are not much good, i deas gi vepr econcept i ons, f or exampl e, “That i s a good wor k, t hat wor k i s not wor tme, ” and al l t hat sor t of nonsense. Ther e i s no bad work—t her e ar e onl yworker s. Al l work i s good when you know how t o do i t i n the r i ght way.



Ever ythi ng. And i t i s a ki nd of communi on. I f you ar e f or t unat e enough consci ous of an i nner l i ght , you wi l l see t hat i n your manual wor k, i t i f you cal l ed t he Di vi ne down i nt o t hi ngs; t hen t he communi on becomes concret e, t her e i s a whol e wor l d t o be di scover ed, i t i s mar vel l ous. You ar e young, you have pl enty of t i me bef or e you. And t o be young, tr eal l y young, we must al ways, al ways keep on growi ng, al ways devel

our sel ves, al ways pr ogr essi ng. Gr owt h i s t he si gn of yout h and t her e il i mi t t o t he gr owt h of consci ousness. I know ol d peopl e of t went y and peopl e of f i f t y, si xt y, sevent y. And i f one does manual wor k, one keepgood heal t h.

10. 3*

(As the Mother was giving Service and Transformation flowers, she said:)

Ser vi ce l eads t o t r ansf or mat i on.

In Aspiration some people would like to know if it could be not a

the same persons who come to see you on Tuesdays.

You see, I am qui t e wi l l i ng, but i t i s up t o you. Al l I ask i s t hat t hsi ncer e, t hat t hey don’ t come out of mer e cur i osi t y, t hat t hey r eal l y wipr ogr ess. Onl y t he qual i t y of t he r ecept i vi t y mat t er s. I f t hey ar e opef eel t hat i t does t hem good, t hen i t ’ s qui t e al l r i ght .

I am goi ng t o set t wo condi t i ons. To want t o pr ogr ess—t hat i s r ealmoder ate condi t i on. To want t o pr ogr ess, t o know t hat ever yt hi ng has yet done, ever yt hi ng has yet t o be conquer ed. The second condi t i on: t oever yday, some act i vi t y, some work, somet hi ng whi ch i s not f or onesel f ,especi al l y somet hi ng whi ch expr esses goodwi l l f or al l , so t hat you dol i ve sol el y f or your sel f as i f you wer e at t he cent r e of t he uni ver se anwhol e uni ver se had t o r evol ve ar ound you. That i s how i t i s f or t he maj or i t y of peopl e, and t hey don’ t even know i t . Each one shoul d bconsci ous t hat , spont aneousl y, one put s onesel f at t he cent r e of t he uniand want s everyt hi ng t o come t owards onesel f i n one way or anot her . Butshoul d make an ef f or t t o r ecogni se t he exi st ence of t he whol e, t hat ’ s ali s t o wi den one’ s consci ousness, j ust t o become a l i t t l e l ess t i ny. So who adher e t o my pr ogr amme wi l l come once a week, i n tur n. I s t hat al l r i g

24. 3*

I am goi ng t o gi ve each of you a packet . Ther e ar e some pet al s, f l ower pi nsi de, but t hey ar e char ged wi t h f or ce, and i f you keep t hem upon youcont act wi t h me i s kept . So, i f you wi t hdr aw wi t hi n and r ef er i nsi de, yor e- est abl i sh t he cont act and have even an answer t o a quest i on.

14. 4.

*



(In answer to questions on how to deal with the local villagers.)

For your quest i ons, t he best way, you see, i t i s educat i on. To educat enot by words and speeches but by exampl e. I f you can make t hem mi x wi t hl i f e and your wor k, and i f t hey r ecei ve t he i nf l uence of your way of byour way of under st andi ng, t hen, l i t t l e by l i t t l e, t hey wi l l change; and

t hey become cur i ous and t hey ask quest i ons, t hen i t wi l l be t i me t o answet o t el l t hem what you know.

