Summer 2008 Journal of the Integral Yoga of Sri Aurobindo and the Mother Vol. 33, No. 1

Sam Spanier 1925-2008

Summer 2008 Collaboration • 1 Table of contents Collaboration, vol. 33, no. 1, Summer 2008

From the office of Collaboration Notes on this issue ...... Larry Seidlitz 3

Current affairs Sam Spanier: A divine calling ...... Cassia Berman 4 Online resources on the Yoga ...... 5

AV almanac Growing with research in Auroville ...... Chamanlal Gupta 6 About the cover Sam Spanier, founder of Matagiri Sri Auro- Sri Aurobindo statue at Savitri Bhavan...... Mauna van der Vlugt 8 bindo Center in Mt. Tremper, NY, passed away on 30 January 2008. He was 82 years Chronicles old. A remembrance appears on p. 4 (Photo courtesy Matagiri Sri Aurobindo Center) End of illusions ...... Luc Venet 9 The authors Cassia Berman ([email protected]) Essays is a poet and writer who teaches T’ai Chi and Yoga, religion, and funamentalism in the Integral Yoga community ...... Qigong and does a form of energy healing in Woodstock, NY...... Lynda Lester 22 Chamanlal Gupta (Sri Aurobindo Ashram, A sketch of Satprem’s life and work ...... M. Alan Kazlev 24 Puducherry 605002, India), is a renewable energy The Mother’s parting gift...... Larry Seidlitz 26 expert actively involved in research projects for both the Ashram and Auroville. M. Alan Kazlev ([email protected]) is Source material an esoteric philosopher, writer, amateur palaeon- tologist, and aspiring sadhak. He is the webmaster On finding the inner silence ...... The Mother 29 and author of Kheper.net, and is working on a Silence: the first necessity ...... Sri Aurobindo 31 book on Integral Metaphysics and Transformation. Lynda Lester ([email protected]), one of the coordinators for AUM 2008, was the previ- The poetry room ous editor for Collaboration and is a gifted speaker on the Integral Yoga. She lives in Sacramento, CA. Ascent ...... Sri Aurobindo 33 Larry Seidlitz ([email protected]) facili- Descent ...... Sri Aurobindo 33 tates online courses for Sri Aurobindo Darshan: The University of Tomorrow, in Pondicherry, and Fibers of Light ...... Anonymous 34 is editor of Collaboration. The living God ...... Vivekananda 34 Mauna van der Vlugt ([email protected]) is an Aurovilian since 1977; she is a qualified From Gitanjali ...... Rabindranath Tagore 34 teacher with wide range of Auroville experience, From Passage to India ...... Walt Whitman 34 including Auroville International coordination, Press Liaison, and Auroville Webmaster. Luc Venet worked with Satprem on the English Apropos ...... 36 translations of the latter’s works and their distribu- tion in America; he was coauthor with Satprem of Life without Death. He later became disillusioned with Satprem, and has expressed his reasons in the present article, reprinted with his permission.

2 • Collaboration Summer 2008 From the office of Collaboration The photographers Julian Lines ([email protected]) is a long-time associate and board member of Mata- giri and Auroville International. n this issue we feature a chronicle by Luc Venet, “End of illusions,” about his experi- Marianna Lines, an early resident of Find- ence in the inner circle of disciples working with Satprem on the publication of Mother’s horn, is an artist and expert on Celtic and Pictish megalithic sites. During visits with her cousin, IAgenda and other works. Recognizing this is a controversial subject, we decided that Julian, she developed a deep connection with the importance of the issues involved outweighed the negative feelings and reactions Sam. She lives outside of Edinburgh, Scotland. that it might stir. Although controversial, Satprem has certainly been an important Giorgio Molinari ([email protected]) spokesperson and actor in the Integral Yoga community, with many influential books to shot the photos of the statue of Sri Aurobindo. He his credit, and with his own following. Therefore, it seems useful for the community to worked as a professional photographer in Italy for 40 years; he now lives in Auroville. grapple with the difficult issues involved than to simply ignore them or sweep them un- der the rug. Perhaps by examining them dispassionately, we will find that things were not Publisher: Collaboration (ISSN 0164- as black and white as first imagined, but like with most endeavors of human beings, there 1522) is published by the Sri Aurobindo Associ- ation (SAA), a California nonprofit religious was a mixture of truth and error, knowledge and ignorance, selflessness and selfishness. corporation, P.O. Box 163237, Sacramento, Luc examines especially Satprem’s magnetic quality that drew people, including the CA 95816 USA; e-mail: [email protected]; author, so powerfully. For Luc, and apparently for others in his circle, this attraction was phone: 209-339-3710, ext. 6. so strong that they were induced to give up their own sense of individuality, their own Editor: Larry Seidlitz, 39 Vanniar Street, judgment, and became instead adjuncts of Satprem’s own personality. A major part of this Vaithikuppam, Puducherry, 605012, India; email: [email protected]. The opinions ex- attraction was the feeling of coming closer to Sri Aurobindo and the Mother, and becom- pressed in Collaboration are not necessarily ing part of their divine work. Another part was the battle against the “enemy,” which was those of the editor or the SAA. elusive, but always ready to attack, and which bore such names as the “Ashram trust- Copyrights: Copyright © SAA, 2008. ees” and the “Asuras,” the latter who hoped to hold back the evolution. There was also Photos of Sri Aurobindo and the Mother, pas- the important work of publishing the Agenda and other books, which focused everyone sages from their works, and excerpts from the books published by the Sri Aurobindo Ashram on an immense and inspiring mission. According to Luc, there was also a subtler element, Trust are © Sri Aurobindo Ashram Trust unless an unspoken but implicit insistence on Satprem’s view of the situation, that one was ei- otherwise noted, and are used here with the kind ther in the inner circle of “Truth,” or outside, where all shades of grey were decidedly permission of the Ashram. outside. By laying out what he calls the “Satprem phenomenon” in historical context, Luc Subscriptions: A one-year subscription helps us to understand not only the subtleties of the web in which he felt caught, but also (three issues) to Collaboration is $20 ($32 for airmail outside the USA, except India; in India, its development over time, and its potential and real outcomes. send Rs. 150 to Larry Seidlitz, 39 Vanniar St., We accompany this feature with three shorter essays that provide some context and Vaithikuppam, Pondicherry 605012). A patron background in which to better understand it. The first of these by Lynda Lester focuses subscription is $40 or more. A subscription on the distinctions between yoga, religion, and fundamentalism. After briefly defining sponsoring an Indian resident is $4. these, she shows how all three have played roles in the Integral Yoga community, and Submissions: Collaboration welcomes writing, photos, and artwork relevant to the helps us to clarify and understand our own practice. The second article by M. Alan Kaz- Integral Yoga and spirituality. Submit material lev provides a biographical perspective of Satprem, shows us his achievements in terms by email to: [email protected]; by fax of his publications, and gives a wider perspective of his polarizing effect in the Integral at 209-339-3715; or by post to Collaboration, Yoga community. The third article by myself, Larry Seidlitz, discusses the value and con- P.O. Box 163237, Sacramento, CA 95816 tributions of Mother’s Agenda, the 13 volume set of conversations between Satprem and USA. Collaboration cannot be held responsible for loss or damage of unsolicited material. Let- the Mother together with some additional material. It is my feeling that Mother’s Agenda, ters to the editor may be published unless you though it may include some unfortunate material, is of immense importance to the Inte- indicate otherwise. Letters and articles may be gral Yoga community, and that the controversy surrounding Satprem and its publication edited for style and space considerations. should no longer stand in the way of reading, studying, and utilizing its rich contents. About SAA: The Sri Aurobindo Associa- We start off our issue with a remembrance of Sam Spanier, the founder of Matagiri, tion distributes information about Sri Auro- bindo, the Mother, and Auroville and supports who passed away this year, by Cassia Berman, a long-time friend and associate. Our various projects related to the Sri Aurobindo thoughts, prayers, and best wishes are with Eric Hughes, who ran the center together Ashram, Auroville, and Integral Yoga activities with Sam for the past 40 years, and with all those associated with Sam and Matagiri. In AV in America. Current officers: Theresa Boschert, Almanac, we have two articles, one by Dr. Chamanlal Gupta on the various research ini- coordinator; Kalpana Patel, treasurer; Chand- tiatives taken up in Auroville over the years, and the second by Mauna van der Vlugt on resh Patel, secretary. Contributions: Donations for the work the inauguration of a new statue of Sri Aurobindo in front of Savitri Bhavan. We also of the SAA, Auroville, and the Sri Aurobindo have source material by Sri Aurobindo and the Mother on “silence,” a subject suggested Ashram may be sent to SAA. Donations are tax to me by Satalal, a member of the Ashram, as well as wonderful poetry, apropos quotes, exempt under section 501(c)(3) of the U.S. In- and photographs. ternal Revenue Code.

Summer 2008 Collaboration • 3 Current Affairs

Sam Spanier: A divine calling by Cassia Berman

n January 30, Sam Spanier, a warm, outgoing presence in the American branch of our spiritual family, passed away Oat the age of 82. It’s not an exaggeration to say that he was loved by thousands of people around the world. A founder of Matagiri Sri Aurobindo Center in Mt. Tremper, NY, one of the first centers for Mother and Sri Aurobindo’s work in North America, Sam was instrumental in helping to spread the teachings of Sri Au- robindo and the Mother in the United States. In the words of his As Sam had said, he ‘was always laughing.’ (Photo by longtime partner, Eric Hughes, Sam identified himself most as a Marianna Lines) painter. His large, colorful canvases received solo shows in New York City, Paris and Woodstock, NY; the Woodstock Artists As- ance of Mme. Nyland for another six years. sociation honored him with its Lifetime Achievement Award in “The difficulty was,” Sam said in his notes, “that by nature I 2006. was a happy fellow—I was always laughing, still am. The Gurdji- Before settling in Mt. Tremper 40 years ago, Sam lived a true eff people, curiously enough, very rarely laughed.” Eventually bohemian life, rubbing shoulders with many of the well-known rebelling, both artistically and spiritually, against the movement’s people of his time, from Marlon Brando, Wally Cox, Marian Seldes pragmatic emphasis, he left the group, though he felt the work he and others in New York’s theater world, to James Baldwin, Gia- did with them helped him become a fuller, more complete person. cometti, Beauford Delany, Paul Jenkins and others in Paris. Born Soon after, his spiritual search reached its culmination. He’d on 6 May 1925 in Brooklyn, NY, he was the son of the late Isadore been aware of the teachings of Sri Aurobindo and the Mother for and Rose Brecher Spanier. He was gifted with spiritual experiences years. Upon hearing a recording of the Mother’s voice, he be- from childhood, showed early promise as an artist, and also as an came determined to meet her, and in 1962 travelled to Pondicherry, actor. In his early teens, he acted in the Yiddish theater, appearing India to do so. in productions on Broadway with Maurice Schwartz. On his par- Sam spoke of “…the feeling of total completeness, nothing ents’ insistence that he get a more dependable profession, he at- needed, everything given, completely, completely with love,” tended a trade high school, and for a time worked as a diamond that he experienced in her presence. His first darshan with Moth- cutter and jewelry designer at the De Beer Diamond Company in er was unusually long. Among other things, she told him, “You Manhattan. can be a link between East and West.” Two weeks later, sitting in “To fulfill my life to me meant to experience everything there Maggi Lidchi’s garden near the Ashram, he had a vision, as clear was to experience,” Sam said in notes for a memoir, left unfinished. as a slide show, of a center he was to bring into being. When “Some strong aspect of my being said, ‘You are all there is—ev- asked to verify his vision, the Mother gave her blessing. He re- erything.’ Not understanding what that meant, but being thrilled turned to New York City, but it wasn’t until 1965 that he felt the by it, I thought, Oh my God! To be an actor, you can be a king, a inner guidance to go upstate to Woodstock to look for land. After pauper, a murderer—all the things I thought I was being told I two months of fruitless searching, somewhat discouraged, a real- am.” He worked in the theater for more than ten years until, in a tor took him to see a place a few miles out of town in Mt. Tremper. production in Greenwich Village, he began to hear an inner voice When they arrived at the property, Sam heard the Mother’s voice urging him on to further spiritual discovery. within say, “This is it,” and to the surprise of the realtor, before He was drawn to Paris, and traveled there by ship in 1949. they had even driven up to the house, Sam said, “I’ll take it.” There he started painting in earnest, and there also he first heard Mother herself sent him a name for the land: Matagiri, in Sanskrit, of the work of Gurdjieff—a unique blend of ancient and uncon- means “Mother’s Mountain.” ventional techniques for exploring the nature of consciousness. Matagiri for many years functioned as a live-in ashram, and In 1952, after proving his sincerity, he was accepted into the Gur- Sam, always paying careful attention to the inner guidance he djieff movement, working with some of its early teachers—in Paris himself received from the Mother, stood at its helm and offered with Mme. de Salzmann, leader of the Gurdjieff movement after guidance to the many seekers who passed through. Matagiri Gurdjieff’s death; upon his return to New York, under the guid- supported itself with a small chicken farm, and with wholesale

4 • Collaboration Summer 2008 In addition to Eric, Sam leaves behind his sister Leslie Lin- chuk, four nieces and nephews and their children, and a large ex- tended family of devoted friends. Memorial gatherings have been held at the Playground in Pondicherry and at the Wood- stock Artists Association; a memorial in Woodstock for his rela- tives and spiritual family is scheduled for May 4. In lieu of flow- ers, donations in memory of Sam Spanier can be made to the non- profit organization Matagiri Sri Aurobindo Center, 1218 Witten- berg Road, Mt. Tremper, NY 12457, USA.

Online resources on the Yoga

Sri Aurobindo Ashram site has downloadable pdf versions of most of Sri Aurobindo’s and the Mother’s works: http:// www.sriaurobindoashram.org/ashram/sriauro/writings.php; there is a glossary to Sri Aurobindo’s Record of Yoga at: http:// Sam loved to engage in discussion with the thousands of people who www.sriaurobindoashram.org/research/archives.php; and visited Matagiri. (Photo by Julian Lines) downloadable versions of Mother’s organ music and Sunil’s distribution of incense, books, and beautiful hand-made paper music at: http://www.sriaurobindoashram.org/music/index.php. from the Sri Aurobindo Ashram in India. Sam designed the statio- Sri Aurobindo Ashram Info has loads of resources nery, managed the business, and often made the weekly local egg including searchable versions of the complete works of Sri deliveries as well. Aurobindo and the Mother and works of several disciples, Matagiri has continued, under the stewardship of Sam and quotes on important topics, music and artwork by the Mother Eric, to host darshan gatherings and meditations as well as con- and prominent disciples, many photos, darshan and new year certs and talks, often by visitors from Auroville and Pondicherry. messages, information on the Sri Aurobindo Ashram and its It is a non-profit entity unto itself, but for those who knew Sam, it departments, and more: http://sriaurobindoashram.info. will always be inseparable from his expansive presence and dedi- The Auroville site has loads of information about its many cation. Sam infused the buildings and land with his very particular varied communities, initiatives, and activities, including many sense of beauty and whimsy, blending yardsale kitsch with price- articles, photos, artwork, and more: http://www.auroville.org. less statues from the East; planting artificial flowers alongside real Sri Aurobindo Society, in addition to information on its ones (which you might not notice until you see summer flowers various centers and activities, has an archive of quotes by Sri blooming in the snow). Devotees of Sri Aurobindo and the Moth- Aurobindo and the Mother on various challenges of spiritual er from all over the world made Matagiri a primary destination not life: http://www.sriaurobindosociety.org.in/qstarch/qstlist.htm; only to visit its archival library, make pilgrimage to Mother’s and an e-magazine: http://nextfuture.sriaurobindosociety.org.in. mountain and meditate in its sacred atmosphere, but to partake of Sri Aurobindo Centre for Advanced Research and its online Sam’s charming hospitality, endless storytelling and deep insight. university, Sri Aurobindo Darshan: The University of Tomorrow, Several years ago, Matagiri opened a small gallery on the pre- offers online certificate and advanced degree programs in Sri mises to house Sam’s paintings, which are also in the permanent Aurobindo’s thought: http://www.sacar.in. collections of the Museum of Modern Art, the Musee D’Art Mod- The Miraura site has a wealth of general information and erne in Paris, the Carnegie Institute, the WAAM, and many pri- links related to the Integral Yoga, including contact information vate collections. on various centers and study groups around the world: http:// Though in the last few years Sam was spending more and www.miraura.org. more time at home, sitting in quiet contemplation, he also loved to Savitri by Sri Aurobindo has the text and associated wander around Woodstock, chatting with the wide spectrum of information on Savitri; including Sri Aurobindo’s letters, a people he knew. He tended to be private about his spiritual life bibliography of works on Savitri, recordings of the Mother outside of Matagiri, but radiated a special quality that people reading Savitri, and back issues of Invocation, a journal sensed without knowing anything about Sri Aurobindo and published by Savitri Bhavan in Auroville: http:// Mother. Recently, an artist in Woodstock who had met Sam only a www.savitribysriaurobindo.com. few months before his passing spoke of the love, delight and re- Sri Aurobindo Association site has information on its spect with which he greeted everyone, whether he had known activities, on AUM, study guides on The Life Divine and The them forever or had just met them, and the special feeling that Synthesis of Yoga, and some online editions of back issues of gave her. Collaboration: http://www.collaboration.org.

