Wednesday, December 15, 2010

Sujata Nahar remembered on birth anniversary

From overman foundation date 15 December 2010 15:51 subject From Overman Foundation: Memorial Service on Sujata Nahar
Dear Friends,
A Memorial Service dedicated to the loving memory of Sujata Nahar (1925-2007), one of the most devoted and faithful disciples of Sri Aurobindo and the Mother was held on Sunday, 12 December 2010, at the Head Office of Overman Foundation to commemorate the 85th Birth Anniversary of the great sadhika and former inmate of Sri Aurobindo Ashram who was also one of the co-founders of Mira Aditi Centre and author of the well-known series on the Mother’s life titled Mother’s Chronicles.
To read the report of the ceremony please click on the following link:
 With warm regards, Anurag Banerjee
Chairman, Overman Foundation.

[A Vision of Sujata Nahar « The Mother's Lasso 24 Nov 2009 ... Translator's note: In 1995, Sujata Nahar's younger sisters Sumitra and Suprabha had gone to visit her at her residence in Kotagiri. ...
Nirmal Singh Nahar on Satprem and Sujata « The Mother's Lasso 24 Oct 2010 ... Born on 28 July 1922, he is the fourth son of Prithwi Singh Nahar and elder brother of Sujata Nahar. He received his early education at ...
Prithwi Singh Nahar « The Mother's Lasso 2 Jul 2009 ... Sujata Nahar writes about her years at Shantiniketan: “From the end of .....Sujata Nahar writes: “It must have been sometime in 1933 that I ...]

Tuesday, December 14, 2010

The Ashram is preparing for a big change. Are you Reddy?

For several years, Sraddhalu Ranade, while a member of the Sri Aurobindo Ashram and one who receives and enjoys all the benefits of residence, boarding, and material needs from the ashram, is known to have spent most of his week in Gurgaon, Haryana. From there Mr. Ranade flew to and from the Sri Aurobindo Ashram every week. And now, as everyone knows, Mr. Ranade is busy starting lawsuits against the ashram Trustees and members of the Sri Aurobindo Ashram such as Peter Heehs. How did Mr. Ranade get the substantial funding required for these activities? Here are some revealing accounts which, perhaps, Mr. Ranade would like to clarify. [...]

For ten years I have been wandering across South India

From Paulette to "Tusar N. Mohapatra" date 14 December 2010 18:02 subject please post the attachment
Tusar, please post the attachment. I started replying to August (how nice! I did not know that he too worked at the Matrimandir construction and lived in the surroundings); but it became too long so it has to be posted separately. Paulette

Contrarily to Patrizia Norelli and her watchdogs, I worked at the Matrimandir construction site, starting from 1977, when the only way to access the roof was by climbing aerial stairs. Two friends of mine joined, cycling with me from Pondy. One was my future husband. They suffered from vertigo but one day they followed me to the top; since then they too started working at the monthly non-stop, full moon concretings. I used to sleep in the hollow at the bottom of the urn, while my fiancé slept under the banyan tree; at dawn we moved back to a friend’s room in the Camp. Every time I returned to Pondy humbled by the stern life of those living at the Camp and working at the Matrimandir, day in and day out, under the rain as under the scorching sun, unfalteringly.

On Mother’s Centenary Day, during the collective meditation, I was sitting in the hollow of the Samadhi tree, my customary place since the beginning. Robert was next to me. On that solemn occasion we consecrated our life to Sri Aurobindo’s yoga, pledging to move to Auroville so as to work at the Matrimandir construction. When this finally happened the months I spent cleaning clamps in the Chamber during the monsoon, alone, were the most ecstatic moments I ever lived, in thirty-seven years of sadhana. I do know what power the Chamber has, even when it was just a working place. When the rain got over I resumed working on the roof and the scaffoldings. I also carried pipes, with the same strength of a man, along with a tall Aurovilian. I was small and thin, obviously it was not me who had such force. This is when I experienced in full, down to the very physical, that the Mother does the work for us.

Nobody here bothers about the perpetual rails of certain characters harassing Auroville for decades. Those who, like me, have been working at the Matrimandir construction site, know by DIRECT EXPERIENCE what the Matrimandir is. Nothing is as powerful as using one’s body at the service of the Divine. Integral Yoga is a complete path, down to the least cell, offering one’s entire being. This replies as well to the claims of other people whose distorted mind eclipses the other parts and planes of being, left hopelessly idle, thus turning their ‘sadhana’ into a caricature.