21. . 4.*

It seems very difficult to be able to want to achieve any specific thing

at the same time to love everyone. When we begin to want something and t

act with a particular result in mind, immediately we cut ourselves off

everyone who does not agree with that. In practice, how can we do both a

same time?

You cut yoursel f of f f r om peopl e who do not t hi nk as you do?

Really…. All the time….

But not a si ngl e per son t hi nks as you do!

Of course….

So how can you l ove anyone?

As long as I don’t want anything, it is all right….

Oh!

Yes!

( Mother concentrates for two or three minutes before she replies) I t i s because when you want somet hi ng, i t i s t he ego t hat want s. So, t hemust be i gnor ed. The f i r st t hi ng t o do i s not t o act f or your sel f but ti n obedi ence t o t he Di vi ne, t o expr ess t he di vi ne Wi l l …. As l ong as i t per sonal wi l l , a per sonal desi r e, i t i s not t he t r ue t hi ng, and you canNot onl y i s i t not t he t r ue t hi ng, but you cannot know t he t r ue t hi ng!

That must be…. (Mother makes the gesture of rejecting some

forcefully ) … expel l ed! That i s why al one, we ar e not hi ng at al l . Thi s i s l i f e. We do not actour sel ves. We do not act by per sonal wi l l and f or a per sonal r esul t . Weonl y by t he di vi ne Wi l l and f or t he di vi ne Wi l l . So much so,

ef f or t l essl y, spont aneousl y, we can have t he deepest af f ect i on f orphysi cal enemy. When you have f el t t hat , you wi l l under st and.

When we say, “ we ar e at t he ser vi ce of t he Di vi ne”, i t i s not wor ds. I t i s He who shoul d act t hr ough us, not our sel ves. The gr eobj ect i on i s: How can we know t he di vi ne Wi l l ? But as a mat t er of f act , t el l i ng you, “I f you si ncer el y r enounce your per sonal wi l l , you wi l l know.

26. 5

*



Sweet Mother, why is it so difficult to carry on a physical acti

sports or any other kind, in Auroville in general and particularl

Aspiration?

Di f f i cul t ? Why i s i t di f f i cul t ?

It is difficult, Sweet Mother, to be steady, to go on with an acti

sports or anything else, which we have started. So I am asking you why?

Don’ t you have any st udent s?

We have started Judo classes. There were eight of us two months ago

now we are two or three. And for lots of activities it is like that. What r eason do they gi ve? I s i t l azi ness, i ndol ence or because t hey

super i or ?

I don’t know, Sweet Mother .I f i t i s l azi ness, you must begi n wi t h a l i t t l e and go on i ncreasi

t he body becomes used t o i t . I f i t i s because of a sense of super i or i t y, i s a serious di sease! (Laughing) I t must be cur ed!

We have been gi ven a body not t o rej ect i t but t o make i t i nt o somehi gher . And t hat i s pr eci sel y one of t he goal s of Aur ovi l l e. The humanmust be i mproved, per f ect ed and i t must become a superhuman body capabexpr essi ng a bei ng hi gher t han man, and t hi s cet ai nl y cannot happen inegl ect i t : t hi s can be by an enl i ght ened physi cal educat i on and by physi cal act i vi t i es—t he act i vi t i es of t he body—not f or l i t t l e per sonal and sat i sf act i ons, but t o make t he body more capabl e of expr essi ng a hbeaut y and consci ousness. And f or t hat , physi cal educat i on has an i mpopl ace, whi ch shoul d be gi ven t o i t .

And thi s physi cal educat i on must be done wi t h an enl i ght ened senset o do eccent r i c or mar vel l ous t hi ngs, but t o gi ve t he body t he possi bi l ibei ng st r ong and suppl e enough to expr ess a hi gher consci ousness.

2. 6*

Q: Divine Mother, there is great confusion concerning Aurovi

organisation, inner as well as outer. How can we work together towards

realisation of a higher consciousness? In order to realise a greater sen

unity would it be possible for all the inhabitants to work together one

week on a communal garden, perhaps the garden of Truth? Or on a communal

for the production of food for Auroville?