Summer 2008 Collaboration • 5 one of the concept providers. Today Eco houses and Eco com- AV almanac munities are standard bearers of sustainable living all over the world. The second project was on a low-temperature solar pump for Growing with research in Auroville which a “Sofretes” solar motor was gifted by Auroville Interna- tional, Paris and the rest of the funds came from the Department of Science and Technology, government of India. Flat-plate col- by Chamanlal Gupta lectors were made at Auroville workshops. Luc Venet and Andre Viozat were the original investigators. Afterwards Agami Reddy Reprinted from Mother India, February 2008, with permission. of the Ashram School and Santhanam did the measurements, which were subsequently published. The efficiencies were low Introduction and finally the project was discontinued for they were neither cheap nor simple nor efficient. Later, solar PV pumps came into “Tomorrow morning: sunrise”—with these words of the operation all over the world for which Aurore Unit of Auroville Mother spoken on 28 February 1972, the eve of the anniversary of Centre for Scientific Research has become the leader in India and Supramental Manifestation in Sri Aurobindo’s centenary year, the has also won the International Ashden Award a couple of years first professional research facility in Auroville later known as “Au- back. An interesting episode took place in the gifting of a solar romet” was launched. It was a B1 class meteorological station with motor because AVI France ran short of funds and there was no autographic recording instruments and Sun Radiation and sun- money left to cover shipping expenses in foreign exchange. In shine instruments—no power, no electronics at that time. Janet spite of tight controls, the Reserve Bank of India cleared our re- brought UNESCO gift coupons worth $3,000 to pay for it. It con- quest and granted the release of 3,500 French francs against tinued for five years continuously with Charlie, Allen and later project funds in rupees in one step. The local State Bank Manag- Navoditte manning it and with data analysis being done by Cha- er kept shaking his head and went on saying, “Impossible, impos- manlal. Piero designed and constructed a hut for a princely sum of sible…” Rs. 2,500 for keeping records, etc. Later Tim Rees, Frederick and The third project was natural cultivation of algae called Chlo- Chamanlal set up an ‘Auroville Centre for Environmental Stud- rella, firstly at Forecomers and later at Mango grove just with sea ies—ACES’ to receive the first Government research grants in water and cow urine as provider of nutrients and a vertical axis 1974 amounting to half a million rupees. Also, Mother gave the wood rotor providing the stirring. Twenty-four grammes per name ‘Success’ to the tree-planting program started by Tim and square meter were obtained as daily output—the world maximum Bob Lawlor at Forecomers. Then the blow struck unexpectedly. in Japan’s sophisticated laboratories being 28 grammes. Of all the Someone, unknown till now, ransacked the station and threw all six centers, as part of All India Coordinated Project on Algae, the instruments into the bushes. They were smashed beyond re- Auroville was the only one to provide 50 kg. of dried algae to the pair. However, the seeds were sown and Auroville now has thriv- Government of India. Total project costs were only Rs. 80,000. ing research programs in many areas of work. In this 40th year of Bob Lawlor and Jim deVries worked on the project and Udar from Auroville, it may be sobering to recapitulate those humble begin- the Ashram took great interest. Spirulina at Auroville came much nings of research and its resurgence in spite of tragedies en route. later and is now widely used in India and abroad. Spirulina is more difficult to grow because of easier contamination, but is easier on First major research projects the digestive system because of thinner cell walls.

The first project was two Eco houses at Certitude—one to A stormy interlude serve as a laboratory and the other for living in later on—of which only one was built, where Dipti and Arjun stay now. It had rainfall Apart from work at Matrimandir, several major activities of harvesting, multi-feed biogas plant as waste recycling system, in- creative nature came to a standstill in Auroville during 1977-1985. tegrated solar water heating and cooking systems, venturies for A strange change came over the people: reasonableness was re- natural ventilation and low-energy experimental roofs. A projected placed by extremism, smiles were replaced by scowls and one re- wind-electric machine was not put up on the stairwell because of ally did not know what was happening and what caused this ex- possible breakdown during cyclones causing damage to the plicit polarization. Many in the big family of Sri Aurobindo and building. It provided hard data on system costs, insight into diffi- the Mother were affected. The clue came from an unexpected culties of working in building design teams and was the first such quarter. The Secretary for Science and Technology in New Delhi, Eco house in the whole of Asia in 1976. Most systems were not Dr. A. Ramachandran told us: “When an ordinary mother from an proven at the time and have since gone into disuse, even though ordinary family goes, there is upheaval. Yours is no ordinary fam- the house is still in use. Vikas from Auroville and Ranajit from the ily and Mother was no ordinary mother and so you are all facing Ashram School had worked on this project and William Netter was this. You have been overtaken by history by hold tight and it will

6 • Collaboration Summer 2008 pass. As for me, I have no doubt about Auroville’s potential and procedures, they had to be sited on Perambroke land and no one future in research and your own technical and financial integrity.” took care of them). This led to a research program in Wind Within a time frame of three or four years, this ‘cleansing through pumps which has culminated in the most efficient and cost-ef- fire’ took place at Auroville after Mother’s physical withdrawal. fective wind pump in India. These are designed, manufactured Dr. Ramachandran kept his support and advised us to fold up the and marketed by Robbie at Aureka. projects decently and keep one open with a token sum of money so that channels remained open—this was a wise counsel. Inter- Later research projects and birth of CSR nally, there was sound advice and support from Nolini-da, Cham- paklal-ji, Monsieur André and Shyam Sunder-ji. Also, when de- In 1984, the Centre for Scientific Research (CSR) was start- fault funds were to be cleared (before Government research funds ed and major research funds started flowing in again. More im- could be received again at Auroville), the Sri Aurobindo Society portantly, students started coming in and in-house Auroville was cooperative and all the process was gone through with good research teams started evolving. grace to open the way again. Things got really cleared in 1988, As stated earlier, Ferro-cement biogas plants, Floating when a descent took place on Auroville’s 20th Anniversary, which Drum and Fixed Dome were designed and fabricated here quite was perceived by many. Then it was, in the words of Sri Aurobin- successfully along with building components like roofing chan- do in Savitri, “A might of storm chased by the might of the Sun.” nels, door shutters and portable lavatory blocks and recently, The situation was clear once again. decentralized waste water treatment modules (Dewatt systems). These have been extensively used in rural areas and for Tsuna- In-house research projects mi relief work and earthquake resistant housing in Bhuj with Tency as its pivot. Apart from major funded research projects, in-house projects With the development of stabilized mud bricks for walls and continued with small funds. Some examples were: Ferro-cement elements for roofing, two very low-energy build- ings came into being, namely Visitor’s Centre and Solar Kitchen, • While trying to correlate discharge rates with intensity of which as a solar bowl integrated within. These were conceived rainfall, the autographic level meter anchored by Tim in the can- and designed by Suhasini and Gilles with support from technol- yon of Forecomers was swept off by the fury of flash floods and it ogy teams. They are passive buildings and have been widely was a great lesson. So the work began on soil and water conserva- acclaimed. tion and afforestation initially at Pitchandikulam and Forecomers. And so the process goes on . . . !

• Johnny had already started work on organic agriculture and Conclusion this also took off with greater speed. Now there is an active pro- gram of organic vegetables by Stefan. The writer has been associated with most of these projects at some level or the other. The following pointers for • Work at Nursery of documenting plants and their growth by research have emerged from this experience of growing with re- Narad was supplemented by seeds exchange and documentation search in Auroville: of trees by Walter at Shakti and others. • Research programs growing organically in response to • Research in mud housing by Poppo resulted in a widely ac- the needs of the community evolve their own paradigms, which claimed publication and now Auroville is a world leader in Com- are not structured mentally as in normal organized research but pressed Earth Block through the work of Satprem Maini and others. evolve a pattern of their own as seen by an overarching pres- ence. This leads to creativity and good results if one is flexible • Search for fire-proof roofing material began after a devastat- and receptive in attitude but meticulous in detailing and actual ing fire at Toujours Mieux workshop and this led to Ferro-cement execution in matter. in which Udar was very interested. Auroville is the most success- ful promoter of this technology in India and has successfully • Funds are never in abundance but are never the prime lim- made airtight biogas gas holders and the ribs for the first concrete iting constraint—they flow in somehow, if one observes the Solar Bowl in the world. Gas holders are even shipped to Anda- Laws of Mahalakshmi in handling them: scrupulous care in man and Nicobar Islands and insured by Mother’s blessing pack- spending and accounting with minimal waste. ets. Tency is the moving spirit behind Ferro-cement technology. • If harmony in the research team can be achieved, the Grace • Auroville was invited to pick up the debris of well-designed pours in and achieves miracles, i.e. outputs are far out of propor- wind mills of National Aeronautical Laboratory—NAL, which tion to inputs and one is left wondering with a grateful heart, were in disuse because of lack of care (under Indian democratic bowed head, and misty eyes.

Summer 2008 Collaboration • 7 Sri Aurobindo statue in Auroville

by Mauna van der Vlugt

Since Golden Day on 29 February 2008, Auroville has a statue of Sri Aurobindo that, at the initiative of Dr. Karan Singh, Chair- man of the Governing Board of the Auroville Foundation, was in- stalled at the new entrance of the Savitri Bhavan complex. The white sweep of the building forms a perfect background for it and the entire tableau with its gardens and serene atmosphere offers yet an entirely new and different vista of the township. The statue is one of five in India made from the same cast and was made by dedicated artists from Calcutta in Lalit Verma’s gar- den in Pondicherry, and then brought to the Ashram for a blessing. In Auroville Today of March 2008, we read the description given by Lalit of the complex process of creating it: “There are only 10 or 15 photographs of Sri Aurobindo, and just one of him standing. So we had to be ingenious. We blew all these photos up to a very large size and then, surrounded by them, worked for a month doing sketches. Using these as a guide, we then created nine different full-size models, eight of which we rejected. Five artists from Calcutta then worked 12 hours a day casting in the age-old technique of ‘lost wax.’ “The statue is made of 85% copper, 5% lead, and 5% zinc, a traditional recipe from south India. To this, Helmut [architect of Savitri Bhavan] has added some pieces of gold that his parents had left him. This was very nice, as gold gives off a particular vi- bration.” As Dr. Singh had to cancel his visit to Auroville during the week of the 40th Anniversary because issues in Indian Parliament kept him in Delhi, he was not able to inaugurate the statue on Feb- ruary 29th as envisaged. In his stead, Ashram trustee Manoj Das guided a quiet dedication in the morning of that Golden Day, dur- ing which those present each read their favourite passages from Savitri. On March 30th however, when Dr. Singh did come to visit Auroville in preparation for the meeting of the Governing Board on April 9th in New Delhi, he inaugurated the statue during a sim- ple ceremony where a reading by Nirodbaran from Savitri, Book 11, was quietly listened to. During an interactive session with the community later on that day, Dr Singh stated: “While Matrimandir is the gift from Auroville to the world, the statue of Sri Aurobindo is the Founda- tion’s gift to Auroville. I really think that this was something that was needed, and I am happy that its location is in front of the new wing of Savitri Bhavan—a very lovely place—and the statue completes the celebrations of the 40th anniversary.” Savitri Bhavan itself had issued a small card with a photo of the statue, accompanied by a quotation from the Mother: “Sri Aurobindo’s message is an immortal sunlight radiating over the future.” Sri Aurobindo statue at Savitri Bhavan. (Photos by Giorgio Molinari)

8 • Collaboration Summer 2008 informed me in terms precluding any dia- goal which was my own and did not con- Chronicles logue that my current problem was a clear- cern anybody but me. cut matter of exorcism. That was when my But Patrice’s death changed every- childlike trust died, shattered amid the rub- thing. ble of a world of illusions and distorting Patrice died in 2006. To my shock and End of illusions mirrors which, as I discovered later, I had utter horror, I learned that he had thrown myself somehow created. For over 20 himself from the 6th floor of his apartment by Luc Venet years I had been living in a close working building in Paris. I felt this loss to be my relationship with Satprem. All those years own. His death affected my personal world Introduction which I thought I had spent in absolute, far too deeply and directly for me to remain selfless dedication to the ideals of Mother silent. This was not a news item that I was 26 when I first met Satprem. It was and Sri Aurobindo, selflessly performing could shelve and summarily dismiss, and in 1969, on the seashore of the Bay of tasks defined and deemed rightful and allow to vanish into oblivion. IBengal, at the playground where worthy by Satprem, had now abruptly I had first met “Little Patrice” in Au- Mother, past 80, sometimes came to play come to naught. And thus stripped of all roville some 30 years before, shortly after tennis with the Ashram children. Newly ar- illusions and disguise, I had to face and his arrival from France. His face constantly rived from the West with a doctorate in then come to terms with the stark reality of lit with a half-mocking smile, he, like my- mathematics, I stared like an infant at that my loss, or else die of grief on the spot. self, had followed Satprem. His body now wholly unknown world, struck by the air of What follows is my account of what lay amidst the trash-cans at the foot of his simplicity and familiarity that seemed to happened during the years between those building. His sole epitaph was merely a pervade everything. A few days earlier, two meetings with Satprem—and why the leaden silence from Satprem and a few cold Mother had concentrated her diamond- first contained the premonitory signs of words from Sujata. like gaze upon me. And the first meeting the second. A critical threshold had thus been with Satprem that followed seemed to con- Today, by a stroke of fortune—even crossed; a point of no return had been firm my inner certitude that this had been an act of grace—that astounds me contin- reached, compelling me to break my si- my world from the beginning, and would ually, I live a life grounded in true reality, lence. Nor would any “explanation” ex- be forevermore—although it still felt very completely freed from Satprem and all my plain anything: the theories about “Pa- mysterious and completely out of line with childish illusions. Looking back with a trice’s karma” or “Patrice’s fault” would my mathematical theorems! steady perspective at the long road I have not appease the gnawing pain within me. It had all begun 18 months earlier at traveled, I feel I understand all its twists To you, Patrice, I dedicate these lines. the Place de l’Odéon in Paris. I stood there and turns. And most importantly, I compre- Even if no one understands the “reasons” one day in February 1968, just before the hend the significance of this perilous jour- for your suicide, I know the torment you May convulsions that shook the world, ney and why it nearly cost me my life. endured, and which finally broke you— when the subway had deposited my desti- For finally, it is Mother and Sri Auro- because the very same torment almost got ny on the sidewalk, right under the watch- bindo alone who shine in everything. No the better of me, too. ful eyes of Danton, whose statue domi- more Satprem as “guide,” “advanced older nates the square. A friend I had not seen in brother on the path,” “privileged interme- The Cage a long time had just come out of the Metro. diary.” No more lure or diversion of any We had barely finished displaying our mu- kind. Rather life itself, direct and unmediat- Like yours, my story begins with an tual surprise and delight at this chance en- ed; with no barriers left standing between impulse of childlike enthusiasm, followed counter when he started to tell me about a oneself and ‘that’ (Or perhaps ‘that’ and by a surrender of all personal consider- place he had recently visited in India and ‘That’?). ations. about a book that would explain every- Others have not been as fortunate. At the beginning of 1976, a relatively thing. He spoke with a kind of urgency in recent resident of Auroville, I had received his voice, as though he were freeing his Patrice “by chance” a bundle of mimeographed conscience of a responsibility whose letters, then circulating in Auroville. I meaning and origins, though vague were It would have been easier to remain learned that “threats” were being leveled nonetheless insistent. The place he de- silent. In fact, this is what I had originally at Satprem by certain Ashram authorities scribed was Pondicherry, and the book decided to do. After all, my story is first concerning the original manuscripts of was Sri Aurobindo or the Adventure of and foremost my own. And too, my experi- Mother’s Agenda which he kept in his Consciousness, by Satprem. ences with Satprem are the result of a des- house in Nandanam. I last saw Satprem in 1990, at his home tiny which I claim as personal and private, Without thinking, I rushed to offer in the Nilgiris Mountains, where he had and of a course of action which led me to a him my support against the “enemy,” as

Summer 2008 Collaboration • 9 vague for me as if all this were simply a work of fiction, but in fact very real and material for him, made up of real faces and people. Unknown to me, I was about to enter a world of internecine quarrels among certain Ashram members. Satprem, because of his personality and previous stances, was cast in a starring role. But I did not care about the “historical” reality. I disregarded all contingencies. It was im- perative for me to side with the underdog, the alleged victim; even if in doing so I was sacrificing reason and reflection upon the altar of spontaneity. Thus, I began a new life. I had chosen my camp, as it were. In my eagerness and naiveté, I subscribed to a past that was completely foreign to me, and eagerly be- gan to endorse a psychological profile that was not mine. Henceforth, there would be “pros” and “cons,” “blacks” and “whites,” but no halftones. And, above all, Satprem in his prime. (Photo courtesy Auroville) no wavering. For in fact, my existence had become amazingly plain and simple. I was embarking on the path already mapped out this had anything to do with me. I was not organization? Do we not contain every- by Satprem. In a split-second I had willing- getting any closer to myself by taking thing within ourselves? The question and ly handed over to someone else the job of such a “radical” position. In reality, with- its answer? The problem and its solution, understanding and interpreting the world out my knowing it, I had internalized Sat- like two chicks in the same egg? For a time, about me. I had agreed to immerse myself prem’s own internal world. My initial it is no doubt easier to leave the matter in body and soul into a prearranged uni- movement of adherence and uncontrolled someone else’s hands. But this is just put- verse. And my commitment had to be free empathy led me to identify with Satprem’s ting off the day of reckoning. A time will of all personal reservations. Such was the inner reality. I now felt as he felt, thought come when we are alone face to face with price I would have to pay to gain access to as he thought, saw through his eyes. ourselves. the world of responsibilities and to ex- It was a perfect working arrangement But for the moment, these queries change my youthful hesitations for a and a win-win situation. I covered the field were mere inner murmurs, vague intuitions strong-minded certitude, even though that in my borrowed seven-league boots; he awaiting their time to burst into the open strength would not be really mine. The gained a helper who would spare no effort. and declare themselves. child in me would be comfortable. For I In the ensuing years, to varying degrees, I would thus be endowed with a new life, saw the same phenomenon of identifica- The Agenda proud to be relieved of my infantile co- tion affect all who had an extended work- coon. I would be “responsible” at last. ing relationship with Satprem. Although Eighteen months later, in July 1977, Or so I thought. For, in actual fact, I the practical, day-to-day benefits of such a Satprem and I ascended the steps leading had already, if unknowingly, entered the situation seemed inestimable, it is obvious to the Central Court building in L’Ile de la cage of illusions. that the extreme empathy which I felt also Cité in Paris, in order to register the stat- I believed I had grown up by commit- carried the perils of total psychic depen- utes of the “Institut de Recherches Evolu- ting to an “adult” stance. I had a “real dence—as future events would unfortu- tives,” whose purpose was to publish and cause” to defend fiercely against number- nately more than demonstrate. distribute Mother’s Agenda worldwide. less (and often faceless) enemies. “Ene- Why do human beings often feel such The day before, a prominent Paris attorney mies” seemed a prerequisite in order to be a need to seek support outside themselves had confirmed that the copyrights of the taken seriously. Enemies helped to define in order to give significance to their life? Agenda were Satprem’s legal property, who you were; they enhanced your state Why must we seek to offload the burden thus opening the way to its publication in- of being. of finding the full meaning of our incarna- dependent of the Ashram’s good offices. In retrospect, I see now that none of tion onto an outsider, be it a person or an Several publication attempts within the