As for Guruship, I know directly how a true Guru is, and what qualities he/she bestows. For ten years I have been wandering across South India discussing with gurus (and swamis from Ramakrishna Mutt, Chinmaya Mission etc.) my findings on the psycho-physical mutations occurring from the moment of Self–realization onwards. As Sri Aurobindo expounds, his path is a synthesis of all paths of yoga; in the light of this I have been initiated by two Tamil siddhas into Kundalini and Kriya yoga, and by a famous Karnataka saint into hathayoga. I have also been close to Mata Krishnabai and her successor Swami Sacchidananda (Papa Ramdas Ashram). To Father Bede Griffith (Shantivanam, where I met my future husband). Yogi Ramsuratkumar (Tiruvannamalai). I have met the late Mother of the Jains, and Swami Ganapati Sacchidananda, a wondrous musician. Above all, I am close to Mata Amritanandamayi and the Kanceepuram Shankaracharias (I am the only Westerner disciple, there, along with the princess Irene of Greece). I have studied the teachings of Dattatreya, Adi Shankara, Swami Vivekananda, Ramana Maharshi and others from within the perspective of Integral Yoga. I was offered to stay in any of those and other ashramas by the respective gurus, free to pursue my own path, as a disciple of Sri Aurobindo and the Mother, without demands or conditionings on their side. But I always ended up returning to Auroville and, since years, there is no need to move around and discuss, everything is clear.

From the earliest days the Ashram, and afterwards Auroville, have been plagued by people posing as Sri Aurobindo’s or the Mother’s reincarnations, or their emissaries and spokespersons. But no one is as tenacious as Patrizia Norelli & Co. Mother Mira tried as well, but after a while she had the good taste to leave us in peace; moreover, having followers on her own, she doesn’t need to try to steal some from here.

I know exactly what happens when somebody lives in proximity of Patrizia Norelli (and her horses), I know how she treats people. I was given a nine page paper by someone refuting in detail all her claims and which, alone, settles the matter for good. I advised the writer not to forward it to the lady because she would have threatened him too with a court case, as she did with me.

I invite Lori Tompkins, Robert Wilkinson and Patrizia Norelli to have Mata Amritanandamayi’ s darshan, if she ever comes a third time to Pondy (she will never come to Auroville, she told me personally, not to interfere “with the atmosphere of the great Masters over there”). At Amma’s presence the happy trio will see how the Aurovilians flock en masse, called by her ocean love and compassion, which is the only thing needed, and the hallmark of a true guru.

Hoping to be left finally in peace, instead of reading my name littered everywhere in the internet, because of someone whom we go on steadily ignoring for the past 36 years, and who simply does not exist in our own universe, by by, American pie! Paulette

Monday, December 13, 2010

Invisible hatred for Sri Aurobindo hissing underneath

From Sunil to date 13 December 2010 08:18 subject For posting
To the followers of Peter Heehs,
People who do not follow the yoga but consider themselves associated with Sri Aurobindo to bring self-importance to their life or whatever the motive behind usually fall in the category as Prasanta Chakravarty and even write like Peter. As they are not sadhaks and have not understood anything experientially they have no difficulty in giving out their sordid interpretations of things. What has been written or said translates itself to what they are capable of grasping from the consciousness in which they live. People who are not open spiritually because of their Karma or evil intentions cannot find anything spiritual even with Sri Aurobindo. Such people like to promote Peter Heehs so that they can remain comfortable in their own slumber. And if you see carefully there is always some sort of frustration underneath, and the invisible hatred for Sri Aurobindo hissing. 
Sri Aurobindo’s way is the adventure of consciousness, the uplifting of one experience to the heights unimaginable by the mind. To be able to see the whole world at the same time, to experience things not just by the surface but closer to their truth of originality. To see and feel the stroke of the Divine behind the whisk of the air the smile of a stranger. To feel oneness in all that is and beyond...
Who is open for this discovery is Sri Aurobindo’s disciple. Sunil

Sunday, December 12, 2010

If you neither cling to the divine nor surrender to the Divine

From Sunil date 12 December 2010 14:53 subject For posting
“There are two paths of yoga, (…) You take it in with every breath.”