Yes, t he i dea i s good, but t hi s i s how I see i t . We want t o bui l d

Mat r i mandi r ; and then, t hat was t he i dea: when we begi n to bui l dMat r i mandi r , ever yone who want s t o work t her e wi l l be abl e t o do so. Andwoul d r eal l y be wor ki ng on t he cent r al i dea.

And i t shoul d be soon. I t shoul d have been al r eady. We have been t hi nkibegi nni ng t he Mat r i mandi r f or a l ong t i me. I t i s t he cent r e of t he t own, i t ? I t i s l i ke t he For ce, t he cent r al For ce of Aur ovi l l e, t he For ccohesi on i n Aur ovi l l e.



G U I D A N C E I N Y O G A

Mor al l aws have onl y a ver y rel at i ve val ue f r om t he poi nt of vi ew of Tbesi des t hey var y consi der abl y accor di ng t o t he count r y, t he cl i mat e anper i od.

Di scussi ons are gener al l y ster i l e and wi t hout pr oduct i ve val ue. I f i ndi vi dual makes a per sonal ef f or t of per f ect si ncer i t y, upr i ght ness andwi l l , t he best condi t i ons f or t he wor k wi l l be r eal i sed.

(Reply to a member of the Auroville study group) Aug.

*

Ever ythi ng can be par t of “sadhana”, i t depends on t he i nner at t i t ude.Nat ur al l y, i f one l et s hi msel f be i nvaded by t he West er n at mospher e, f art o t he sadhana.But even i n t he most mat er i al i st i c mi l i eu, i f one r et ai ns one’ s aspi r at i oone’ s f ai t h i n t he Di vi ne Li f e, t he sadhana can and shoul d cont i nue.

(To B returning to the

*

I f t he need i s a t r ue one the means t o do i t wi l l come spont aneousl y.

31. 3.

*

What exactly should I do to accelerate the sadhana?

Wai t qui et l y f or t he exact i ndi cat i on; al l ment al i nt er vent i on and deciar e ar bi t r ar y. The cl ear i ndi cat i on comes i n t he si l ence of t he mi nd.

31. 3.*

What are the steps to follow for (1) sadhana and (2) silence of the mind?

( 1) Do work as sadhana. You of f er t o t he Di vi ne t he work you do at t heof your capaci t i es and you l eave t he r esul t t o t he Di vi ne.( 2) Try t o become consci ous f i r st above your head keepi ng t he br ai n as sas possi bl e.

I f you succeed and t he wor k i s done i n t hat condi t i on, t hen i t become per f ect .

2. 4.

*



Any suggestion?

About what ?About sadhana.

Pat i ent aspi r at i on.

7. 6.

*

Don’t you think that the two collective “meditations” that we are tryin

have in Aspiration—on Thursday and Sunday at the same hours as the Ashra

the minimum of inner discipline that our Aspiration should give to itself?

These rare moments of silence and the effort to concentrate together—if n

meditate—are they not an opportunity to receive your force and to

ourselves a little more to you and to Sri Aurobindo, helping to form

collective soul?Without any wish to impose anything on anybody from outside, is not

elementary discipline, however, necessary in the beginning?

Concent r at i ng t ogether i s i ndeed a ver y good t hi ng and hel ps you t o bconsci ous. But i t cannot be i mposed. I advi se you and t hem t o or gani semoment of si l ence daily f or al l t hose who want t o par t i ci pat e, but wii mposi ng anyt hi ng on t he ot her s. I t i s not compul sor y but i t i s good.

13. 11

*

Should I spend some time in solitude?

I t i s t he ol d met hods of yoga whi ch demand si l ence and sol i t ude. The yot omor r ow i s t o f i nd t he di vi ne i n wor k and i n r el at i on wi t h t he wor l d.

Look wi t hi n your sel f , r ef l ect upon i t and t el l me what your choi ce i s.24. 1

*

Several among us have passed or are passing through a period of m

disequilibrium and incoherence. What attitude should we take towards thos

are in this state? What should we do and not do to avoid passing through crises?