10 • Collaboration Summer 2008 Ashram had previously failed because non-professional recorders, into printed to assume and take into account the “oc- Satprem maintained that such arrange- matter which reflected accurately the nu- cult reality” of the work in which he was ments would jeopardize the validity and ances of Mother’s message. But the faith taking part. To publish this Agenda would integrity of the publication. and commitment of our little group could in itself represent a stupendous victory From then on, the work of the Agenda have moved mountains. Often ingenuity over the forces of ignorance in the world, would be in the hands of four associates of made up for the dearth of available re- symbolized in the first place by the current Satprem’s: Micheline, Anne, Robert, and sources. administrators of the Ashram. In Satprem’s me. A handful of other friends in France Over time, in order to respond to the view, his mission was to rescue this trea- and in India would lend their occasional challenge of a growing task and its ex- sure from the grip of all those who would but enthusiastic support. panded geographical setting, our little seek to bury it anew. As the principal point There was a great feeling of shared group gained new members: Keya, Roger, man against these forces, it was normal delight in our original little group. We had Boni, Davide, Nicole, Michel, Patrice. Sat- and logical that he should be repeatedly found a gold-laden ship at the bottom of prem also counted on the support of per- attacked in his inner world, even if these the sea and we were bringing the ingots sonal relations of his own in the literary apprehensions would never materialize in one by one to the surface. The very materi- and political circles of New Delhi and Paris. his outer life. al in this marvelous Agenda revived our Satprem seemed to be everywhere at Thus, our group, functioning under energies and filled our days with sparkling once. Nothing escaped his attention and Satprem’s leadership, lived under the con- life. Although each person had very spe- assiduity. With far greater experience than stant threat of an “imminent court case” cific and challenging tasks to accomplish, we in publishing, he supervised every de- which the Ashram trustees were at least in we were united by the birth of the Agenda. tail of the production, but he also knew in- theory about to launch in order to take Future plans were infinite. Publication in stinctively how to teach us, trust us, and over the publishing rights of the Agenda. other languages, creation of other “Insti- develop our fragile confidence. His en- Or perhaps the trustees would send some tutes” around the world, “laboratories of couragements and trust were the main- henchmen to steal the manuscripts? Or evolution” bringing together those who spring of our daily actions. On the other else, since we were in India, it would not be were eager to embark on their own evolu- hand, everyone had the utmost faith in his unreasonable to imagine Tantric manipula- tion in the light of the teachings of the judgment and vision for all matters con- tions. For out of sheer necessity we had Agenda. cerning the Agenda’s material destiny. become expert in occult sciences. Every It was thus the extended moment of a And yet there was a serious flaw in shrub was the hiding place of an asura or felicitous dream that could somehow ef- this idyllic picture. A problem which con- his stooges, and the conviction of our cut- fortlessly become real, almost as though cerned his relations with what must be and-dried imprecations and anathemas by accident. called the “Enemy.” were on a par with their puerility. The first volume of the Agenda came For despite a set of trustworthy and Here, it might be appropriate to say a out in its beautiful red jacket for Mother’s devoted friends, some of whom would few words about the Ashram and to clear centenary, in February 1978. By then, the have no doubt given everything to sup- up some misunderstandings by putting its earlier threats concerning Satprem had ma- port and protect him, and despite the move existence and development back on its terialized into a full-fledge expulsion from to this magnificent and protected environ- true foundation. In 1954, during a Ques- the Ashram, and he was compelled to find ment in the Nilgiris Mountains, Satprem tions and Answers session at the Play- a new residence in the Nilgiris Mountains. felt constantly pursued, hounded by a ground, a child had this conclusion to of- This now became the main center for all the pack of invisible foes. A word picked out in fer to Mother: “Mother, you are wasting Agenda activity. a letter, a fleeting image caught in a dream your time with all these people in the Subsequently, in the course of a few was enough to set in motion a whole train Ashram now.” And Mother replied: “But, years of intense, concentrated work, the 13 of catastrophic and despondent fears: the you see, from an occult point of view, this volumes of the Agenda in French were “adverse forces” were looming in the Ashram is a sample. From an external point published. Translations into several other shadows, ready to pounce at the least fault of view, you can say that, in the world, languages—Hindi, English, Italian, Ger- and to destroy the Work in progress . . . there are people far superior to you, and I man, Spanish—were begun. The ensuing crisis of confidence would not contradict you, but from an oc- Those first years were for me an op- would typically last a few hours or a few cult point of view, as I said, it is a sample.” portunity to settle into my new existence. I days, during which everyone held his Then later on, she added: “To tell the truth, had waited all my life for a chance to give breath. Then all would return to normal. I think you have it so easy here that you myself wholeheartedly to a work that had The clouds vanished as suddenly as they don’t go to much trouble at all! Are there real meaning. And I did not spare myself! It had arrived, and the sun reappeared. many among you who feel really an urgent was a monumental task to transcribe hun- On the occasion of these “setbacks,” need to find their psychic being? To know dreds of hours of conversation, taped on a newcomer to the group would soon learn who they really are? What they must do

Summer 2008 Collaboration • 11 and why they are here? For you, it’s just contracted in the course of time, and made, never claimed to be a saint; on the con- life as usual.” (25/8/1954) as it were, Satprem as we know him to- trary, it is his willingness to assume his “Life as usual” would not improve day—as if he fed himself month after share of “ordinary” humanity, together over time, as she confided to Satprem a few month, year after year on our adherence, with a stated ambition to go beyond the years later: “There are many—many— on our enthusiasm for a cause we knew to human, which always set him apart and who think I will die and they must organise be a complex, difficult and radical one. drew people to him. themselves so as not to be completely des- It is the curious attraction which Sat- Thus, this man who had spent all titute when I leave. I know all this . . . Some prem exerted on people that I would like to these years within Mother’s intense cruci- people . . . oh, they would almost wish I examine here. And since I can only talk of ble, listening to her progress in man’s fu- would go now, because it’s a pressure on what I felt myself, I will try to describe and ture, could only be a perfect, caring, and them. They tell me quite frankly: ‘As long analyze the nature of this magnetism as it delicate mentor toward the young people as you are here, we are obliged to do the affected me. This is what I called earlier the who approached him as a big brother and a yoga. And we do not want to do the yoga; “cage of illusions.” role-model . . . we want to live in peace. So after you are To be affected by magnetism, one has Well, not exactly. Behind impeccably gone, we won’t have to think about the to be conductive, sensitive to the magnet, cordial manners of hospitality, the new- yoga’!” (22/4/1961) otherwise it does not work. The power of comer soon perceives that a sort of test is Of course, Satprem could only be pro- the magnet is in finding the opposite pole under way: the test of an unconditional foundly distressed by Mother’s com- in you which will respond to its attraction. and exclusive adherence. In a flash, he ments. He who had nurtured a life-long re- I know of no one who has approached senses that a complete and unequivocal bellion against any form of institutional or- Satprem, especially for the purpose of a commitment is a necessary prerequisite in ganization, saw in this Ashram adrift the specific work, without thinking under his order to pursue this relation any further; justification and realization of his worst breath that, in doing so, he or she was get- that he must make a personal sacrifice of suspicions, a nightmare come true. ting nearer to Mother and the Divine. This fidelity and allegiance, as if he were enter- And yet reality has contradicted all is the source of the magnetism, and hence ing holy orders. his negative forebodings, all the “threats” of the illusion. Without a word of definition, a clear- he sensed in the air after Mother’s depar- The spiritual aspiration, which shines cut choice is being presented: “Here is the ture. In some 15 years of very close proxim- at our very core, is our strength and our Adventure knocking at your door. Open ity, I personally never witnessed a single true self. And yet history—even recent this door in total and absolute acquies- case of physical violence from members of history—is strewn with pathetic instances cence, disregarding the pettiness of naked the Ashram against Satprem, not the in which this aspiration is lead astray, reason and of cheap criticism, sensible slightest hint of a court case—and even bogged down in ludicrous or sometimes though it may seem to be. If you can’t or Tantrism does not seem to have affected disastrous experiences, from which it won’t renounce your little self and open an inborn good heath, for today, at 83, Sat- comes out disfigured or even completely up to this greater dimension offering itself prem is as fit as a fiddle [see note at the end stifled. before you, then be gone—but know that of this text]. But, with Satprem, none of this was you would be renouncing the one oppor- As to the question of publishing likely to happen. The Agenda is teeming tunity to make your life something other rights of the Agenda, which legally belong with Mother’s praises for him. Was he not than this grey amorphous thing people call half to Mother (as the interviewee), or her practically the only disciple capable of un- existence.” beneficiaries, and to Satprem (as the inter- derstanding the physical revolution in- Such were the words, as I transcribe viewer), it is fitting to note that neither the volved in Mother’s experience? To be them today, that I heard more than 30 years Ashram trustees nor Mother’s family ever sure, the Agenda is also teeming with Sat- ago, at the beginning of my relationship undertook any legal action, at least to de- prem’s own questions and doubts, but with Satprem. It was a barely perceptible mand a share of the royalties. that only brings him closer to us—a hu- breath, hardly defined, whose stakes were man brother with whom we can more easily unknown to me. Yet it was there, very real, Satprem identify. It must be said, though, that some and wholly determining of future events. Agenda conversations will never see the As I was perceiving this “choice” be- Today, some 25 years later, when I rec- light of day and remain tightly sealed un- fore me, I was also quite aware of the some- ollect those events, I am mainly struck by der plastic protection. These were what what heretical quality of the world that what amounts to our own responsibility in Satprem called “Personal Agendas”— came with it. I was openly courting contro- the birth and growth of the “Satprem phe- probably far more piercing comments and versy, perhaps even scandal, by going nomenon.” When I say “our,” I refer of estimations made by Mother about him counter to the proper, established ways. I course to the small group of individuals personally, which he felt went beyond the was enjoined to trample a community of el- mentioned earlier, which expanded and scope of the Agenda. In fact, Satprem has ders underfoot—the Ashram—to which

12 • Collaboration Summer 2008 Sri Aurobindo and Mother had devoted thing that conflicted with my new-found and this may include a physical commit- the best parts of their lives and efforts—in religion, all the while claiming to draw from ment—but I am also prepared to rise up the name of a “higher” truth that I was to Sri Aurobindo’s vision that embraces ev- against those who voice the slightest mis- accept without a word or adequate com- erything in its scope. From one day to the givings or veiled objections against its prehension. next, I had become a staunch little Jihadist: foundation, that is, Satprem himself. In my shoes, others might have wa- the causes of problems were to be sought As the first volumes of the Agenda vered and argued, but, on the contrary— (and found) in others, outside myself. I re- were being published, a renowned French and this is where the immature human “vi- mained forever untouchable within the co- literary critic, André B., who had praised tal,” as Sri Aurobindo would say, came into coon of my superior certitudes. Satprem’s books in the Parisian press, sud- play—all these obstacles and negatives In the end, the few objections that a denly wrote to me to convey his “great dis- suddenly appeared to me as irrefutable more mature and thoughtful mind might tress” before some of Satprem’s plethora proof that this WAS the real adventure, have raised were completely swept away of comments about the “horror and dark- the one that bypasses grey, boring neu- by another vital illusion: the unwritten ness of the world,” in which he saw mainly tralities to tread the rugged paths full of promises of spiritual enlightenment implic- a bout of paranoia. I immediately wrote pitfalls. I was mistaking adventure for con- it in my new status. Indeed, was this not a back to reassure him and convey an in- troversy, the battle against oneself for the marvelous opportunity to get closer to the formed denial about his diagnosis based battle against others. Not to mention that real work of Mother and Sri Aurobindo on on “my profound knowledge of Satprem” all these “enemies,” real or imagined, seem earth, with all the associated booty of per- etc. In the back of my mind, I was shocked to present an all that someone so the more serious “intelligent” picture; they made To be affected by magnetism, one has to be could question the whole issue Satprem. more exciting, conductive, sensitive to the magnet, otherwise Now if I set credible, and gen- my mind on the uine. it does not work. The power of the magnet is in two “revolution- Actually, en- finding the opposite pole in you which will ary” encounters thusiasms fol- in my life—the lowed by dramatic respond to its attraction. first with Mother, reversals are the the second with mark of the human Satprem—a dras- “vital.” My life flowed like a quiet—per- sonal accomplishments? Ultimately the tic contrast between them appears. After haps too monotonous—river. But all of a hope was that of reaching beyond the ano- the first few seconds of bewildered stupe- sudden I am seized with a sort of internal nymity of the average seeker, and of enter- faction in Mother’s presence, under her frenzy; I feel myself plunging into a world I ing the charmed circle of the Chosen Ones intense gaze, and the sort of stupefied had not even envisioned an instant earlier, . . . state I experienced afterward for several which induces in me a complete reversal of Before this unexpected Grail, what hu- days, I can see today that this first en- my ways of thinking and feeling. This is man “vital” would be pure enough to hes- counter with Mother could well have end- obviously the sign that a great force has itate and mature enough to draw back and ed up as it began, with nothing more than penetrated and is driving me. While the take the time of reflection? this stupefaction. In other words, it was up ways of the mind revolve around reflec- But there is better (or worse, depend- to me to make it into something else, for the tions, procrastinations, hesitations, and ing on the point of view) and more to this simple reason that nothing was demanded time is an essential factor in the process “vital” trap. Now that the cage has closed or expected of me, no commitment of any through which it derives its conclusions, on me and possesses me, with my full con- kind. More precisely, the “demand” would “vital” time is almost instantaneous, and sent and participation, I make a kind of have to come from me, from my own hence fraught with all the risks and vagar- psychological U-turn and reverse the depths, or else it would not exist at all. In ies that go with this brusqueness. terms of the contract by pretending to own Mother’s presence, I was not confronted Furthermore, my vital “enthusiasm” it myself. In order to hide the cowardice by a specific “context” or by life’s “contin- concealed from me all the contradictions of and servility of my condition, I integrate gencies;” I was confronted by myself. my new situation. It prevented me from and take possession of the mechanism In my encounter with Satprem, on the seeing the narrow Manichean nature of that binds me. Henceforth, I will defend it contrary, I was not asked to take a stand the world I was joining. Without batting an obstinately against all those who would toward myself but toward him and his in- eyelid, I was about to unleash a whole challenge it in any way. Not only am I ner world, toward his quarrels with the string of muted resentments toward every- ready to offer my life to serve my cause— Ashram, toward his history of dissent and

Summer 2008 Collaboration • 13 rebellion. Right there and then, I was sum- reading them to you. I was clearly cause it may well constitute one of the moned to accept unconditionally this told that this very keen sense of foremost attractions of Satprem’s charac- whole “package”—or be on my way. At discernment, which perceives ter in his relations to others. Through his bottom, the real “fault” with Satprem may everything contrary to the divine talent with words and the French lan- be that he lead you away from yourself— Truth, is a very good thing to guage, he has succeeded in turning a ultimately to replace yourself with him. have—not to be disappointed or weighty and harmful trait of his character deceived (and of course not to into an object of fascination and seduc- The tragedy deceive oneself). But every time one tion. Even outside the small circle of the stresses this side of things, one faithful, there is no shortage of praise and I was now fully enrolled and a fully also gives it a POWER OF BEING, a expressions of admiration lavished upon committed member of what might be sort of power that augments and him in the form of: “Satprem, the Admirable termed Satprem’s faction. Everywhere I perpetuates its existence . . . I feel Rebel,” “Satprem and the Poetry of Dis- went, I carried my little inner bible, which something is trying to suppress this sent,” etc. And one can only recall how he included the obligatory chapter whereby keen, imperative discernment from himself has titled a recent book of personal Satprem was part and parcel of Sri Auro- my active consciousness . . . so letters—Lettres d’un insoumis [Letters of bindo’s work—was in fact an essential, that, constantly and almost a Rebel]—to appreciate the extent to and even indispensable, constituent of his exclusively, the active which he played up to that game. A game work. His open rebellion, his established consciousness perceives WHAT which is foremost a never-ending source dissent had to be the signs of a more pro- MUST BECOME instead. of fascination to others—but remains rath- found, more inward difference, from which er incompatible with what Mother was try- a new way of living on earth would eventu- Throughout the Agenda, Satprem ing to tell him in that 1971 conversation. ally emerge: indeed, an example of the New complained about this intractable “for- Ham acting is not too exaggerated a phrase Being Sri Aurobindo had hoped and tress” in him: “I feel it is like a self-con- under the circumstances. prayed for. tained power, which will listen to nothing, Satprem’s see-saw movement of con- I took it for granted that that an atti- and is completely outside one’s control, sciousness between the two tragic poles tude of enlightened yet uncompromising something which is purely negative and of “the Irreducible Rebel” and “the Lover critique towards the world was the key, or whose only aim is destruction . . .” End- of God” was no doubt a great source of at least an essential condition, to personal lessly, patiently Mother brought him back inner difficulties over the years—a sort of transformation. For me, Satprem’s con- to the straight consciousness: agonizing struggle between two irreconcil- sciousness was the perfect crucible for able positions: “My only strength is not to that future birth, for it combined to the That cannot come out of the world. revolt; my only strength is to believe in the highest degree refined critical intelligence It has to be in the place where it will Grace in spite of everything. I think I have and implacability. In him, the endeavor of HAVE to be transformed, too much grief in my heart to revolt against being human appeared to have found its necessarily transformed . . . If we anything. I seem to have a great feeling of accomplishment; the circle was com- could be like a beacon of the Divine, pity towards the world.” (10/7/1959) plete—and now the slightest effort would constantly shining, dimmed by This is the deep-seated ambiguity enable him to achieve personal transfor- nothing—that is the only solution Mother tried to cure in Satprem for more mation ...... Only the extreme Divine will than 10 years: I had probably not meditated enough, transform the extreme darkness.” or even understood, what Mother was try- (17/3/1971) . . . It must be expelled . . . sometimes it takes great ing to tell him in an Agenda conversation from one’s nature. Indeed, it is courage, sometimes great staying of 21 October 1963: something that must evolve from power, sometimes . . . genuine love life to life—it must be driven out of is enough, sometimes, oh, when Except for Sri Aurobindo, I always your personality. It is that part of faith is there, a very small thing is met or was always around the past which must disappear, but enough to . . . sweep everything dissatisfied people . . . rebels, or which desperately hangs on. (2/6/ away. I’ve done it often; other times people extremely bitter towards life 1971) . . .I had seen that, I saw it — I failed . . . But because it is a karma, as it is . . . I have seen that this I tried to remove it, but I couldn’t. one MUST do something oneself. attitude, this way of feeling is like a (9/6/1971) Karma is the ego’s creation; the ego fortress for everything that stands MUST do something. It cannot all against the transformation. This This rebellious fortress, this “self- be done from the outside . . . That’s morning, I had noted two contained power which will listen to noth- what I saw for you, the observations with the idea of ing” is worth going into a bit further be- crystallization of that karma, which