The baby cat or the baby monkey method is used as an example to describe one’s approach towards the Divine in the Sadhana. According to one’s personal nature the individual approaches the Divine and may be a baby cat or a baby monkey or may vary depending on how the movement of the consciousness is working. The psychic approach of the cat where one surrenders completely to the Divine and has no personal interference is considered to produce results faster than the monkey approach where one does not surrender or rely totally on the Divine but clings to the divine and in this clinging is led by the Divine.
But if you neither cling to the divine nor surrender to the Divine, you are not doing Sadhana and cannot claim any fruit of the Sadhana. What you are is an insignificant grain in the vast universe, a small particle in the flow of the Nature. Yoga is not done without doing, and you don’t qualify for either path of the Yoga automatically. As long as we live in the ordinary nature the personal effort of the individual remains indispensable. Sunil

Aurobindo Ghose brooks little dissent

“If hatred is demoralizing, it is also stimulating,” writes Aurobindo Ghose in one of his early essay titled On Nationalism after returning to India from England in 1893. This pithy, striking statement possibly sums up the moral basis of violence as a stimulus among the swadeshi revolutionaries. In order to get rid of the torpor and inertia that one associates with the guna of tamas, political hatred must be brought into the fore as a necessary form of vitalist rajas. It is a deeply awe-inspiring trope in the revolutionary armory that justifies an actual, physical, political action. Aurobindo Ghose was not exempt from joyously celebrating such a moment.
On the other hand, the same man also clearly eschews such vitalist tendencies while giving shape to his political thought. In The Human Cycle, for instance, Aurobindo considers Nietzsche and Bergson’s critique of the Cartesian rational subject founded on the ideas of will-to live and intuition as inadequate, since it builds up on “…crude vitalistic notions of blood, race, life-room…” It is a futurist spiritual anarchism that interests Ghose, not the grossness of gore and slime.
A popular way to account for such a disjunction is to highlight Aurobindo’s one-year stint in the prison (particularly the time spent in solitary confinement) and the dramatic trial between May 1908- May 1909 and mark that experience as the transformative catalyst to the spiritual turn. Besides opting for easy pyschologization, such explanations routinely help strengthen the charismatic myth around the revolutionary as a selfless ascetic. Binoy Sarkar, a deeply philosophic revolutionary close to Aurobindo says “No sooner does Aurobindo gets implicated in the Alipore Conspiracy Case in 1908, he becomes an instant political winner. Immediately people begin relating everything since 1905 with Aurobindo’s name. Even Bipin Pal’s considerable reputation drowned in this din. The secret philosophy to Aurobindo’s fame is the bomb. Without the bomb, he would merely remain a selfless nationalist savant—would never be worshipped as a renowned Indian hero. And in that case, I doubt whether people would acclaim his philosophy as much as they do today.” (Binoy Sarkar er Boithoke, translation mine)
Aurobindo himself writes about his introspective moments in the prison: readings of the Gita and Upanishads, practicing yoga, hearing and feeling Vivekananda and seeing Krishna in his meditation and even levitating. It could be that going through intense physical pain and discomfort, for the middle-class revolutionary, prison also becomes a site for controlling and denying his physical, animal desires, leading to a glorification of austere practices and speculative introspection. Besides, there is also an urge to read the nation symbolically as a vast prison-house. That would mitigate the pain of the actual confinement by seeing the prison as an honest place to be. In Tales of Prison Life, Aurobindo traverses further: “This state of imprisonment is the perennial condition of man,” he remarks, but goes on to highlight that freedom for human race can be achieved through “Restraint, self-torture, indifference, Stoicism, Epicureanism, Asceticism, Vedanta, Buddhism, Advaita, the doctrine of Maya, Raja Yoga, Hatha Yoga, Gita, the paths of knowledge, Devotion, and Action—the paths are many, the goal is the same. The aim is always—victory over the body, getting rid of the domination of the physical, the freedom of the inner life.” It is worth noting that, as befits a chiliast, Ghose never denies action. Indeed, a political Vedantist, much like the godly Puritan, detests a fugitive and cloistered virtue. Hence, it is not surprising when Ghose says “ Thanks to my experience of these twelve months I have been able to return to the world of action with tenfold hope, with a fixed notion about Indian superiority…”
What is at the source of such a conflict between immanent and transcendent anarchism, between a joyous celebration of hostility and a quest for surpassing tranquility?
It is quite clear that Aurobindo not only helped organize secret societies in Bengal but also around 1902, established contacts with extremists in Maharashtra. He was more interested, it appears, for a grand revolutionary moment than piecemeal acts of terror. It was a question of strategy for him rather than tactics. In a retrospective talk much later, for instance, he remarks: “My idea was an open armed revolution in the whole of India. What they did at that time was very childish, e.g. beating magistrates and so on. Later it turned into terrorism and dacoities etc. which were not at all my idea or intention.” (Evening Talks). Ghose, however, never objected to his brother and other associates involved in everyday terrorist activities. In this connection, Heehs illuminatingly finds Ghose’s “…laissez-faire attitude towards the development of terrorism…” to be related to something deeper in his personality.
One entry point might be his brother Barin’s remark that “Aurobindo himself was not yet free from strong and passionate vital urges; he was himself attached violently to his mission of India’s political deliverance brought about in this way…” It is quite obvious that during the first decade of the twentieth century Aurobindo is deeply invested in actively resisting the foreign yoke in an organized fashion. He refers time and again to self-development through “…rajasakti, organized political strength, commanding, and whenever necessary compelling general allegiance and obedience” (On Nationalism). The ideas of political will formation is deeply organicist in a physical sense at this stage in his writings.