Cal m, Peace, Tr anqui l l i t y al ways, and al ways t o speak as l i t t l e as posand t o act onl y when i t i s necessary. To avoi d unconsci ousness as mucpossi bl e.

17. 2

*



Tr ue spi r i t ual i t y i s ver y si mpl e.6. 3

*

Spi r i t ual i t y i s supr eme si mpl i ci t y.

6. 3.

*

The egoi st i c vi t al r eact i ons must di sappear bef or e anyt hi ng ser i ous cadone.

3. 5

*

Accor di ng t o my exper i ence peopl e f al l i nt o tamas when t hey go i nt o sol i t u

Oct ,

*

I t i s not what you do but t he spi r i t i n whi ch you do i t t hat i s i mpor t ant he i nt egr al Yoga.

*

… Divine Mother, I implore you to illumine and put a living faith in this

area in me.

Do not gi ve any i mpor t ance t o t hat par t and i t wi l l l ose i t s st r engt hl i t t l e by l i t t l e even i t s exi stence.

My l ove and bl essi ngs ar e al ways wi t h you.

*

Those who ar e r eady f or t he t r ansf or mat i on can do i t anywhere.And t hose who are not r eady cannot do i t wher ever t hey ar e.

12. 11.

*



The gui dance i s i n your hear t . Go ahead accor di ng t o your i nspi r at i on.

14. 1.

*

To f i nd t he psychi c one must conquer t he desi r es of t he vi t al and si l encmi nd and t hen make a si ncere submi ssi on t o t he Di vi ne of whom t he psycht he i nst r ument i n man.

The i nner cont act wi t h t he psychi c i s a concr et e and undeni abl e f act i mposes i t sel f on al l si ncer e consci ousness.

5. 4.

*

Have f ai t h i n t he Di vi ne, and go deep i nsi de your sel f . My hel p i s al ways

you. 7. 4.

*

The best way t o get r i d of t he r ul e of t he ego i s t o f i nd t he psychi c bi nst r ument of t he Di vi ne i n t he human bei ngs.Go deep i n your sel f ( i . e. t he hear t r egi on) and aspi r e st eadi l y. The meet i ng of t he psychi c i s unmi st akabl e.

8. 5.

*

Have f ai t h and go on.13. 7

*

Why is there this dark and stupid personality in me? Does it lie hidde

everyone, or am I a specially difficult case?

Cer t ai nl y you ar e not t he onl y one. Many ar e l i ke t hi s. Onl y t hose whocent r ed t hei r whol e bei ng around t he conscious control of t he psychi c can

t hemsel ves of i t . J ul y,

*



…when the inner state is ready for the next step, you will guide in dir

or indirectly the way you wish.

The next st ep i s f i ndi ng your psychi c bei ng and uni t i ng wi t h i t .

10. 8.

*

Any advice?

Be st eady and conf i dent .

3. 9.

*

The Di vi ne i s everywhere and i n everyt hi ng; and we ar e cr eat ed t o di scove

Di vi ne and t o uni t e wi t h t he Di vi ne f or hi s mani f est at i on.

17. 9.

*

(Regarding a problem)

One shoul d read Sr i Aurobi ndo and know t he answer .

19. 10.

*

(About premonitions)

They come t o war n us. I f one i s qui et , one can underst and t he t hi ngs t o and t r y t o pr event t hem.

+12. 11.

*

Ever ybody i s i mper f ect and has t o pr ogr ess. Keep f i r m and conf i dent .

17. 12.

*



The mi nd does not know t r ul y; aspi r e si ncer el y t o t he super mi nd. J an. ,

*

I t i s not what you do but t he spi r i t i n whi ch you ar e doi ng i t t hat Kar mayoga.

+5. 2

*

How to learn to receive a solution for problems?

I cannot gi ve i t ment al l y; i t i s t o be r ecei ved i nwar dl y.17. 2.

____________________________

The Mother on Auroville

Documents

Transcript of The Mother on Auroville