14 • Collaboration Summer 2008 took place during a life in India in I do not claim here to supply explana- America which you were put in touch with tions and answers to the innermost traits the possibility of liberation and . . . of Satprem’s character. I am only trying to And now my own tragedy was about (22/11/1958) express what I felt when I was with him and to begin—largely as a consequence of my how I see him today. Only the Divine can blindness. Not only was I not seeing the Indeed, the tragedy of Patrice’s sui- comprehend the true reason for this bipo- contradictions staring me in the face, but I cide, as previously referred to, as well as larity in him, the need for this double at- was totally under the influence of the pow- more recent events of the same nature con- traction for the Light on the one hand, and er of seduction stemming from them. Sat- vey a feeling that the pole of “the Lover of darkness or absolute negativity on the prem’s bipolar attitude was infinitely more God” has not permanently supplanted other—and why, today, his life is still sus- attractive to the child I was than the diffi- “the irreducible Rebel” in Satprem. pended by the twin poles of the Rebel and cult pursuit of an Absolute Positive stand- And paradoxically, this ambiguous- the Lover. There lies a mystery, which no ing clear beyond the shadows . . . Mother ness served him well in his relations with doubt Mother would understand, but of was the absolute and irrefutable Goal, but others, for nothing is more fascinating to which she was unable to cure him. “It may the path to reach her had to encompass all human consciousness than the revelation be an ingrained habit of revolt—are you the Satprem-inspired twists and turns. and exploration of conflicts and personal not a rebel by nature?” she asked him in With childish and narrow-minded obstina- struggles. As the French playwright Jean 1963. cy, I turned away from the straight and di- Anouilh put it: “Tragedy is refreshing, be- I would like to close this topic by rect line for an expedient, a seductive stop- cause we know there is no more hope . . . quoting Sri Aurobindo: “The work I have gap that had all the appeals and creden- and the only thing left is to scream—to to do for myself or for the world or for you tials, but in fact shielded me from the full shout at the top of one’s lungs what was or others can only be achieved if I have Light by enabling me to postpone until never uttered before.” Rebellion is a fonds love for all and faith for all and go firmly on some later date my own confrontation with de commerce like any other, without which till it is done.” This little sentence, which is “that.” anonymity or solitary inner struggle are hardly noticeable among letters dating Actually, this may be the greatest dif- among the only alternatives. And yet, in from 1934 and addressed to his disciple ficulty associated with the company of the end, even the exemplary model of the Dilip Kumar Roy, throws a contrasting personalities such as Satprem. It deprives Rebel wears thin and falls into obsoles- light on the gulf of consciousness be- us of the only hope we have of facing our- cence before the imperative need for each tween Sri Aurobindo and Satprem. selves directly, pure and naked in the light human being to be self-transcendent in a Here is a man (Satprem) who spent the of the Divine. The very attraction we feel world where everything is increasingly greater part of his life in close touch with for this “Big Brother ahead of us” is akin to leveled down. Even the old dinosaurs wear Sri Aurobindo’s thoughts. He wrote books being led astray. The hope we invest in him themselves out as they shout their de- about him, thousands of words to explore, involves the corruption of our own hope. mands for attention in a world that has al- analyze, expound, and praise a whole body Through cowardice or laziness, we offload ready ceased to be theirs. of work, a way to bring a different con- on someone else the task that we alone can It is quite possible that this sense of sciousness to the world, the seedbed of a discharge, which necessarily involves a tragedy was also a powerful lever of cre- different Future. During almost 20 years, one-on-one, solitary confrontation with ation in Satprem’s life. Confronting impos- he sat twice weekly with Mother, as the the Divine. sibility is often the trigger to finding the private confidant of her Agenda, immersed In point of fact, I noticed that being in means of conquering the obstacle. This is in the absolute Positiveness which she touch with Satprem was innocuous for no the way of Yoga. But a perilous line is brought into the 30 square meters of her one. It was not the kind of relationship one crossed when a systematic seeking of room. He saw her battles to restore the can store in one’s back pocket like a pol- tragic circumstances—or their total inven- straight Vibration everywhere, in every- ished stone and extract from time to time to tion—attempts to substitute our dark, mo- thing—and yet in none of Satprem’s thou- contemplate and caress with one’s fingers. mentary impulses to the divine unfolding sands of words, at no single moment of Once a first contact had taken place (even of our destiny. The terrible sentence of that life absorbed and concentrated and a remote contact, through words in a Antonin Artaud—”Tragedy on the stage devoted to a unique personal aspiration, book), once a kind of “magic” rapport was is not enough; I want to bring it into my does one feel the simplicity of Sri Aurobin- established, it’s as if a little independent life”—is a sinister reminder of the extremes do’s “love for all and faith for all.” The pre- being took over and began to live its own in which the human spirit can sometimes vailing note is again and again: “The revolt life inside one—a life that often bordered indulge. And the same tone is perceptible of the Earth” and “The tragedy of the on obsession. I have known people who in Arthur Rimbaud’s well-known sentence: Earth.” traveled uninvited to the Nilgiris Moun- “Rapture is in the breakdown of all the This is Satprem’s tragedy. tains in the hope of catching a glance of senses.” Satprem at the bend of the road; others

Summer 2008 Collaboration • 15 have spent months or years begging for a with myself. And I was perfectly right, Satprem’s books for quite some time, and sign, a look, a letter, a word of approval or though I didn’t know what awaited me . . . together we began to pace New York’s icy recognition. Even today, I know many peo- After he had whole-heartedly agreed avenues in search of the Agenda’s future ple who live day after day in the hell of the to my proposal, I felt this new responsibil- publisher. Unfortunately, all the publishers contradiction of for-or-against-Satprem, ity was in perfect coherence with every- we visited were scared stiff at the idea of frantically piling up on their inner scales thing I had already lived in the past few publishing 6,000 pages from an almost un- the qualities and defects of a personality years—in other words, with a feeling be- known author on a topic—self-transfor- that keeps escaping them—instead of do- yond personal preferences and apprehen- mation aiming at a new physical condi- ing the only sensible thing and sending sions, as if light-heartedly floating above tion—so thorny. On top of it, that year In- packing all “personalities,” however spell- “myself.” Years later, after the spell was dia was no longer trendy—too bad for us! binding they may be, and establishing (or broken between us, Satprem bitterly re- Reality was staring us in the face: no one in re-establishing) a direct line of communi- proached me for openly claiming that he America was ready to embark on such an cation with “that” which is beyond all per- had “sent” me to America, thus accusing adventure or to take such formidable fi- sonalities and all contradictions. me of not facing my responsibilities in nancial risks. For the Agenda to see the But I am light in America, loath to cast the we had to pub- first stone. I have Once a first contact had taken place . . . once a lish it ourselves, myself done by our own enough spinning kind of “magic” rapport was established, it’s as means and with round the cage our own resourc- of illusions to if a little independent being took over and began es. No small chal- blame anyone for to live its own life inside one—a life that often lenge. doing the same. In this great Only, a passing, bordered on obsession. I have known people who city awash with and perhaps mo- fantastic energy, mentarily neces- traveled uninvited to the Nilgiris Mountains in an individual sary, experience the hope of catching a glance of Satprem at the feels like a minus- ought not to be- cule point in the come a life bend of the road; others have spent months or midst of a cre- style—a prison. ative activity that Again, not ev- years begging for a sign, a look, a letter, a word never stops. This eryone has been of approval or recognition. is neither the as fortunate as I, deeper familiarity and Patrice’s of India’s inner death is a chilling rhythm, nor the reminder that the power of certain forces what was clearly, according to him, a deci- natural fluency of Europe’s intimate com- cannot be denied or minimized with sion I had made alone. But this was the plicity. I felt totally overwhelmed, and very impunity. time of misunderstandings when inner impressed, by the magnitude of the task readings and dreams are replaced by im- which without warning had befallen me. * * * placable inventories. But some grace must have been present In any case, together we had decided because, miraculously, the horizon broad- Toward the end of 1979, as we were that I would sail for New York as soon as ened in a smile. And that smile was Susie. strolling along the straight, green lanes of possible, with the goal of finding an Amer- Resident in New York, a long-time the Indian tea fields, Satprem begun to talk ican publisher for the 13 Agenda volumes, friend of French friends of Satprem’s, she to me about the necessity of publishing of which only the first was already trans- seemed to have always been there, on the the Agenda in English, especially with a lated into English. I left the Nilgiris on a other side of the ocean, perhaps awaiting view to distribute it in America. At that mo- stormy day, the roads submerged under something . . . She soon understood the ment, I felt in me the very same impulse water, leaving behind a part of myself— stakes and the kind of challenge involved that had pushed me in his direction a few half dream, half unconsciousness— that I in publishing the Agenda in this “New years earlier. I knew Immediately I had to would never find again. World,” so receptive to new experiences, propose myself for this “mission,” take up Arriving in New York in January 1980, but also so ferociously materialistic. It is this new challenge, as if, by doing so, I I found my American friend Roger, who thanks to her determination and to her fam- would open a new phase in the adventure had worked on the English translation of ily’s material help that the real work was

16 • Collaboration Summer 2008 able to start and the first volumes of the The sledge hammer of paranoia toward anything or anyone Agenda to see the light in America. We got that did not belong to the Magic Circle. married at New York City Hall and decided We had, of course, rallied all the disci- The only sure ground beyond dry land to live on Long island, at a reasonable dis- ples of Mother and Sri Aurobindo in Amer- was the one represented by the “fraterni- tance from the nuclear reactor called Man- ica, and many had offered invaluable help ty” as encapsulated by Satprem; the rest hattan! to prepare the manuscripts, for instance, or of the world was suspect and fraught with Thus, the Agenda in English was born to facilitate the distribution in their area. dangers. The Jihadists have not invented and took wings right in the middle of the Yet, we remained curiously aloof, as if anything. Maybe this was also a way to potato fields of Long island, a few miles some unwritten law compelled us to isola- strengthen the group about him by main- from the ocean. Our garage was soon not tion and to feel ourselves “different.” I taining cohesion and preventing its dilu- big enough to contain the boxes of books know today that this vague feeling of a dif- tion into the environment of soppy spiritu- which overflowed into the basement. We ference between ourselves and the other al routines. One feels all the more deter- had officially become the Institute for Evo- disciples stemmed from the same feeling of mined and united when all outside seems lutionary Research, a Not-For-Profit isolation felt by Satprem among his peers hostile and laden with menaces. My own Corporation duly incorporated in the state in India, as if, once again, we unwittingly difficulties with Satprem would in fact be of New York, and we operated as a Small took on his experience involving anything considerably worsened when a real liking Press Publisher, which is the typical way in related to the Ashram of Pondicherry. for America began to emerge in me and I America to enable many unknown authors He had stood apart his entire life, from mingled without restraint with “ordinary” to be published and distributed through a the time of his flights to the Amazon jungle Americans, and in particular with Sri Au- network of alternative distributing agen- or the Himalayas, to the Ashram in robindo’s American disciples. Although cies. Pondicherry, where he was unable to strike this natural movement of expansion and A single computer (one of the first a single friendship outside of Sujata, who empathy seems self-evident when one’s PCs) ran our accounting, invoicing, and became his companion. In Mother, he had life seeks to be founded on Sri Auro- dispatching system. We did everything found universal Revolt and had quieted bindo’s universality, it was evidently felt ourselves, from the preparation and even his own revolt in the shadow of hers. But by Satprem as an act of betrayal against typesetting of the manuscripts, to supply- Mother’s revolt embraced the “love for all his private dogma of entrenchment. ing the books to bookstores and shipping and faith for all” without any contradic- For a while, our house in Long Island them to individual customers. I was mainly tion, while Satprem’s circled feverishly and was also home to the unfortunate Keya, busy translating the books into English— endlessly about itself. This is the insur- who Satprem had sent from the Nilgiris to though it was not my native tongue! While mountable obstacle that Mother had tried help us in setting up the manuscripts in the Agenda was mostly translated in India, in vain to cure, which immediately resur- English. With mind-boggling speed and by other volunteers under Satprem super- faced in him after her departure, ultimately precision, she had single-handedly type- vision, I was responsible for the transla- to get the better of him. set the 6,000 pages of the Agenda in tion of his own books, since their publica- The circumstances of Mother’s pass- French. Torn from her routine beside Sat- tion, alongside the Agenda, seemed to me ing as well as his own expulsion from the prem, she never got used to life in America the best introduction to Mother’s words. Ashram (which incidentally he feigned to and began to plunge into depression. But From 1980 to 1992, ten volumes of the ignore) had driven a last nail into his al- carried away in our bustling activity, we Agenda and eight titles by Satprem went ready hardened convictions of rejection. It did not understand her distress signals, very literally through our hands, from con- was evidently this inner feeling of utter and when we did finally realize her condi- ception to delivery. Susie would regularly isolation that had led him to form a little tion, it was too late. Urgently repatriated to cram our car full of boxes and take the di- group of “brothers” around him, to try to India, definitively cut off from Satprem, rection of our small local post office, from fill his isolation and drive back the walls of she lived a few years in Auroville, ultimate- where they left for the four corners of the his confinement and loneliness. There was ly refusing to feed herself and passing country as well as abroad. It is hard to this marvelous instrument of the Agenda away in June 1995, at the age of 51. imagine a bulk of 50,000 books, piled in in- and a high mission to undertake, behind This was a first grim warning of what adequate spaces, with no lifting gear to which he would be able to dissimulate his was to come, but we were so busy in other- move them, and all the juggling to fill and own inherent incertitude and failings. wise worthy accomplishments that paying strap and label the boxes . . . How powerful “Truth is always schismatic,” he told me attention to Keya was out of the question. our dream must have been to permit us to one day, as if to reassure himself. It was easier to brand her as “too infatuat- maintain this grueling effort for years! And this is how it came about that a ed with Satprem,” and to dismiss her case little band of “brothers” followed to the along with those of daydreamers who con- letter the “Satpremian schism,” and roam fuse their wishes with reality. But of the world giving vent to a delectable mood course, we were all in this same boat of de-

Summer 2008 Collaboration • 17 lusion, except we still did not know it. Keya cluded 70 years earlier when he settled in Sri Aurobindo’s terminology. It was obvi- was merely the first traumatic incident in a Pondicherry and subsequently declined, ous he was entering into a new conscious- long list. on more than one occasion, to move any- ness, a new way to see and comprehend At the end of 1981, all 13 volumes of where else. the world. the Agenda in French were published and The next attempt may also appear For my part, having read the few re- available in bookstores. In less than four somewhat strange. It had to do with find- marks that Sri Aurobindo had left concern- years, in a virtual race against the clock, ing a mantra which Satprem had known ing the supramental process, I was unable Satprem had revised and prepared some many years earlier, as he was walking the to “match” what he said, in letters to cer- 6,000 pages of manuscript. In the thir- roads of India in the orange robe of a San- tain disciples, with Satprem’s own descrip- teenth and last volume he had described at nyasi, and which at the time had seemed tions, which always seemed to emphasize length the circumstances of Mother’s capable of penetrating into the conscious- the Force, the “sledge hammer” nature of passing, as he had lived them, mentioning ness of the body and breaking down the the process, while Sri Aurobindo spoke of in particular the use of psychotropic sub- carapace of our bodily habits. In this way, the supramental as a “truth-conscious- stances to sedate her. he hoped to draw closer to Mother’s cor- ness” which hardly needs to struggle or It was with great relief that Satprem poreal experience. He went in search of confront the ignorant nature of the world saw the end of his self-imposed mission that mantra, which he eventually found in to impose itself. For its very presence is and the fulfillment of his inner promise. But the Himalayas. But there also, he had to also the dawn of a new determinism—a re- he also had to confront a pressing ques- face the facts: the mantra he had now alization free from efforts because “oppo- tion: what now? What to do with the 24 found opened the doors to the world of the sites” have ceased to be necessary. hours of a day when the tension that had Indian occult tradition, but that had noth- At the time, not only did I not ques- kept him going for so long has disap- ing to do with Mother and her process of tion for a moment Satprem’s conclusions peared. The translations of the Agenda in descent into the body consciousness. It is about his new condition, but I marveled at other languages, of which some were un- strange that a man who was so aware of the idea that this supramental condition der way, would follow their course almost Mother’s experience for having followed it could actually dawn in this way, so simply automatically and would take years to more than anyone else, studied and de- and naturally, in another being after Sri come out. Another activity, another goal, scribed it, would then drift in these two Aurobindo and Mother. This was a dream had to be found. distinct directions so foreign to Mother’s come true, here and now, on two legs and Actually, the difficulty he was con- course. Be that as it may, he was back to in the flesh; the little nod from evolution fronting had to do with being face to face square one, back in India, and back face to for which Sri Aurobindo and Mother had with himself. Mother was no longer there face with himself. so much hoped and prayed. And thus the to show the way, neither physically by giv- And this is when something started logical conclusion to the long preparation ing a tangible indication, nor even beyond happening in him which made him so radi- Satprem had lived near Mother, a kind of death by the suggestion of some pressing cally different, so foreign to what he was justification after the fact of all the idiosyn- task remaining to be accomplished, such before, that everything exploded around crasies that made him an ideal and predes- as originally must have been the publica- him—and continues to explode to this day. tined candidate for that “truth-conscious- tion of the Agenda. In fact, a brand-new It is not easy, and perhaps even im- ness”—a perfect outcome. future had to be invented, but one that possible, to describe what happened in We all wanted so much to believe in must be coherent with Mother’s path. Satprem at that point. And yet I believe I the miracle through Satprem! A first hint came to him when a vision was the one to whom he wrote the first let- But soon Satprem no longer wished to flashed before his eyes of an “island,” ad- ters attempting to describe what he was have any relations with the world. He no equately removed from the world, on experiencing. I must say I was very longer wanted to receive or answer mail, which a very small group of human beings touched to read those letters. They spoke write more books (he later changed his would attempt to concentrate their aspira- of a new, more intense kind of concentra- mind), intending instead to explore this tion with the aim of following more con- tion taking over his body, of a new, more new state he lived in. From America, I was cretely in Mother’s footsteps—a sort of powerful force descending into him (like a in charge of channeling his mail and draw- tiny evolutionary kernel. Hence, in Febru- “sledge hammer”), and then of a kind of ing his attention to anything important or ary 1982, Satprem and Sujata left India to “ascent” of the body toward a “heaven imperative. The fictitious explanation of tour Pacific islands in search of “Mother’s above” like a great blue Sun, where every- his departure from the Nilgiris for an “un- Island.” More than a month later, exhaust- thing merged into that pure reality, which known destination” was supposed to jus- ed and disappointed, they had to face the perhaps is best known as “That.” tify the abrupt break in his communica- facts. No island could be found for such a Day after day, he immersed himself in tions with the older members of our group, project, no island for accelerated evolu- this experience. Soon he began naming who had to swallow a rather obvious pill tion—as perhaps Sri Aurobindo had con- that force the supramental force, to follow without protest, and accept to write to him