Ghose was expectedly hostile to the economistic aspects in Marx, but may have agreed with the first of the Theses on Feuerbach had he had access to it at that point of his life. There is a pattern in the kind of influences that the revolutionary terrorists suffered during this time. Among the foreign influences both historical and philosophical ones stand out. The secret societies are modeled on the Carbonari and Mazzini’s Young Italy Society. Indeed the Risorgimento and Irish Home Rule prove to be important social models for tackling the British actively in India. But philosophically, social Darwinism, Bergsonian vitalism, Nietzsche’s will-to-power and eternal return, Russian nihilism and varieties of anarchism prove to be remarkably influential, even if sometimes the ideas do not fully trickle down to individual nationalists.
The working class in much of Southern Europe after the conflict between Marx and Bakunin followed the latter’s dictum of spontaneity and direct action as fundamental to political praxis. In France especially, the ideas of Reclus, Malatesta and Kropotkin led to anarchist syndicalism. A key figure in this context is Henri Bergson. The radicals often transformed his concepts of duration, memory, intuition and that of élan vital, the unanalyzable vital impulse, the hidden psychic flow, into a power of the irrational supposedly strong enough to destabilize positions of authority.
Absolute knowledge for Bergson can come through an intuitive grasp of things and can only be expressed through images and evocative symbols. At the heart of Bergson’s philosophy is a project to master matter through a notion of duration or mind that is squeezed into a contracted point. At that point of time-space contraction (the point of absolute perfection of the Platonic One-Whole), all the levels of expansion (détente) and contraction coexist in a single Time and form a totality. It is only through intuition that one can recover form and matter at such a juncture.
The other component in this monist world-view is the notion of élan vital whereby matter and duration gets differentiated through internal explosive force and branches themselves out as life force. Looked from the other side, this élan vital or life force, in its very differentiation, separates into two movements, one of relaxation that descends into matter and the other of tension that ascends into duration. This is what evolution actually strives for: actualization of creation through differentiation. In our times, Gilles Deleuze explains it beautifully as “…actualization, differentiation, are a genuine creation. The Whole must create the divergent lines according to which it is actualized and the dissimilar means that it utilizes on each line.” (Bergsonism)
It is then no surprise to see that during his early revolutionary days, Aurobindo is precisely trying to imagine the political in such sensuous but highly idealized terms.
The idea of spontaneous violence, for instance, is rife in his early pieces. At times, Ghose is purely apocalyptic. In an article written for Bande Mataram on March 5, 1908, titled Swaraj and the Coming Anarchy, he is deeply anticipatory and certain of the second coming of Vishnu as anarchic force: “Anarchy will come. This peaceful and inert nation is going to be rudely awakened from a century of passivity and flung into a world-shaking turmoil out of which it will come transformed, strengthened and purified.”
In Bourgeois and the Samurai another unpublished article during his lifetime, Aurobindo contrasts the ‘outworn and effete’ bourgeois class in India with the Japanese prototype of the Samurai, which is characterized according to Ghose, by the faculties of self-sacrifice, courage and high aspiration. Once again the chiliastic call made for the rise of the saints is evocative and exact: “…a call for men who will dare to do impossibilities, the men of extremes, the men of faith, the prophets, the martyrs, the crusaders, the …rebel, the desperate adventurers and reckless doers, the initiators of revolutions. It is the rebirth in India of the Kshatriya, the Samurai.” (On Nationalism) There is deep vital energy that runs through such early pieces, frothing with frenzy and wrath against all forms of moderation. The language itself is verbose and excessive. This excess gets transformed into a moment of violence through a vatic serialization of valorous heroes from India’s pre-colonial past. The whole gamut of the ascetic and resistant prototypes from the Hindu mythological imagination is brought into the picture, caring little for their sometimes diametrically opposed ethical positions in the collective consciousness—Harishchandra, Buddha, Shiva and Karna are placed alongside Duryodhana, who in turn is shares stage with Sita and Savitri. In what can only be designated as a riot of high idealism, the renunciating ascetic is married to the resistant and rajasic Kshatriya hero.
Actually, this move of hitching the everyday cults with high monist philosophy is a distinctive maneuver in extremist literature. A typical instance is the fusion of the sakta imagery with the tenets of advaita. In practice, sensuous dualism was deemed compatible with Advaita, working finally towards a unified oneness of theatman/brahman. Quite a few scholars have argued that Neo-Vedanta movement in the nineteenth-century is less indebted to Sankara and more to indigenous tantric traditions. Sometimes, the uninvolved Brahman of Sankara’s system is replaced by a more truly monistic metaphysics in which Brahman is an active and evolutionary spirit or force of which all things and beings are manifestations.
It is in this context that the devotional invocation of the cult of mother goddess (Kali or Annapurna), otherwise an accessible figure within the idiomatic realm of popular consciousness, could be transformed into a wrathful icon symbolizing power and effortlessly blended with the monist philosophy of advaita. The paradigmatic pamphlet of Aurobindo in this respect is of course Bhawani Mandir, written shortly before August 1905. The idea of a temple to Bhawani, the goddess and an order of political sannyasins was that of Ghose’s brother Barindra Kumar. Though the temple was never constructed, the pamphlet proved to be of a considerable influence on the revolutionary movement.
The Bergsonian rajasik moment comes early through the enunciation of concept of the Infinite Energy, which turns the wheels of the eternal revolution.