18 • Collaboration Summer 2008 through me. Naturally, no one was fooled kept growing. entreaty to the Light—and his own battle for a minute, but all grinned and bore it, Was the “sledge hammer” going to (however brave it was) to publish the playing the game of the “secrecy” out of break the vessel? Agenda. But he later changed his mind, for respect for Satprem and what he stood for. However, none of this put the least these letters are published today under yet I willingly played the fool, yielding like ev- dent in my faith in Satprem, and in the hope another title. eryone else to “higher” reason. Satprem he had fostered. In fact, until the last mo- It was also around that time that a was no doubt aware of the discomfort felt ment in 1993, I would continue to keep him rather surprising and unexpected dream by everyone but did not seem to care in the in my heart, and it is he and he alone who came to me. least, giving absolute priority to his new finally managed to convince me of the It was night and guests were gathered experience. depth of the illusion I had entertained all around a long table. Sitting in the middle It is impossible to know the exact na- these years. was Sri Aurobindo, looking majestic but ture of this new without any affecta- force Satprem felt tion. Mother was to within him, which his right, smiling, so manifestly and Satprem to his transformed his left. Several other being and his life. guests, whom I did But one can cer- not recognize, occu- tainly wonder pied other seats about the immedi- around the table. I ate, visible results was sitting near the of the emergence end of the table, of this force in looking intently to- him. As time went ward the center, to- by, he seemed to ward Sri Aurobindo. become increas- On the table right in ingly impatient, al- front of Sri Aurobin- most annoyed and do was an imposing irritated, with any- dish filled with an thing that was not enormous cut of red what he experi- meat, like sirloin enced himself steak. This meat, (that is, practically barely cooked, was the whole world!) even lying in its This growing im- own blood, accord- patience tended to ing to the way quali- make him more ty meat is cooked in distant from us. It Satprem with his long-time campanion, Sujata Nahar. (Photo courtesy Dr. Pascal, Auroville) the West. To my ut- seemed as if he ter surprise, I saw had difficulty Satprem pointing a holding this new life within while accept- Yet another detail had surprised me. It finger toward the dish and inviting Sri Au- ing a minimum of contact with life here be- concerned the “Fourteenth Agenda.” Sat- robindo to taste the meat. He had to insist low, its imperfections, its stumbling and prem had planned to collect his entire per- several times, because Sri Aurobindo did inborn dissatisfactions. In a very short sonal correspondence prior to the Agenda not seem keen to accept the invitation. But time, he had become a very perfect (and publication (when he wrote to certain peo- Satprem’s insistence finally paid, for Sri very sharp!) sword in a very imperfect ple likely to help, of the value and meaning Aurobindo made a gesture and took a world. He had swapped his former human of the still-unknown Agenda) into one or small morsel of rare steak. hesitations for an ardent faith, intolerant of more volumes, which would form a contin- When I told my dream to Satprem he the humanity we still represented. While uation of the Agenda proper: Agenda 14, did not seem unduly surprised. But what until the very last Mother’s arms had re- Agenda 15, etc. I admit I was shocked, was he attempting to push onto Sri Auro- mained open to humanity around her, Sat- deep down, that he could put on equal bindo in the symbol of this rare meat? His prem’s seemed to close only onto his own footing Mother’s words—especially own Western ways of looking at and ana- experience and himself, as his exasperation Agenda 13, which represents a breathless lyzing life’s processes? The rebellious,

Summer 2008 Collaboration • 19 schismatic nature of his personality? Or and reality. Today, no one remains of that mort [Life without death] under the dual something else? small group of people, not a single soul to authorship of Satprem and myself. testify to the durability and substantiality To my great surprise, writing this The malaise of an experience which was supposed to book had turned out to be amazingly easy. provide answers for an indefinite future. I who had never formally written anything For me, too, destiny was irremediably But in reality, some, like me, were excluded could see the words form themselves on advancing. I was about to enter the true under one pretext or another; others died the paper without any effort or prior plan- reality of my situation. At the end of 1983, before their time—Keya, Micheline, Pa- ning. Sentences followed one another as if Susie and I had decided to move south, to trice—still others turned away without a automatically, and I literally discovered the Virginia, partly to escape the massive pop- word but with a heavy heart. details of the ideas as they appeared on ulation growth of the New York area. A big, I was thus the first of a long list to live the page. The only “effort” on my part was somewhat ramshackle farmhouse among with the frozen knot of disillusionment in to maintain a state of peace and inner re- the green rolling hills around Charlottes- my heart. This cold spell lasted for years, ceptivity. ville would now give us shelter, with our without giving its name, while everything To be on the safe side, Satprem had 50,000 books . . . This new place was also appeared to be normal on the surface. This decided to reread my text before giving his better suited to our publishing activities. It is the long-drawn-out ordeal when every- assent and sending it to the French Pub- is there that, during lisher. And this is the next eight when I felt the first years, we pub- tear between us. lished most of the Were we the creator of that image? Or was The book ended Agenda volumes with these words: and other titles by he? Did he perhaps unwittingly comply with “To be continued Satprem in English. . . .” Of course, I was We were in fre- what was expected of him? These questions speaking of the quent communica- will remain unanswered forever, but in fact continuation of that tion with him wonderful yogic through letters and that image was unable to prevail against the bodily experience often through tele- he was undergoing, grams. From time to test of time and reality. which held out the time, we would promise of cancel- even make short ing death itself trips to India, which were opportunities to thing is felt, but nothing is known—when while rendering it unnecessary. Given my visit the Nilgiris and touch base with Sat- the inside has yet to meet with the outside faith, I saw no reason why this condition prem. I was also in weekly telephone con- to form a coherent and comprehensible could not assert and amplify itself, eventu- tact with my close friend Micheline, who whole. ally replacing the old terrestrial life and supervised the activities of the French In- That peculiar period must have start- making a clean sweep of all our mortal hab- stitut de Recherches Evolutives in Paris. ed in the middle of the 1980’s, perhaps on its. But, oddly, Satprem took this term At this point, everything, then, the occasion of the writing and publication merely as a claim on my part for more inter- seemed to run as smoothly as possible and of “our” book. During one of my visits in views with him and for more books to the future looked as bright as could be. A India, Satprem had suggested that I record come. While I saw the sublime in his condi- small, motivated group, united around ma- him while he talked about his new experi- tion (and tried to describe it), he only saw terial tasks and a tested underlying spiritu- ence in the body. We had taken a walk in the bottom line and personal calculations. al ideology: Satprem, sitting in India, true the surrounding countryside, and there, We could not have been on two more dif- to the image we had formed of him, which amidst the tall trees of the Shola, I turned ferent planets! To make sure I had taken our childlike superstition had molded out on the tape recorder . . . the hint, he even sent me a curt little note of the rather fearsome mystery surround- Back in the United States, still follow- confirming that I was not to expect any ing his new condition of “Pioneer of the ing his suggestion, I had written an intro- more conversations with him. New World.” Were we the creator of that duction to this taped conversation with a What had taken hold of him? What image? Or was he? Did he perhaps unwit- view to putting his words in the context of had he sensed in me that I was not perceiv- tingly comply with what was expected of Sri Aurobindo’s and Mother’s yoga. The ing myself? I had neither asked to record him? These questions will remain unan- resulting text, including the interview of his words nor to write that book. Yet, in a swered forever, but in fact that image was Satprem, was later published in Paris by moment’s notice, I was clearly brought unable to prevail against the test of time Robert Laffont under the title La vie sans down to the role of a schemer. One more

20 • Collaboration Summer 2008 turn of the screw and I would turn out to be odd contradiction between a still bustling merges with it. I am thinking about Miche- a fraud and even a profiteer . . . A strange (and still attractive) daily activity and a line, who according to credible witnesses mechanism indeed. At this point, we may growing, silent question, which would not was suddenly stricken with a strange con- well be near the heart of the problem. divulge its meaning. dition which gave her a staggering gait If I had had the courage and, especial- At any point in time, Satprem con- and a slurring voice, in her sixties, after ly, confidence in myself, I would have sciously could have put a stop to this mal- devoting some 20 years of her life to help packed my bags and taken my leave right aise, to this ambivalence invisibly taking Satprem. I am thinking about Patrice, there and then. But this is where the spell hold between us. Was he not supposed to whose grief was already smoldering in In- works admirably—Patrice, are you listen- stand “above” these emotional whirls, to dia, and who breathed his last while calling ing? Not only had I wretchedly and pite- be capable of viewing things within a larg- Satprem and Sujata for help. I am thinking ously accepted the insinuations directed er, more embracing spirit and light, beyond about Keya, one of the first to go, misun- against my integrity, but I began the high the human-bound heaviness that forever derstood and abandoned by all with her acrobatics of actually turning the tables hold us down? Perhaps he did not do it “infantile obsessions.” I am thinking of against myself and accusing myself of because he himself was caught in that “de- others, too, who even today are there in faults I could not have committed. I used vouring logic,” or else because he did not the shadows, with the weight of their silent my best yogic knowledge to try and find in see fit to come down to this level of human questions and restless eyes. my ego the cause of all this trouble. But conflict after his recent breakthrough into Is Satprem morally, humanly responsi- since the ego is evanescent and elusive, such an utterly different dimension? Yet if ble for all those personal dramas, big or naturally I found nothing. It would, of Mother had never “come down” to Sat- small, which we did our best to hide out of course, never have occurred to me to look prem’s level, what would have happened fear, out of shame or simply not to “make for the cause in Satprem himself. He was to him? And where would he be today? waves?” He was by far the most conscious forever beyond suspicion, uninvolved in There are circumstances when one ought among us, the one whose many years terrestrial pettiness, and to question the to “return the favor,” as it were, even (and spent beside Mother should have en- sublime in him would be simply unthink- perhaps especially) when that appears to dowed him with patience and compassion. able—an act of sacrilege. involve a diminution of consciousness. And it is futile, or absurd, to deny the So there we were; the fatal “mecha- Here we are back with the great difficulty facts, which are staring us in the face. So nism” had kicked in and would not stop. of the “love for all and faith for all.” where, in the presence of so many broken Whatever happened, we would now have All the same, it is worth stopping a lives and abused hearts, is justice? to go to the end of the dramatic course— few moments to dwell on this state of pro- Let me provide a personal answer. I there had to be drama to conclude and put found ambivalence, almost schizophrenic, believe that these events involving Sat- a final stop to what had begun under such in which one part of me desperately prem cannot be understood solely by the apparently insignificant appearances. sought to salvage something from the means of the human legal system. What I This was in fact a process with an uncom- wreckage, while the other—deeper and am trying to say is that each person must promising, devouring logic to it—one that freer from surface illusions—already knew determine his own responsibilities for his would only subside with its pound of fresh there was nothing to salvage. The truth actions. And that the essential freedom innocence. was right in front of me, blindingly, and the given to us from the start, though it may While he could easily have cleared only thing to do was to welcome it with all sometimes appear to play against us, must with one word or one gesture the inane due respect and gratitude. Failing to know be accepted with all its concomitant uncer- and abusive interpretation he had formu- what was happening to me, this state— tainties as the price to pay in order to guar- lated against me, he chose to do nothing which I called earlier “the cage of illu- antee that a real process of evolution is and to keep inside him this spark of suspi- sions”—became my dwelling place for rooted in human soil. cion and umbrage. Then, with implacable years, and thus I know all its nooks and logic, time saw to it to amass more material crannies. The cost of renting this dwelling [It must be said that the preceding text was causes of misunderstanding, which would is PAIN: the unspeakable pain of not being written between November 2006 and Feb- swell the spark into an irresistible volcano. true to oneself, the pain of choosing ap- ruary 2007, well before Satprem’s demise in I spent several years with this weird sensa- pearances over being, the pain of nourish- April 2007. I found it useful—and still rele- tion of an unspoken malaise and growing ing cherished habits and sweet intoxica- vant today—to reveal this story, not so uneasiness, without ever being able to tions which are supposed to make up for much because of the context in which it pinpoint or stop it. My few awkward at- the utter destitution of the slack periods. took place, but perhaps more because of tempts to seek explanations or “put the In the extreme, this pain can become the human experiences of a larger nature it cards on the table” only met with yogic ad- so intense, so unbearable, that any means entails.] monitions or a wall of silence. I had will seem appropriate in order to evade it— therefore to resolve myself to live with this including that to put an end to a life that

Summer 2008 Collaboration • 21 way to aspire and surrender. Indeed, Sri Essays Aurobindo and Mother recommended dif- ferent yogic approaches to different disci- ples depending on their individual na- tures. Yoga, religion, and Also, as Sri Aurobindo and Mother fundamentalism in worked in different planes and parts of be- ing from decade to decade, the way they the Integral Yoga talked about their yoga shifted. The per- community sonal yogic practice described in Sri Au- robindo’s Record of Yoga, which started around 1911, was extremely advanced and Opening remarks for a panel discussion complex but didn’t mention the psychic at AUM 2007 being, which became so important in the writings after 1920. Mother’s spiritual ad- by Lynda Lester vice to seekers in the 1950s seemed to her irrelevant when she was working on the ’d like to focus on the difference be- Lynda Lester enjoys a moment of relaxation. yoga of the cells 10 years later. tween yoga, religion, and fundamen- (Photo courtesy Lynda Lester) So again, you might think it would be Italism in the Integral Yoga community. mental formulas. hard to make a one-size-fits-all doctrine And because we’re all coming from differ- When she founded Auroville, she out of the Yoga, or to create a religion out ent cultures and orientations, my yoga said, “No religion, no religion, no religious of what Mother and Sri Aurobindo repre- might be your religion and someone else’s forms . . . we don’t want religion. . . . we sented. But I think there actually is a spec- fundamentalism. So I thought I’d start out want research through experience of the trum of religious behaviors in the Integral with some definitions. Supreme Truth; a life divine; but no reli- Yoga community. These range from a loose Yoga means union with the Divine, an gions.” and amorphous religiosity on one end to opening to the higher consciousness . . . Sri Aurobindo says, “I may say that fundamentalism on the other. it’s the awakening to an inner reality, to a it’s far from my purpose to propagate any So, amorphous first. At this end of the Self, a Spirit, or soul that’s other than our religion, new or old . . . A movement in the spectrum is an attitude that says all truths normal surface awareness. case of a work like mine means the found- and forms are equal; anything goes—your Religion belongs to the human mind. ing of a school or a sect or some other famous postmodern relatavism. This is It develops when spiritual experience is damned nonsense. It means that hundreds where you find Integral Yoga equated to translated into mental forms which then or thousands of useless people join in, other paths; you hear statements like, become doctrines, standard beliefs, and corrupt the work, or reduce it to a pompous “The supramental body that Sri Aurobin- outer observances that everyone on that farce from which the Truth that was com- do talks about is the diamond body of Ti- path is supposed to follow. ing down recedes into secrecy and si- betan Buddhism; it’s been known about Fundamentalism simplifies the reli- lence.” This, he says, is what happened to for thousands of years,” or “Jesus, Sri Au- gion and limits itself to a narrow core of the religions and is the reason they’ve robindo, Adi-da, whatever—they’re all beliefs, asserting that other perspectives failed to transform human nature. saying basically the same thing.” are misguided, wrong, or evil. It paints is- So Sri Aurobindo and Mother did not On the other end of the spectrum, the sues in stark black and white and favors lit- want to found a new religion . . . and the fundamentalist end, we don’t have the eral over symbolic interpretations. It sees yoga they developed to help people kind of extremists that carry signs saying, its followers as the chosen few and often evolve into a new, post-human conscious- “Behead those who insult Sri Aurobin- demonizes others as sinners, subhumans, ness is so supple, wide, and non-formulis- do”—but we do see a few examples of fun- or asuras. tic that you’d think it would be hard to damentalism: Now: Sri Aurobindo and Mother did make a religion out of it. In fact, Integral Satprem is one, in my opinion: his later not want to found a new religion. Yoga confounds people all the time who writings reduce the complexity of Integral The Mother is clear on this. She says, are looking for a basic how-to manual— Yoga to a simplistic formula and are full of “A new religion would not only be useless there isn’t a set of external procedures, angry rants against nearly everyone—the but very harmful. It’s a new life which must there are no prescribed forms of medita- Ashram, Auroville, traditional spiritual be created, a new consciousness which tion. The methods are general psychologi- seekers, scientists, bureaucrats, and basi- must be expressed.” And that, she says, is cal processes, such as aspiration and sur- cally all of Western civilization. something beyond intellectual limits and render—but you have to find your own The BJP party in India is part of a