Trustees have betrayed the teachings and interests of Sri Aurobindo

In response to protests, the Trustees, in their letter dated 11.11.2008:
(i) Expressed and admitted their own displeasure over the contents of Peter Heehs’ book,
(ii) Claimed that they had instituted disciplinary action against him, and
(iii) Clarified that it was not Peter Heehs who was the founder of the Ashram Archives but, unambiguously, Shri Jayanthilal Parekh.

Even after the Central and State Government authorities had intervened and acted in order to stop the circulation of such an offensive book, the Trustees, who had been entrusted by the Settler of the Trust, The Mother, to protect the Trust, refrained from taking any steps to protect the interests of the Ashram, in gross dereliction of their duty.

Betrayal by the Trustees
The betrayal of the Trustees hit a new low in December 2009 when the Trust came out in brazen support of Peter Heehs and his anti-Ashram activities, by standing as the Financial Guarantor for him when his visa came up for renewal. Additionally on two subsequent occasions, in March and June 2010, they renewed the Ashram’s guarantee for Peter Heehs to the Government of India and recommended that his visa be renewed for a fresh period of five years. On all three occasions, the Trustees misused their powers, making the Ashram Trust itself (as an institution) stand as guarantor for Peter Heehs, the man who had openly ridiculed and denigrated the very soul and foundation of the Ashram.
On account of this action by the Trustees in providing financial guarantee and recommendations for the visa extension of Peter Heehs, the devotees of Sri Aurobindo and beneficiaries of the Trust were left in no doubt that the Trustees have betrayed the interests of the Ashram community and of the Trust, and were acting against all accepted norms of behaviour in such a situation. It was clear to all that by supporting an individual who had launched an open attack against the Ashram, Sri Aurobindo and the Mother, the Trustees have betrayed the teachings and interests of Sri Aurobindo, in whose name and for whose philosophical and spiritual and educational work the Sri Aurobindo Ashram Trust was instituted.
In sharp contrast to the wilful and mala fide inaction of the Trustees, other world-famous institutions have behaved with responsibility, abiding by the law to take cognizance of the offensive nature of the book and stop its sales and circulation in the country. These include Google, Flipkart, and A1Books, to name a few, who made the book permanently unavailable on their website and sales channels in India. [8 TLOSA Controversy! Falsehood! Lies! The Information Handbook from Prof Kamal Das date 22 November 2010 09:54]

Saturday, December 11, 2010

Quotations in conflict

30 November 2010 17:59 subject Fwd: interesting post on Sri Aurobindo Sadhana Peetham list

“…a much severer discipline than those who claim to do yoga.”