22 • Collaboration Summer 2008 right-wing Hindu nationalist movement But there’s another form religiosity But I’d also like to note that Integral who are quoting Sri Aurobindo’s writings can take, which I do see in the Integral Yoga is a multifaceted and subtle process; to justify fundamentalist political agendas. Yoga community, and that’s a certain men- and we try, we really try. Even so, it may There’s a group suing the Archives tal smugness: a feeling of moral superiority take a long time for us to realize that what department of the Sri Aurobindo Ashram that we in the yoga have the truth and oth- we think is yoga may really be just having for revising and updating Sri Aurobindo’s ers do not—or at best, have incomplete or mental ideas and being religious. books which, they say, were perfect on lesser versions of the truth. This is the “my Anyway, to summarize: religion is a first publication. God is better than your God” behavior that matter of mental belief. Integral Yoga is not And finally, there’s a small but aggres- we find in most religions. (And I want to about belief, but about a change of con- sive group of people following Patrizia emphasize that what I’m talking about here sciousness. Norelli-Bachelet who are into esoteric nu- is the sense of moral superiority, not the This does not mean, of course, that merology and claim the Matrimandir is a ability to compare or discriminate between we get rid of the mind or mental forma- temple of falsehood because the measure- spiritual paths.) tions—the mind is an important tool in ments are wrong. Closely related to this is a mental fixity yoga, and mental formations can be step- Between the these two poles of “any- and complacency where we think that ping stones to the higher consciousness. thing goes” on one side and fundamental- Mother and Sri Aurobindo revealed every- It does mean that if we are serious about ism on the other there are some conven- thing once and for all and nothing could be our practice, we need to know the differ- tional, traditional-type religious behaviors added to the knowledge they brought. If ence between mental formations and spiri- in the middle. tual experience, One of those and the difference is devotion, But I’d also like to note that Integral Yoga is a between religion which we do see and yoga. As Sri in the Integral multifaceted and subtle process; and we try, we Aurobindo says, Yoga community. “Reason was the On Darshan day, really try. Even so, it may take a long time for us helper; Reason is for instance, to realize that what we think is yoga may really the bar.” there are huge In conclu- crowds filing be just having mental ideas and being religious. sion—there’s a through the sa- famous line in madhi at the Sri Savitri that you Aurobindo Ashram. Also, many of us do we feel like this, we may become insular and may have heard. It goes, “God shall grow regard Mother and Sri Aurobindo as direct not interact with others outside the yoga; up while the wise men talk and sleep.” incarnations of the Divine, and we do have we may not keep up with important devel- Those of us in Integral Yoga love to quote altars with photos of Mother and Sri Au- opments in the evolution of conscious- this phrase; we’re certain that we’re in the robindo in our homes. ness happening in the world around us. know and we’ll be the first to see God So is it wrong to be religious in this So it’s good to remind ourselves that growing up while the wise men talk and way, that is, to feel a devotion to Mother if all we do is hold on to the mental forma- sleep. and Sri Aurobindo? I’d say no, for various tions Mother and Sri Aurobindo left be- But sometimes I think that if we’ve reasons. For those who have a strong hind, we’re not doing yoga or evolving gotten stuck in the mental forms of Integral faith, this type of devotion may bring deep spiritually—we’re being religious. Yoga, we’re actually the wise men talking first-hand spiritual experience beyond You know, like saying “All life is and sleeping. And God growing up may mentality which is not superficial. Not all yoga” over and over (which we do all the actually be a scientist discovering the link people need to approach the Divine time, right? For those who may not know, between consciousness and the brain, an through the mind; bhakti is an effective that’s a famous statement by Sri Aurobin- Olympic athlete drawing on a superhuman way to open to the inner consciousness— do)—saying “All life is yoga” doesn’t power . . . or for that matter, someone who’s and that’s not religion, that’s yoga. Our mean that all of our life is really yoga. really practicing yoga, but calls it some- physiological nature has many different Mentally knowing how Sri Aurobindo de- thing else. parts; the intellect or higher mind in us may scribed the planes and parts of being is not So what does that mean for us? If love reading The Life Divine, but the aes- the same as being able to navigate those we’re going to truly do the Integral Yoga, thetic and emotional mind in us may want planes and parts of being. And obviously, we need to learn how to live in a con- ceremony, music, flowers, and incense. talking about the supermind is not the sciousness that uses forms . . . but is not This is a complex, integral spiritual practice, same as having the supramental con- bound by them. not a stripped-down, economy version. sciousness.

Summer 2008 Collaboration • 23 A sketch of Satrpem’s essay La Genèse du surhomme (On the Way to Supermanhood), which she regard- life and work ed very highly. This was published in 1974. Satprem relates that on 19 May 1973, six months before the Mother’s passing, by M. Alan Kazlev he was barred admission to her room,5 the beginning of a serious falling out between atprem was born Bernard Enginger the Ashram leadership and himself. Later, in Paris and had a seafaring child- after the Mother’s passing, Satprem sug- Shood and youth in Brittany. During gested in editorial comments included in World War II he was a member of the the last volume of the Agenda that the French Resistance. He was arrested by the Mother’s passing was due to her atten- Gestapo in late 1943 and spent one and a M. Alan Kazlev working at his computer. dants’ lack of understanding of her condi- half years in German concentration camps. (Photo courtesy M. Alan Kazlev) tion, their refusal to follow her instruc- Scarred by the experience, after the war he tions, and their misguided actions, rather became interested in the existentialism of ple of another Yogi, he spent six months than either voluntary withdrawal from the André Gide and André Malraux.1 He trav- wandering around India as a mendicant body or purely physical causes. This in- eled to Egypt and then India, where he sanyasi practicing Tantra. This experience cluded giving her strong ‘antipsychotic’ worked briefly as a civil servant in the formed the basis of his second novel, Par drugs.6 In contrast, the Mother’s atten- French colonial administration of le corps de la terre, ou le Sanyassin (By dant Pranab has explained in his book, I Pondicherry, on the Bay of Bengal in India. the Body of the Earth, or The Sanyasi).3 Remember, that he was very much con- There he discovered Sri Aurobindo and After this, he returned again (as he cerned about the Mother’s health, that her the Mother and their “new evolution.” He put it, “the bird flew back once more”)4 to heart had become weak, irregular, and fi- resigned from the civil service, and went in the Pondicherry Ashram and the Mother, nally ceased to beat. He said that he fol- search of adventure in French Guiana, who started inviting him from time to time lowed precisely the instructions given by where he spent a year in the Amazon (the to her room, originally for work in connec- her as to what to do when she appeared to setting for his first novel The Gold Wash- tion with the Bulletin. As their relationship have left her body. Accordingly, she was er), with his copy of The Life Divine, then developed, he asked more questions, and buried in the second chamber of Sri Auro- Brazil, and after that Africa. eventually decided to record their conver- bindo’s Samadhi in the Ashram courtyard In 1953, at age 30, he returned to India sations, taking a tape-recorder to her room. under the Service tree, which she herself and Pondicherry to put himself at the ser- The result of this collaboration was the 13 got prepared after Sri Aurobindo’s depar- vice of the Mother and settle in the volumes of Mother’s Agenda, the first vol- ture in December 1950. Ashram. He taught at the Ashram school, ume of which also contains Satprem’s let- After the Mother’s passing , all of Sat- and was in charge of the French copy for ters to the Mother during his wandering prem’s correspondence from 1962 to 1973 the quarterly Bulletin of the Department of days [see next essay for more details on with the Mother was confiscated, and he Physical Education, which was the Moth- the Agenda]. Selected transcripts were ap- fled with the tapes of the Agenda to Au- er’s publication, and is still printed in En- proved for immediate publication, in some roville, where, at the age of 50, he edited glish and French. During this time he met cases revised by the Mother, and these ap- the 13 volumes of the Agenda, while at the his companion Sujata Nahar. peared regularly from February 1965 to same time wrote the trilogy Mère (Moth- Then he traveled once more — Con- April 1973 in The Bulletin of Sri Aurobin- er)—The Divine Materialism, The New go, Brasilia, Afghanistan, Himalayas, New do International Centre of Education un- Species, The Mutation of Death—both a Zealand, sailed round the world, before der the headings "Notes on the Way", and biography of the Mother and his own anal- once again returning. “A Propos.” They were later compiled and yses and commentary on the Agenda On 3 March 1957, The Mother gave published as volume 11 of the Collected material. him the name Satprem (‘the one who loves Works of the Mother. Satprem became a rallying point for truly’).2 Also, under The Mother’s guidance, the community shocked by the attitude the Satprem remained restless and dissat- he wrote Sri Aurobindo, ou l’Aventure de ashram leaders had taken.7 His one-man isfied for some years, torn between his de- la conscience (Sri Aurobindo, or the Ad- revolt against the Ashram leadership be- votion to the Mother and to Sri Auro- venture of Consciousness), published in gan in 1974, and involved two issues. One bindo’s teachings and his wanderlust, and 1964, which became one of the most popu- was his wish to publish, unexpurgated, the in 1959 he again left the Ashram. He be- lar introductory books to Sri Aurobindo entire transcript of his talks with the Moth- came the disciple of a Tantric, a priest of a and the Mother. In 1972 and 1973 he also er. He saw the resistance of the Ashram temple at Ramesvaram. Then as the disci- wrote under the Mother’s guidance the trustees and elders in this regard as symp-

24 • Collaboration Summer 2008 tomatic of the way they had directed the In 1982, all 13 volumes of the Agenda Apocalypse (in French, five volumes pub- Ashram from 1962 onwards. The other was were published in French, and Satprem felt lished, in English, vol.1, 1973-1978, dealing his claim that under the current leadership he had completed all his external work.13 with the years and his experiences immedi- the Yoga had become institutionalized and The following year, he and Sujata decided ately after the passing of the Mother, has dogmatic, like the yogas of the past. For to withdraw completely from public life to just been released), which records his their part, the elders wished to publish the devote themselves exclusively to Sri Au- work in the depths of the body conscious- transcripts but only in edited form. And robindo’s and Mother’s work of the trans- ness.15 where Satprem saw conservatism and dog- formation of the cellular consciousness of Satprem died on 9 April 2007. His com- matism, they saw a loyal commitment to the body and realization of the new evolu- panion, Sujata Nahar, died soon after on 4 their gurus to uphold the original truth of tion, and the search for the “great pas- May. their teachings.8 sage” in the evolution beyond humanity. During this time, Satprem was looked The 1985 book La vie sans mort (Life with- References to by many of the French-speaking Au- out Death) is a follow-up to Mind of the rovillians and others as the successor and Cells, co-written with Luc Venet, and pro- 1. Georges van Vrekham, Beyond the Hu- inheritor of Sri Aurobindo and the Moth- vides a glimpse of Satprem in his post- man Species, p.370 er’s work, and a number of radicals were Ashram life in this period.14 2. Satprem (Ed.) Mother’s Agenda, vol.1, drawn to him because of his revolt against After seven years, Satprem emerged p.48 n.2, and p.100 the Ashram elders.9 and began producing a steady stream of 3. Beyond the Human Species, p.371 After numer- 4. Mother’s ous unsuccessful Agenda, vol.1, attempts to get p.327 the 13 volumes of During this time, Satprem was looked to by 5. Satprem, Mind the Agenda pub- of the Cells, lished by the many of the French-speaking Aurovillians and 1982, p.200, and Ashram, Au- others as the successor and inheritor of Sri Mother’s Agen- roville, and Sri da vol.13 Aurobindo Soci- Aurobindo and the Mother’s work, and a num- 6. Mother’s ety presses, Sat- Agenda,Vol. 13, prem founded the ber of radicals were drawn to him because of pp.400-403 Institut of Re- his revolt against the Ashram elders. 7. Savitra, cherches Evolu- “When Intensi- tives (Institute for ty overtakes In- Evolutionary Re- tegrality; a per- search) in Paris in July 1977 as a non-profit books on his experiences, Sri Aurobindo sonal look at the man and the myth called organization to do so.10 and the Mother’s teachings, and the future Satprem,” NexUS, the newsletter for the In December 1977 (or 1978) the evolution of humanity. In 1989, he wrote USA Centres of Sri Aurobindo and the Ashram trustees “expelled” him for “anti- The Revolt of the Earth, in which he de- Mother, Winter 1994-95, pp.27-30 ashram activities” as he attempted to pub- scribes his years “digging” in the body. 8. David J. Lorenzo, Tradition and the lish the Agenda, and he became persona This was followed in 1992 by Evolution II, Rhetoric of Right, p.223-225 non grata in the Ashram.11 Satprem and where he asks “After Man, who? But the 9. Tradition and the Rhetoric of Right, Sujata left Pondicherry in 1978. question is: After Man, how?” In 1994 p.223 In 1980 Satprem wrote Le mental des came his Letters of a Rebel, two volumes 10. Robert Minor, The Religious, the Spir- cellules (The Mind of the Cells), a synop- of autobiographical correspondence. In itual, and the Secular, p.177, note 4 sis and introduction of the whole Agenda, 1995 he wrote The Tragedy of the Earth— 11. Richard Titlebaum (1985-1986) cerpts, and written with great passion, gent message for mankind to take action “Commentary” From The Journals, Bos- even if his frequent Darwinian metaphors against the cycle of death. This was fol- ton, MA, 1985-1986 hardly bear resemblance to the actual sci- lowed in 1998 The Key of Tales, and in 1999 12. Satprem, Mind of the Cells, pp.124-125 entific theory of Darwinism. He also refers The Neanderthal Looks On, an essay on 13. Luc Venet, Life without Death, p.113 to personal experiences, including the the betrayal of Man in India as in the West. 14. Life without Death, Part 3: Satprem 1976 attempt upon his life, which he only This was followed in 2000 by The Legend (pp.107ff.) survived by going into a state of complete of the Future. In 1999, Satprem also started 15. “Satprem and Sujata,”

Summer 2008 Collaboration • 25 All my life I have always felt I The Mother’s had something to say, but that there parting gift had to be another instrument to say it, it give it a kind of perfection of form I myself was unable to give. by Larry Seidlitz Because that’s not my job. It’s not my job. s stated by the Mother, Mother’s What I can bring to the world Agenda was the Mother’s gift to are flashes—something that goes Athose who love her. Whatever beyond, above and through may have been included in, or interjected everything that is presently into, the Agenda by Satprem that was de- manifested. But I don’t have the structive, whether for individuals or in cre- patience for the concrete, fixed, ating antagonism among Sri Aurobindo’s material form . . . (Mother’s Agenda, and the Mother’s devotees, there is no de- Vol. 3, p. 124) nying that there is also much that is con- structive and helpful. Indeed, the Agenda Mother made it clear in this conversa- is arguably a document of inestimable con- Larry Seidlitz at home in Pondicherry. (Photo tion that Satprem had been chosen to put structive value and importance for the courtesy Larry Seidlitz) into form Mother’s experiences in the world and its future. I think it is important to note at the Agenda. Whereas it may be argued that Because the Agenda includes serious outset the role that Satprem played in the some of Satprem’s editorial comments are allegations and harsh criticisms made by making of the Agenda. It might be argued inappropriate, it may also be asserted that, Satprem against particular individuals in by some critics that what is of value in the for the most part, throughout the Agenda, the Sri Aurobindo Ashram, as well as per- Agenda are the Mother’s words and that his frequent minor editorial comments sonal comments made by the Mother her- what Satprem contributed was its negative bring the conversations to life. These in- self critical of various individuals in the qualities. However, as is made clear by the clude the little insertions like: “long si- Ashram and elsewhere that most probably Mother herself, Satprem’s presence and lence, then Mother shakes her head and she would not have wanted to be pub- collaboration gave the Mother the oppor- goes within;” “Mother laughs, very lished, it is understandable that reading tunity to express her inner experiences and amused;” “then Mother closes her eyes the Agenda became a taboo in the Ashram observations, which she otherwise would and smiles, palms open, and goes within.” and for many disciples. There are other not have done. On 13 March 1962, she told There are also many footnotes that pro- criticisms of the form in which Satprem Satprem: vide historical context to the conversa- published the Agenda, but the inclusion of tions. At the start of each volume, chronol- these two factors seems to have created Listen, I told you once—it wasn’t ogies are provided of the major world the most damage. It is hoped that with the just words—and I thought you events that occurred during the year. passage of time, the destructiveness and understood and would remember: There are also addenda, the inclusion of painfulness of the allegations and criti- everything I write is absolutely various texts or documents that were re- cisms will diminish, and that the lasting, dependent on your work, in the ferred to in particular conversations. At even eternal value of Mother’s commen- sense that if you weren’t here I the end of each volume are brief summaries taries can take their proper place. It is wouldn’t write another word—just and highlights from each individual con- hoped that the disciples of Sri Aurobindo letters with “I send you my versation. It is clear that much care has and the Mother can rise above the human blessings.” Period. Not that I don’t gone into making the conversations as liv- foibles of particular individuals—the er- have time or can’t do it, but I don’t ing, illuminating, and accessible as possi- rors, ignorance, selfishness, or bad will— enjoy it. When we do something ble. It also appears from the comments of recognizing the relativity and ephemerality together, when we write, I get the people involved in translating the Agenda of these things, and read and utilize all in feeling it’s complete and has a into English that this same care and atten- the Agenda which is true, enduring, and certain quality that makes it useful. tion to detail and subtle nuance went into positively illuminating. In this essay, I When you aren’t here to write it, I the translations of the Agenda. hope to communicate something of the tre- feel something missing . . . Furthermore, continually we find in mendous wealth that can be found in None of this is random chance. the Agenda that it is through her interac- Mother’s Agenda for those participating in It’s not that we’re taking advantage tions with Satprem that the Mother found or interested in the work of Sri Aurobindo of circumstances, not at all; it was the words to speak about her experienc- and the Mother. decreed. es—through his questions, comments,

26 • Collaboration Summer 2008 understanding or misunderstanding, re- than 6,000 pages, in a brief article? Starting between two and three o’clock in quests for clarification, amplification, ex- with generalities, we can say that it pro- the afternoon. I now know that for tension. And for the most part we see that vides a window into the inner life of an the two worlds to join in a constant he was very much in tune with her, that he Avatar, a direct disclosure and detailed de- and conscious relationship what is understood and appreciated what she was scription of the Mother’s inner experienc- missing is an intermediate zone saying and experiencing, and that this es, thoughts, and activities. In this respect between the existing physical world openness and receptivity was essential for one could say it has much in common with and the supramental world as it the Mother to express herself. We find that Sri Aurobindo’s Record of Yoga, the per- exists. This zone has yet to be built, he was often inwardly experiencing the sonal record and diary of his sadhana dur- both in the individual same kinds of things that she was, perhaps ing his early years in Pondicherry, and with consciousness and in the objective on a different level, but nevertheless a re- Sri Aurobindo’s Letters on Yoga and On world, and it is being built. When I flection of what she was encountering, Himself, relatively more informal explana- formerly used to speak of the new and that their inner attunement was very tions of various practical aspects of world that is being created, I was deep. As a result, Satprem’s comments on sadhana, and about his life and work, re- speaking of this intermediate zone. his own experiences often stimulated the spectively. And similarly, when I am on ‘this’ Mother to discuss her related experience In the Agenda, there is a special focus side, in the realm of the physical from her own more profound point of view. on the Mother’s experiences of and in- consciousness—and I see the It is also important to say something sights into the most advanced stages of supramental power, the supramental about how the Mother viewed and valued the Integral Yoga, the transformation of light and substance constantly the work of the Agenda. Here we run into a the physical. It deals extensively with the permeating matter, I am seeing and potential contradiction, because in two changes that were taking place in the participating in the construction of successive conversations with Satprem, Mother’s consciousness and body due to this zone. (Mother’s Agenda, Vol. 1, the Mother seemed to say quite opposite the descent of the supramental conscious- pp. 137-138) things. In the earlier one, on 11 March ness and force. At the same time, it deals 1962, she expressed what might be inter- with the working of the supramental force There are many other examples of the preted as disinterest, and said that it con- on the earth as a whole, at various levels. Mother’s experiences which demonstrated tained things that were too personal and Many of the most important of these ele- unequivocally to her that there already could not be published. In the next conver- ments of the Agenda have been highlight- was a supramentalized subtle physical sation, on 13 March 1962, in response to ed in Satprem’s book The Mind of the world that, as she expressed it, existed as if Satprem’s disappointment and bewilder- Cells, and more briefly in Van Vrekhem’s like a lining to our own world. Somewhat ment about her previous comments, she book, The Mother. later, with subtle shifts in her conscious- clarified that what she meant was that it A fascinating example of this type of ness, she sometimes found herself in that was not for widespread circulation in content is her interpretation of her experi- supramentalized world very near and par- newspapers, magazines and the outside ence on 3 February 1958, which confirmed allel to our own, rather than in the physical world, because it was something sacred, to her that the birth of a new supramental world in which we normally exist, and after and she didn’t want it to be scoffed at. She world was taking place. She said: doing something there would find conse- said, “I deem this Agenda far too intimate, quences of her action here in this world. It far too near and dear to me, to be thrown as Before, I had an individual, appeared to her that part of the secret to fodder to a bunch of idiots!” She indicated subjective contact with the the supramental change of the physical that if she made it through the ordeal to the supramental world, whereas on was the interpenetration of that supramen- transformation of the physical, then she February 3, I went strolling there in talized subtle physical world into our mate- might even let it be shown to the public, as a concrete way—as concretely as I rial physical one. Her discussion of such the living proof of it would be there. And used to go strolling in Paris in times experiences brings a whole new light and she added that “if the Lord decides it’s not past—in a world that exists in itself, perspective on the nature of our existence for this time, well, then I will give it to those beyond all subjectivity. It is like a and of the supramental change. who have loved me, who have lived with bridge being built between the two More generally, there are numerous, me, worked with me, endeavored with me, worlds.” She said, “The unparalleled insights into psychological and who respect what was attempted. It supramental world exists in a processes crucial to spiritual change and will be my parting gift . . . if I go. And I don’t permanent way, and I am there realization. One thing that we find is that at intend to.” And she added, “And I don’t permanently in a supramental body. least for a period of time, the Mother found intend to give them a worthless gift.” I had proof of this today when my the use of a mantra essential, particularly How can one convey what treasures earthly consciousness went there for preparing the consciousness of the are contained in this 13 volume work, more and consciously remained there body and its cells for the reception of the

Summer 2008 Collaboration • 27 supramental consciousness, for concen- together in the cause of human unity and er life, including his personality, and learn trating its mechanical discursiveness. She collective spiritual progress. about significant verbal exchanges he had said that the purely psychological method Auroville figures prominently in the with the Mother that can be found no- is inadequate and that the repetition of a last volumes of the Agenda. She recount- where else. From a different standpoint, mantra, is necessary, because only it has a ed her visions, inspirations, and concrete one can find the Mother’s views and com- direct action on the body. She said that plans pertaining to its inception, as well as mentary on most of the major subjects of now with her mantra, she had done ten her observations and commentary about human inquiry, such as philosophy, reli- years of work in a few months. (Mother’s activities taking place there during its first gion, psychology, science, history, sociol- Agenda, Vol. 1, pp. 300-301) years. For example, she described her first ogy, politics, art, and literature. One can also learn a great deal about vision of the inside of the Matrimandir, Perhaps most significantly for us indi- occultism, for the Mother was a master of which she explained already existed on a vidually, we can find the living example of this realm to the extent that it was simply a higher plane of existence. She discussed the perfect yogic attitude and approach to natural part of her life and action. There are the need to establish a new kind of eco- the spiritual life, one of complete surrender recounted numberless inner experiences nomic system in Auroville without the cir- and courageous self-giving. It appears and symbolic visions, often prophetic and culation of money and without personal that as she came to work on the supramen- frequently illuminating. On the subject of property so as to avoid the distortions and tal change of the body, the nature of the death, for example, there are not only in- imbalances of present systems. On a more inner work became more and more one of a sights into its reason, purpose and mecha- interior level, we see how the Mother was simple and complete surrender into the nisms, there are also eye-witness accounts executing the overall project, not from the hands of the Lord. This inner surrender of of what was occurring on the inner dimen- mind or a personal power, but from the the body consciousness became an imper- sions during the physical passing of vari- pressure of a higher Force that compelled ative; it was either that or the experience of ous disciples and acquaintances. The people and things to arrange themselves severe and unbearable suffering. This was Mother also encountered several cases of in the true way. repeatedly expressed by such words as black magic, even attempts to end her life, On a personal level, there are insights “What You will Lord,” the attitude that ev- and we learn something about the nature into the Mother’s dealings with her spiritu- erything depended solely on the Lord’s and possible dangerous effects of the in- al children, countless examples of her love, will, or even more profoundly, “You alone visible worlds and how she dealt with care, and attention to the smallest details. exist,” the realization that all is the Lord. these situations. We find these repeatedly in her dealings At one point she expressed it thus: On the social level, the Mother con- with Satprem and his possibilities, difficul- tinually discussed her observations and ties, and revolts, but we also find it ex- In a certain attitude (but it’s difficult viewpoints about various world affairs pressed in relation to many other individu- to explain or define), in a certain and events, especially those concerning als, to the Ashramites and Aurovillians in attitude, everything becomes the India, viewpoints that saw the subtle forc- general, and to others in the outside world divine. Everything. And what is es at work behind the surface events. For with whom she came into inner or outer marvelous then is that when you example, there is fairly extensive discus- contact. What most characterized her atti- have the experience that everything sion about the formation of Bangladesh, tudes and interactions with others was pa- becomes divine, everything that is the various skirmishes and wars with Paki- tience with their difficulties and ignorance, contrary quite simply disappears stan, and about the threat of the invasion a powerful inner help to overcome and (fast or slow, right away or little by of India by China. We learn about the inner transform their limitations, and an unceas- little, depending on circumstances). character and the strengths and weak- ing, selfless love. She was not at all blind That’s really marvelous. That is nesses of various nations. At times the to the limitations and wrong-doing of her to say, becoming conscious that Mother discussed American politics, and disciples, and sometimes expressed her everything is divine is the best way the policies of Kennedy and Nixon. observations in a candid and critical way to make everything divine—you We learn not only about her views, in her conversations with Satprem. How- understand—to eliminate all but also about many instances of her oc- ever, her compassion, love, and support oppositions. (Mother’s Agenda, Vol. cult intervention in world affairs. One gets never seemed to waver. 12, p. 268). the impression that the Mother’s presence But even this rather extraordinary list during this dangerous period of the cold of recurring subjects and themes does not The Agenda contains a vast and still war was perhaps necessary to prevent ca- capture the contents of the Agenda. There to be fathomed and assimilated treasure of tastrophe. One important purpose of Au- are countless glimpses into the Mother’s spiritual knowledge and wisdom. Satprem roville seems to have been to counter the own life, inner and outer, beginning from has done much to summarize, highlight, forces leading to conflict between the na- her early childhood. We can also look more and interpret its contents in his various tions, providing the opportunity to work closely into Sri Aurobindo’s inner and out- books, but other points of view are needed.

28 • Collaboration Summer 2008 Source material

On finding the inner silence

by the Mother

Sweet Mother, why do men take pleasure in making a lot of noise?

In making a noise? Because they like to deaden themselves. In silence they have to face their own difficulties, they are in front of themselves, and usually they don’t like that. In the noise they for- get everything, they become stupefied. So they are happy. Con- stantly man rushes into external action in order not to have time to The Mother (Photo courtesy Sri Aurobindo Ashram) observe himself and how he lives. For him this is expressed by the desire to escape from boredom. Indeed, for some people it is much mind, it does not stir any longer, and the mental silence so ob- more tiresome to remain quiet—seated, or to be still. So for them it tained can become constant. Once you enter into this domain, represents an escape from boredom: to make a lot of noise, to com- you may very well never come out of it—the external mind always mit many stupidities, and become terribly restless; it is their way remains calm. of escaping boredom. And when they sit quietly and look at them- The only true solution is aspiration for the higher light. selves, they are bored. Perhaps because they are boring. That’s (CWM, Vol. 4, pp. 182) very likely. The more boring one is, the more one is bored. Very interesting people usually are not bored. (Collected Works of the * * * Mother (CWM), Vol. 7, pp. 24-25) Of course one can sit down and try... not to meditate, because * * * that’s an activity of thought which does not lead to experience, but to concentrate and aspire and open oneself to the force from That is, instead of being in a state of tension, instead of making a above; and if one does it persistently enough, there is a moment tremendous effort to silence the inner machine and be able to con- when one feels this force, this peace or this silence, this quietude centrate your thought upon what you want, when you do it quite descending, penetrating and descending into the being quite far. simply, naturally, without effort, automatically, and you decide to The first day it may be very little, and then gradually it becomes meditate for some reason or other, what you want to see, learn or more. (CWM, Vol. 7, p. 79) know remains in your consciousness and all the rest disappears as by a miracle; everything falls quiet in you, all your being be- * * * comes silent, your nerves are altogether soothed, your con- sciousness is wholly concentrated—naturally, spontaneously— “Silence is... more easily established by a descent from above.” and you enter with an intense delight into a yet more intense con- “From above” means what, Sweet Mother? templation. This is the sign that you have succeeded; otherwise it is not the thing. (CWM, Vol. 4, pp. 120-121) From the higher regions of consciousness. You see, if you open to the higher regions of consciousness and the force descends from * * * above, quite naturally it establishes a silence in the lower regions, for they are governed by this higher power which descends. This The mind must learn to be silent—remain calm, attentive, without comes from higher regions of the mind or from beyond, even from making a noise. If you try to silence your mind directly, it is a hard the supermind. So when this force and consciousness come job, almost impossible; for the most material part of the mind never down and enter into the consciousness of a lower plane, this con- stops its activity—it goes on and on like a non-stop recording sciousness becomes naturally quiet, for it is as though invaded, machine. It repeats all that it records and unless there is a switch flooded by that higher light which transforms it. to stop it, it continues and continues indefinitely. If, on the other In fact, this is even the only way of establishing a constant hand, you manage to shift your consciousness into a higher do- silence in one’s mind. It is to open oneself to higher regions and main, above the ordinary mind, this opening to the Light calms the let this higher consciousness, force, light descend constantly

Summer 2008 Collaboration • 29 into the lower mind and take possession of it. And here, when this and disturb it. It must be like a column of vibrations of aspiration happens, this lower mind can remain constantly quiet and silent, which nothing can touch—and in total silence—and therein, if because it is this one which acts and fills the whole being. One something comes down, what descends (and will be clothed in can act, write and speak without the mind being active, with this words in your mind and in sounds in your mouth) will be the force which comes from above penetrating the mind and using it; Word. But nothing less than this will do. (CWM, Vol. 6, p. 99) and the mind itself becomes just a passive instrument. And in fact, this is the only way of establishing silence; for once this is * * * established, the silence is established, the mind does not stir any longer, it acts only under the impulsion of this force when it man- How can we establish a settled peace and silence in the mind? ifests in it. It is like a very quiet, very silent field and the force when it comes puts the elements into movement and uses them, First of all, you must want it. and it finds expression through the mind without the mind’s being And then you must try and must persevere, keep on trying. agitated. It remains very quiet. (CWM, Vol. 6, 328-329) What I have just told you is a very good means. Yet there are oth- ers also. You sit quietly, to begin with; and then, instead of think- * * * ing of fifty things, you begin saying to yourself, “Peace, peace, peace, peace, peace, calm, peace!” You imagine peace and calm. It is quite certain that to create absolute silence is of all things the You aspire, ask that it may come: “Peace, peace, calm.” And then, most difficult, for many things of which one was not aware, be- when something comes and touches you and acts, say quietly, come enormous! There were all kinds of suggestions, move- like this, “Peace, peace, peace.” Do not look at the thoughts, do ments, thoughts, formations which went on as though automati- not listen to the thoughts, you understand. You know, when cally in the outer consciousness, almost outside the conscious- someone bothers you a great deal and you want to get rid of him, ness, on the frontiers of consciousness; and as soon as one you don’t listen to him, do you? Good! You turn your head away wants to be absolutely silent, one becomes aware of all these (gesture) and think of something else. Well, you must do that: things which go on moving, moving, moving and make a lot of when thoughts come, you must not look at them, must not listen noise and prevent you from being silent. That is why it is better to to them, must not pay any attention at all, you must behave as remain very quiet, very calm and at the same time very attentive to though they did not exist, you see! And then, repeat all the time something which is above you and to which you aspire, and if like a kind of—how shall I put it?—as an idiot does, who repeats there is this kind of noise passing like that around you (Mother the same thing always. Well, you must do the same thing; you moves her hands around her head), not to pay attention, not to must repeat, “Peace, peace, peace.” So you try this for a few min- look, not to heed it. If there are thoughts which go round and utes and then do what you have to do; and then, another time, round and round like this (gestures), which come and go, do not you begin again; sit down again and then try. Do this on getting look, do not pay attention, but concentrate upwards in a great up in the morning, do this in the evening when going to bed. You aspiration which one may even formulate—because often it helps can do this... look, if you want to digest your food properly, you the concentration—towards the light, the peace, the quietude, can do this for a few minutes before eating. You can’t imagine towards a kind of inner impassiveness, so that the concentration how much this helps your digestion! Before beginning to eat you may be strong enough for you not to attend to all that continues sit quietly for a while and say, “Peace, peace, peace!” and every- to whirl about all around. But if suddenly you say, “Ah, there’s thing becomes calm. It seems as though all the noises were going some noise! Oh, here is a thought!”, then it is finished. You will far, far, far away (Mother stretches out her arms on both sides) never succeed in being quiet. Have you never seen those people and then you must continue; and there comes a time when you no who try to stop a quarrel by shouting still louder than the ones longer need to sit down, and no matter what you are doing, no who are quarrelling? Well, it is something like that. (Mother matter what you are saying, it is always “Peace, peace, peace.” laughs.) (CWM, Vol. 6, 309-310) Everything remains here, like this, it does not enter (gesture in front of the forehead), it remains like this. And then one is always * * * in a perfect peace... after some years. But at the beginning, a very small beginning, two or three What I have said there (Mother shows “The Four Austerities”) is minutes, it is very simple. For something complicated you must that one must keep the right attitude and be mentally silent: an make an effort, and when one makes an effort, one is not quiet. It attitude not expressed through words or through formulated is difficult to make an effort while remaining quiet. Very simple, thoughts, but through a living state of consciousness. An atti- very simple, you must be very simple in these things. It is as tude of aspiration, you understand . . . An aspiration for all that is though you were learning how to call a friend: by dint of being essentially true, real, perfect. And this aspiration must be free called he comes. Well, make peace and calm your friends and call from words, simply a silent attitude, but extremely intense and them: “Come, peace, peace, peace, peace, come!” (CWM, Vol. 6, unvacillating. Not a word must be allowed the right to enter there pp. 313-314)

30 • Collaboration Summer 2008 Silence: the first necessity

by Sri Aurobindo

he first step is a quiet mind—silence is a further step, but quietude must be there; and by a quiet mind I mean a men- Ttal consciousness within which sees thoughts arrive to it and move about but does not itself feel that it is thinking or iden- tifying itself with the thoughts or call them its own. Thoughts, mental movements may pass through it as wayfarers appear and pass from elsewhere through a silent country—the quiet mind ob- serves them or does not care to observe them, but, in either case, does not become active or lose its quietude. Silence is more than quietude; it can be gained by banishing thought altogether from the inner mind keeping it voiceless or quite outside; but more eas- Sri Aurobindo. (Photo courtesy Sri Aurobindo Ashram) ily it is established by a descent from above—one feels it coming down, entering and occupying or surrounding the personal con- sciousness which then tends to merge itself in the vast imperson- * * * al silence. (Letters on Yoga, p. 636) One thing perhaps needs to be kept in view—this pure stillness * * * of the mind is always the required condition, the desideratum, but to bring it about there are more ways than one. It is not, for in- Then for the tumultuous activity of the mind which prevents your stance, only by an effort of the mind itself to get clear of all intru- concentration. But that or else a more tiresome, obstinate, grind- sive emotion or passion or of its own characteristic vibrations or ing, mechanical activity is always the difficulty when one tries to of the obscuring fumes of a physical inertia which brings about concentrate and it takes a long time to get the better of it. That or the sleep or torpor of the mind instead of its wakeful silence that the habit of sleep which prevents either the waking concentration the thing can be done—for this is only the ordinary process of or the conscious samadhi or the absorbed and all-excluding the yogic path of knowledge. It can happen also by a descent trance which are the three forms that yogic concentration takes. from above of a great spiritual stillness imposing silence on the But it is surely ignorance of yoga, its process and its difficulties mind and heart and the life stimuli and the physical reflexes. A that makes you feel desperate and pronounce yourself unfit for sudden descent of this kind or a series of descents accumulative ever because of this quite ordinary obstacle. The insistence of the in force and efficacy is a well-known phenomenon of spiritual ordinary mind and its wrong reasonings, sentiments and judg- experience. Or again one may start a process of one kind or anoth- ments, the random activity of the thinking mind in concentration er for the purpose which would normally mean a long labour and or its mechanical activity, the slowness of response to the veiled be seized, even at the outset, by a rapid intervention or manifes- or the initial touch are the ordinary obstacles the mind imposes, tation of the Silence with an effect out of all proportion to the just as pride, ambition, vanity, sex, greed, grasping of things for means used at the beginning. One commences with a method, but one’s own ego are the difficulties and obstacles offered by the the work is taken up by a Grace from above, from That to which vital. As the vital difficulties can be fought down and conquered, one aspires or an irruption of the infinitudes of the Spirit. It was in so can the mental. Only one has to see that these are inevitable this last way that I myself came by the mind’s absolute silence, obstacles and neither cling to them nor be terrified or over- unimaginable to me before I had its actual experience. (Letters on whelmed because they are there. One has to persevere till one can Yoga, p. 179) stand back from the mind as from the vital and feel the deeper and larger mental and vital Purushas within one which are capable of * * * silence, capable of a straight receptivity of the true Word and Force as of the true silence. If the nature takes the way of fighting It is not an undesirable thing for the mind to fall silent, to be free down the difficulties first, then the first half of the way is long and from thoughts and still—for it is oftenest when the mind falls si- tedious and the complaint of the want of the response of the Di- lent that there is the full descent of a wide peace from above and vine arises. But really the Divine is there all the time, working be- in that wide tranquillity the realisation of the silent Self above the hind the veil as well as waiting for the recognition of his response mind spread out in its vastness everywhere. Only, when there is and for the response to the response to be possible. (Letters on the peace and the mental silence, the vital mind tries to rush in Yoga, p. 195) and occupy the place or else the mechanical mind tries to raise up