The following is in reply to an email I have received, focusing upon a text from the Mother’s Agenda (see at the end). We should always see things in perspective when quoting from Sri Aurobindo or the Mother, instead of sticking to one text/quotation and taking it as final. Both Masters tackle issues from all angles. To grasp the core issue we have to try to be as comprehensive, as inclusive as possible.
That text from the Agenda is in apparent conflict with the one I reproduce below [14 April 1929, vol. 3]: “There are two paths of yoga, (…) You take it in with every breath.”
It should be observed that this is not the only time the Mother quoted the baby cat and baby monkey similitude. Nonetheless, the text in the Agenda is also true. The Mother goes even further in this much revealing text [25 December 1950, vol. 12]: “In these articles […] for progress.”

Synchronicity? I had reproduced the latter text on the back cover of “Becoming One – The Psychology of Integral Yoga”, a 460 page book that I have published in January 2008. Distributed by SABDA, the book is now being reprinted. I had no idea that, simultaneously, Peter Heehs was publishing a biography because of which he was going to be demonized and persecuted. This last quotation is a most eloquent answer, directly from the Mother, on all that’s been said and done against his book and person.
As for the baby cat versus the baby-monkey, this text is also true; but none of the two examples is applicable to characters staging a Holy Inquisition war against the author of “Sri Aurobindo Lives”. As George Van Vreckhem, commenting about the present state of affairs, said during a recent talk in Auroville, ‘bhakti’ without jnana leads to fanaticism and superstition. There is no bhakti, and certainly no jnana, in texts’ manipulation, untenable accusations, character assassination, crusading for ‘truth’ and the like, so as to enforce a straitjacketed version of a self-made ‘Sri Aurobindo”. There is only a titanic shadow – individual, and collective: the matrix of all ‘holy’ wars for religious hegemony and guruship. Paulette

Discuss the Mother's actual legacy, her actual vision

From Lori Tompkins to "Tusar N. Mohapatra" date 11 December 2010 01:21 subject SEOF Submission
Pirates of the Royal Ship
by Lori Tompkins 9 December 2010
In a November exchange between Paulette Hadnagy of Auroville and Sunil of the Sri Aurobindo Ashram on Savitri Era Open Forum, Paulette wrote that the public (internet) infighting that has been sparked by Peter Heehs 2008 book has been a poisonous atmosphere for sadahks. She asked, ‘… who will ever want to come and live at the Sri Aurobindo Ashram, with all that you people are spewing in the internet? Even Auroville is affected. People do ask questions.'

My first thought was, “Hallelujah people are asking questions! They should be asking questions. Specifically, they should be asking the question, ‘Where has the soul of the Integral and Supramental knowledge that used to inhabit the Sri Aurobindo Ashram fled to?’ And if they truly search with an open heart and mind, they will find the answer.

Paulette also wrote in reference to the forces she feels are destroying the spirit of the Ashram, 'Pirates can assault the royal ship and grab it, but this doesn’t make of them a king!'

But what happens if a group of hopeful yogis imagine that they have inherited the ‘royal ship’ when in actuality they know nothing of its true form, dimensions, dynamics, range, potentialities and destination? What if whole truth of the ship is actually beyond their comprehension, yet they still try to control its movements. This classic and miserable state in which the ignorant/egoic self possessively controls, or rather thinks it controls the Vessel, has as its trophy or monument, the Auroville Temple.

Before leaving her body, the Mother left behind as her greatest legacy, the blueprints of her temple, the Matrimandir. What hardly a soul noticed was that the Mother's blueprints simultaneously laid out the design of the Royal Vessel (i.e. the Divine Self) and IT’s Divine Journey (i.e. the Sanatana Dharma of Being and Becoming). As a result of this ignorance the design and dimensions were altered without giving heed to the protests of Patrizia Norelli-Bachelet who knew it was a grave mistake to alter the sacred geometries of the Mother’s Temple design. And now, 37 years later, there is still no scale-tipping, world-altering roar from those who espouse their love for Sri Aurobindo and the Mother for the REAL THING, the real Temple, the real Vessel, the real of knowledge of Self and the real relation-SHIP we are in with the One and the Many.  

Plenty of efforts have been made to reveal the astounding rhyme, reason and significance of the Sacred Vessel/Vedic Temple that Mother dropped into their laps with minimal explanation. [See the Matrimandir Action Committee’s website and The New Way,Volumes 1 & 2] But the majority have covered their ears, refusing to let the new information rock their boat, mistaking their refusal as an honorable defense against asuras, pirates, forces of darkness, etc. Their ‘love’ for Sri Aurobindo and the Mother is a sentimental and rigid attachment to their own hold on or grasp of the Yoga rather than a fluid, humble and open-hearted receptivity to the Supramental Play that has continued to SUCCEED after Sri Aurobindo and the Mother left their bodies. The strife in Auroville and in the Sri Aurobindo Ashram is the necessary and inevitable culmination of this lowly vein of ‘love’.     

It will be a refreshing and encouraging day when students of Sri Aurobindo and the Mother’s Yoga begin to discuss the Mother's actual legacy, her actual vision, her actual Temple design and what that means in terms of the dynamic progression of the Supramental Manifestation rather than fighting over control of a Royal Ship that they know not the head or tail nor even the whereabouts of.

Jimarten has left a new comment on your post "Three refutations of Paulette, the interlocutor"
This unedifying exchange seems to have little or nothing to do with the high and noble spiritual aims of the Aurobindo Ashram. Sri Aurobindo warned against religion, including turning his and the Mother's agenda into a religion. How wise he was. 
Their work will not be carried on by the controllers of institutions fossilised in their Names, but by those who can live up to the spiritual evolutionary agenda by and for which they themselves lived - wherever they may be in the world, and whatever their nominal allegiances.
'The spirit bloweth where it listeth'. It always has done, and always will. Posted by Jimarten to Savitri Era Open Forum at 5:23 AM, December 11, 2010

Friday, December 10, 2010

Shift from loyalty to Manoj to loyalty to the Divine

From Sunil to date 10 December 2010 16:19 subject For Posting
Sri Sunil Guru-ji,
You have now convinced us and the whole world that the Sri Aurobindo Ashram is the worst place on earth and has the most despicable kind of people in it. Bravo and very good! Finally the darshan crowds will reduce as has been the case recently. But your mission is now only partly accomplished. 

Since when did you become the Ashram? The Ashram is independent of any sadhak or inmate, divine or anti-divine.  It is a place where the Divine Force works and can be felt concretely by anybody. All those who are open receive the guidance, the strength and help for their work in the Ashram. It is Sri Aurobindo’s Ashram and the Mother is guiding, supporting, helping  all the time to all those who are open to Her. Point is, you being in the management are you open to the Divine guidance. There are people suffering day in day out, and some have decided to withdraw and not come on Darshans now. Who is to be blamed, definitely not the devotees. Since long I have witnessed injustice done to the public. People come for the Divine and many have to face your rejection.

On what ground you are calling yourself Well-wishers of the Ashram. Whose well wishing are you doing, MDG and Peter Heehs’s. Anybody who stands for the Truth or is not in favour of your activities becomes your enemy. You want people to serve you, where does the Ashram come in this. What the Ashram is, is where everything is done by invoking the Divine. From every class session in the school to any event of any sort, it is under that guidance we live and follow which is the Ashram. MDG had said that the beauty of our School is that when the students finish their education they may not know about Sri Aurobindo and the Mother. If any of such is really true than why are you all here. He wants this to be true so that he can have goons like you working for him and even call themselves ‘Well-wishers of the Ashram.’ The Mother wanted the teacher to be a yogi because this is foremost a spiritual place, it is Sri Aurobindo’s Ashram, the place of the Highest Ideal, the place to prepare for the future humanity, the house of the supramental. And what are you projecting for your own sake the very opposite of what the Mother and Sri Aurobindo worked for and are working. If you had any sense you would put in management the people who are in living contact with the Divine so that all can move to serve the Divine. But you want service to what and create groups to favour what and throw out or abuse those who show loyalty to the Divine.