Summer 2008 Collaboration • 31 for the same purpose its round of trivial habitual thoughts. What source without the fundamental peace and calm of the Spirit be- the sadhak has to do is to be careful to reject and hush these out- ing troubled. (Letters on Yoga, p. 105) siders, so that during the meditation at least the peace and qui- etude of the mind and vital may be complete. This can be done * * * best if you keep a strong and silent will. That will is the will of the Purusha behind the mind; when the mind is at peace, when it is The solitude of the self in the Divine has no doubt to be active as silent one can become aware of the Purusha, silent also, separate well as passive and static; but none who has not arrived at the from the action of the nature. silence and motionless solitude of the eternal Self can have the To be calm, steady, fixed in the spirit, dhîra, sthira, this qui- free and integral activity of the higher divine Nature. For the ac- etude of the mind, this separation of the inner Purusha from the tion is based on the silence and by the silence it is free. (Letters outer Prakriti is very helpful, almost indispensable. So long as the on Yoga, p. 131) being is subject to the whirl of thoughts or the turmoil of the vital movements, one cannot be thus calm and fixed in the spirit. To * * * detach oneself, to stand back from them, to feel them separate from oneself is indispensable. (Letters on Yoga, p. 638) The stillness of the mind means first the falling to rest of the ha- bitual thought movements, thought formations, thought cur- * * * rents which agitate the mind-substance, and that for many is a sufficient mental silence. But even in this repose of all thought Yes, the inward move is the right one. To live within in the peace movements or movements of feelings, when one looks more and silence is the first necessity. I spoke of the wideness because closely at it, one sees that this mind-substance is in a constant in the wideness of silence and peace (which the yogins recognise state of very subtle vibration, not at first easily observable, but as the realisation of self at once individual and universal) is the afterwards quite evident—and that state of constant vibration basis for harmonising the inward and the outward. It will come. may be as harmful to the exact reflection or reception of the de- (Letters on Yoga, p. 650) scending Truth as any more formed thought movement—for it is the source of a mentalisation which can diminish or distort the * * * authenticity of the higher Truth or break it up into mental refrac- tions. When I speak of a still mind, I mean one in which these dis- It is not possible for the spontaneous silent condition to last al- turbances are no longer there. As they fall quiet one can feel the ways at once but that is what must grow in one till there is a con- increasing stillness and a resultant clearness as palpable as one stant inner silence—a silence which cannot be disturbed by any can perceive the stillness and clearness of a physical atmo- outward activity or even by any attempt at attack or disturbance. sphere. (Letters on Yoga, p. 180) The condition you describe shows precisely the growth of this inner silence. It has to fix itself eventually as the basis of all * * * spiritual experience and activity. It does not matter if one does not know what is going on within behind the silence. For there are two The vital mind is usually energetic and creative even in its more conditions in the yoga, one in which all is silent and there is no mechanical rounds, so it must be the physical that is turning. It is thought, feeling or movement even though one is acting outward- that and the mechanical that last longest, but these too fall silent ly as others do—another in which a new consciousness becomes when the peace and silence become massive and complete. After- active bringing knowledge, joy, love and other spiritual feelings wards knowledge begins to come from the higher planes—the and inner activities, but yet at the same time there is a fundamental Higher Mind to begin with, and this creates a new action of silence or quietude. Both are necessary in the development of the thought and perception which replaces the ordinary mental. It inner being. The absolutely silent state, which is one of lightness, does that first in the thinking mind, but afterwards also in the vital voidness and release, prepares the other and supports it when it mind and physical mind, so that all these begin to go through a comes. (Letters on Yoga, p. 648) transformation. This kind of thought is not random and restless, but precise and purposeful—it comes only when needed or * * * called for and does not disturb the silence. Moreover the element of what we call thought there is secondary and what might be It is by full entry into this wideness of the Self that cessation of called a seeing perception (intuition) takes its place. But so long mental activity becomes possible; one gets the inner Silence. Af- as the mind does not become capable of a complete silence, this ter that this inner Silence can remain even when there is activity of higher knowledge, thought, perception either does not come any kind; the being remains silent within, the action goes on in the down or, if partially it does, it is liable to get mixed up with or im- instruments, and one receives all the necessary initiations and itated by the lower, and that is a bother and a hindrance. So the execution of action whether mental, vital or physical from a higher silence is necessary. (Letters on Yoga, p. 329)

32 • Collaboration Summer 2008 Single and free, yet innumerably living, The poetry room All in thyself and thyself in all dwelling, Act in the world with thy being beyond it. Soul, exceed life’s boundaries; Spirit, surpass the universe. Ascent Outclimbing the summits of Nature, Transcending and uplifting the soul of the finite, 1. The silence Rise with the world in thy bosom, Into the Silence, into the Silence, O Word gathered into the heart of the Ineffable. Arise, O Spirit immortal, One with the Eternal, live in his infinity, Away from the turning Wheel, breaking the magical Circle. Drowned in the Absolute, found in the Godhead, Ascend, single and deathless: Swan of the supreme and spaceless ether wandering winged Care no more for the whispers and the shoutings in the darkness, through the universe. Pass from the sphere of the grey and the little, Spirit immortal. Leaving the cry and the struggle, Into the Silence for ever. —Sri Aurobindo

Vast and immobile, formless and marvelous, Descent Higher than Heaven, wider than the universe, In a pure glory of being, All my cells thrill swept by a surge of splendour, In a bright stillness of self-seeing, Soul and body stir with a mighty rapture, Communing with a boundlessness voiceless and intimate, Light and still more light like an ocean billows Make thy knowledge too high for thought, thy joy too deep for Over me, round me. emotion; At rest in the unchanging Light, mute with the wordless self- Rigid, stone-like, fixed like a hill or statue, vision, Vast my body feels and upbears the world’s weight; Spirit, pass out of thyself; Soul, escape from the clutch of Dire the large descent of the Godhead enters Nature. Limbs that are mortal. All thou hast seen cast from thee, O Witness. Turn to the Alone and the Absolute, turn to the Eternal: Voiceless, thronged, Infinity crowds upon me; Be only eternity, peace and silence, Presses down a glory of power eternal; O world-transcending nameless Oneness, Mind and heart grow one with the cosmic wideness; Spirit immortal. Stilled are earth’s murmurs.

2. Beyond the silence Swiftly, swiftly crossing the golden spaces Out from the Silence, out from the silence, Knowledge leaps, a torrent of rapid lightnings; Carrying with thee the ineffable Substance, Thoughts that left the Ineffable’s flaming mansions, Carrying with thee the splendour and wideness, Blaze in my spirit. Ascend, O Spirit immortal. Assigning to Time its endless meaning, Slow the heart-beats’ rhythm like a giant hammer’s; Blissful enter into the clasp of the Timeless. Missioned voices drive to me from God’s doorway Awake in the living Eternal, taken to the bosom of love of the Words that live not save upon Nature’s summits, Infinite, Ecstasy’s chariots. Live self-found in his endless completeness, Drowned in his joy and his sweetness, All the world is changed to a single oneness; Thy heart close to the heart of the Godhead for ever. Souls undying, infinite forces, meeting, Join in God-dance weaving a seamless Nature, Vast, God-possessing, embraced by the Wonderful, Rhythm of the Deathless. Lifted by the All-Beautiful into his infinite beauty, Love shall envelop thee endless and fathomless, Mind and heart and body, one harp of being, Joy unimaginable, ecstasy illimitable, Cry that anthem, finding the notes eternal,— Knowledge omnipotent, Might omniscient, Light and might and bliss and immortal wisdom Light without darkness, Truth that is dateless. Clasping for ever. One with the Transcendent, calm, universal, —Sri Aurobindo

Summer 2008 Collaboration • 33 Fibers of Light From Gitanjali

I do not know why, but when I say ‘Hail, Master!’ Leave this chanting and singing and The sun and stars seem to run in my breath, telling of beads! Whom dost thou My muscles are as if fibers of light, worship in this lonely dark corner of a My being flies to strange lands and waters, temple with doors all shut? Open My lips touch gardens of flowers, my hands I thine eyes and see thy God is not before thee! exchange with some other hands, He is there where the tiller is tilling A stranger moves my tongue. the hard ground and where the path- The universe runs into me, and I into the Universe. maker is breaking stones. He is with I seem a strange misty form. Like vapor I pass into them in sun and in shower, and his the being of others, and they passing within me garment is covered with dust. Put off become my guests. thy holy mantle and even like him come It seems fair forms of rolling beauty roll as waves on down on the dusty soil! the sea—Hail, Lord! All are each other’s! Deliverance? Where is this deliverance Our shape and limbs run into each other. to be found? Our master himself has I find my bones at times strike within me against joyfully taken upon him the bonds of the bones of someone else. creation; he is bound with us all for ever. Our deeds and thoughts jostle and run into each other. Come out of thy meditations and I see a hundred souls blend in me, and I interchange leave aside thy flowers and incense! my blood and brain thus with a hundred more What harm is there if thy clothes in a single breath; and, calm in solitude, I find a society. become tattered and stained? Meet him and stand by him in toil and in —Anonymous sweat of thy brow.

The living God —Rabindranath Tagore

He who is in you and outside you, From Passage to India Who works through all hands, Who walks on all feet, O vast Rondure, swimming in space, Whose body are all ye, Cover’d all over with visible power and beauty, Him worship, and break all other idols! Alternate light and day and the teeming spiritual darkness, Unspeakable high processions of sun and moon and countless He who is at once the high and low, stars above, The sinner and the saint, Below, the manifold grass and waters, animals, mountains, Both God and worm, trees, Him worship—visible, knowable, real omnipresent, Now first it seems my thought begins to span thee. Break all other idols! [. . .]

In whom is neither past life Passage indeed O soul to primal thought, Nor future birth nor death, Not lands and seas alone, thy own clear freshness, In whom we always have been The young maturity of brood and bloom, And always shall be one, To realms of budding bibles. Him worship, Break all other idols! O soul, repressless, I with thee and thou with me, Ye fools! Who neglect the living God, Thy circumnavigation of the world begin, And His infinite reflections with which the world is full. Of man, the voyage of his mind’s return. While ye run after imaginary shadows, To reason’s early paradise, That lead alone to fights and quarrels, Back, back to wisdom’s birth, to innocent intuitions, Him worship, the only visible! Again with fair creation. Break all other idols! O we can wait no longer, —Vivekananda We too take ship O soul,

34 • Collaboration Summer 2008 Joyous we too launch out on trackless seas, Reckoning ahead O soul, when thou, the time achiev’d, Fearless for unknown shores on waves of ecstasy to sail, The seas all cross’d, weather’d the capes, the voyage done, Amid the wafting winds, (thou pressing me to thee, I thee to me, Surrounded, copest, frontest God, yieldest, the aim attain’d, O soul,) As fill’d with friendship, love complete, the Elder Brother Caroling free, singing our song of God, found, Chanting our chant of pleasant exploration. The Younger melts in fondness in his arms.

With laugh and many a kiss, Passage to more than India! (Let others deprecate, let others weep for sin, remorse, Are thy wings plumed indeed for such far flights? humiliation,) O soul, voyagest thou indeed on voyages like those? O soul thou pleasest me, I thee. Disportest thou on waters such as those? Ah more than any priest O soul we too believe in God, Soundest below the Sanscrit and the Vedas? But with the mystery of God we dare not dally. Then have thy bent unleash’d.

O soul though pleasest me, I thee, Passage to you, your shores, ye aged fierce enigmas! Sailing these seas or on the hills, or waking in the night, Passage to you, to mastership of you, ye strangling problems! Thoughts, silent thoughts, of Time and Space and Death, with You, strew’d with the wrecks of skeletons, that, living, never waters flowing, reach’d you. Bear me indeed as through the regions infinite, Whose air I breathe, whose ripples hear, lave me all over, Passage to more than India! Bathe me O God in thee, mounting to thee, O secret of the earth and sky! I and my soul to range in range of thee. Of you O waters of the sea! O winding creeks and rivers! Of you O woods and fields! of you strong mountains of my O Thou transcendent, land! Nameless, the fibre and the breath, Of you O praires! of you gray rocks! Light of the light, shedding forth universes, thou centre of them, Thou mightier centre of the true, the good, the loving, O morning red! O cloud! O rain and snows! Thou moral, spiritual fountain—affection’s source—thou O day and night, passage to you! reservoir (O pensive soul of me—O thirst unsatisfied—waitest not there? O sun and moon and all you stars! Sirius and Jupiter! Waitest not haply for us somewhere there the Comrade perfect?) Passage to you! Thou pulse—thou motive of the stars, suns, systems, That, circling, move in order, safe, harmonious, Passage, immediate passage! the blood burns in my veins! Athwart the shapeless vastness of space, Away O soul! hoist instantly the anchor! How should I think, how breathe a single breath, how speak, Cut the hawsers—haul out—shake out every sail! if out of myself, Have we not stood here like trees in the ground long enough? I could not launch, to those, superior universes? Have we not grovel’d here long enough, eating and drinking like mere brutes? Swiftly I shrivel at the thought of God, Have we not darken’d and dazed ourselves with books long At Nature and its wonders, Time and Space and Death, enough? But that I, turning, call to thee O soul, thou actual Me, And lo, thou gently masterest the orbs, Sail forth—steer for the deep waters only, Thou matest Time, smilest content at Death, Reckless, O soul, exploring, I with thee, and thou with me, And fillest, swellest full the vastnesses of Space. For we are bound where mariner has not yet dared to go, And we will risk the ship, ourselves and all. Greater than stars or suns, Bounding O soul thou journeyest forth; O my brave soul! What love than thine and ours could wider amplify? O farther farther sail! What aspirations, wishes, outvie thine and ours O soul? O daring joy, but safe! are they not all the seas of God? What dreams of the ideal? What plans of purity, perfection, O farther, farther, farther sail! strength, What cheerful willingness for others’ sake to give up all? —Walt Whitman For others’ sake to suffer all?

Summer 2008 Collaboration • 35 Men best show their character in trifles, In absence of clearly defined goals, we be- Apropos where they are not on their guard. It is in come strangely loyal to performing daily the simplest habits, that we often see the acts of trivia. —Author unknown boundless egotism which pays no regard The more a man knows, the more he for- to the feelings of others and denies noth- To rejoice in another’s prosperity, is to gives. —Catherine the Great ing to itself. —Arthur Schopenhauer give content to your own lot: to mitigate another’s grief, is to alleviate or dispel A loving heart is the truest wisdom. Such as are thy habitual thoughts, such your own. —Thomas Edwards —Charles Dickens also will be the character of thy mind; for the soul is dyed by the thoughts. —Mar- There is always an easy solution to every Nature and wisdom never are at strife. cus Aurelius human problem—neat, plausible, and —Plutarch wrong. — H.L. Mencken Try not to become a man of success but a It is easier to be wise for others than for man of value. —Albert Einstein You must look into other people as well as ourselves. —Francois de la Rochefou- at them. —Lord Chesterfield cauld If you have built castles in the air, your work need not be lost; that is where they One who fears failure limits his activities. The art of being wise is knowing what to should be. Now put foundations under Failure is only the opportunity to more in- overlook. —William James them. —Henry David Thoreau telligently begin again. —Henry Ford

The fact is, that to do anything in the The power of imagination makes us infi- Happiness does not consist in pastimes world worth doing, we must not stand nite. —John Muir and amusements but in virtuous activities. back shivering and thinking of the cold —Aristotle and danger, but jump in and scramble First say to yourself what you would be; through as well as we can. —Robert Cush- and then do what you have to do. —Epic- You’re happiest while you’re making the ing tetus greatest contribution. —Robert F. Kennedy Every day do something that will inch you Happy are those who dream dreams and closer to a better tomorrow. —Doug Fire- are ready to pay the price to make them Go confidently in the direction of your baugh come true. —Leon J. Suenes dreams. Live the life you have imagined. —Henry David Thoreau God ever works with those who work with Ah, but a man’s reach should exceed his will. —Aeschylus grasp, or what’s a heaven for? —Robert The future belongs to those who believe in Browning the beauty of their dreams. —Eleanor Heaven never helps the man who will not Roosevelt act. —Sophocles The significance of a man is not in what he attains but in what he longs to attain. Far away in the sunshine are my highest You cannot dream yourself into a charac- —Kahil Gibran aspirations. I may not reach them, but I can ter; you must hammer and forge yourself look up and see their beauty, believe in one. —Henry David Thoreau Every ceiling, when reached, becomes a them, and try to follow where they lead. floor, upon which one walks as a matter of —Louisa May Alcott Be your character what it will, it will be course and prescriptive right. —Aldous known, and nobody will take it upon your Huxley My life has been full of terrible misfortunes word. —Lord Chesterfield most of which never happened. —Michel A strong imagination begetteth oppor- de Montaigne Reputation is what men and women think tunity. —Michel de Montaigne of us; character is what God and angels Live in each season as it passes; breathe know of us. —Thomas Paine We can always redeem the man who as- the air, drink the drink, taste the fruit, and pires and strives. —Johann Wolfgang von resign yourself to the influences of each. Sow an act, and you reap a habit; sow a Goethe —Henry David Thoreau habit, and you reap a character; sow a character, and you reap a destiny. Arguing with a fool proves there are two. I never think of the future—it comes soon —George Dana Boardman —Doris M. Smith enough. —Albert Einstein

36 • Collaboration Summer 2008