Because as you are so enlightened, so pure, so perceptive and also so devoted, sincere and dedicated and as you know so much about the Ashram and how it should be managed, can we - the other helpless and less-enlightened well-wishers of the Ashram - please request you to guide the Ashram authorities and suggest to them how to solve all of the Ashram's problems? 

Are you showing a humble face to look good. When people come to you giving their help, giving their advice what do you do to them. For anyone all the help is there, all the work has been done for the Ashram by the Mother. But do you want to serve the Divine, it is only those who are about serving the Divine can be fit to run the Ashram or made any departmental head. Can you follow this, can you shift from loyalty to Manoj to loyalty to the Divine as the primary condition of being in power. If you can achieve this you have a safe base and a healthy life of the Ashram begins.
In this regard, could you now please write a handbook for the proper management of the Ashram? But as many of us can't contain our eagerness to read your handbook, some of us are trying to guess your first recommendations which we believe would be: 

There already exists one booklet written in 1948 and will be put online.

Chapter 1. 
Reconstitute the Ashram administration and management and appoint Sraddhalu Ranade, Alok Pandey, R.Y. Deshpande,  Raman & Kittu Reddy as the new administrators of the Ashram.

Is that all you see, who is in power.
Have you no concern for what is needed and wanted, have you no concern about the great task that lies ahead. Have you no understanding of the yoga of Sri Aurobindo and what it means to be a disciple. You have no clue of the work that has to be done. You have no clue of all the gods and their powers working overtime around the world preparing the earth for the better future. Why do you think our yoga is called all life is yoga. Because the task is so huge of bringing the Supramental down to the earth that it requires everything you got, everything of oneself, all that is in our life to be used for that purpose. So we invoke the Divine and follow the divine law in everything, take Her help in every matter. What do you invoke? We have been taught to create silence, silence in oneself so that something which knows better can guide. There is a silence room everywhere, in school, in Dining Room, so the inner work goes on if you need the space. Can you seek guidance from the source whose Ashram seat you have captured. Sunil S R

Ashram and Auroville have been affected by the forces of resistance

Prithwindra Mukherjee December 2, 2010 at 11:26 pm
The very tone of Gauri’s narration is so authentic in its simplicity that I would request her to write more, in order to share with newcomers the harmonious and cheerful atmosphere that reigned at the Mother’s feet. Affectionate regards. Prithwin

Thea (Patrizia Norelli-Bachelet) Aeon Centre of Cosmology 13 November 2010
[This article in which Patrizia Norelli-Bachelet discusses the history of the Sri Aurobindo Ashram and Auroville and the reasons why "both ‘fields’ have lost their relevancy for the Integral and Supramental Yogas", was first published November 13th, 2010 on Savitri Era Open Forum as a response to a recent slew of SEOF posts regarding the ongoing controversy in the Ashram, including: 'This rotting vegetation that calls itself the Sri Aurobindo Ashram' ('Is the Sri Aurobindo Ashram-Soul dead?' by Prof Kamal Das with comments by Paulette Hadnagy, Kamal Das, R.Y. Deshpande); and 'I happen to know a lot about what’s going on here behind the scenes' (Sri Aurobindo on the ‘Evil Persona’ by Paulette Hadnagy). The most recent call for government intervention (mentioned in the article title) is a law suit filed against the Sri Aurobindo Trust and its five trustees by five Sri Aurobindo Ashram inmates as discussed on SEOF and in the October 2010 issue of Auroville Today (see PDF or]

august timmermans Posted December 4, 2010 at 6:47 am | Permalink
My thanks to Richard Hartz for his effort to share his clear minded interpretation of Sri Aurobindo’s view of the Zeitgeist or Kala which we see happening today with the forces of resistance in full swing, however, in the end, these forces actually aiding in the swelling of the movement toward the real change to happen. Very helpful to read this now in this time when confusion and falsehood manifest in every nook and corner and people getting carried away by clever talk and endless dispute.
However, I would expect from the Ashram and Auroville to be the forerunners of this Kala but it is unfortunate to see that also these institutions have been affected by the forces of resistance, which shows how little inner progress the IY collective has been able to make over the past decades and not been able to look through or beyond the forces of falsehood, keeping them at bay, except for some individuals.
That’s why such articles as ‘Ghosts of Things Dead’ should inspire the IY collective in becoming more serious to study Sri Aurobindo’s writings and his vision of the future, and should inspire to concentrate more on inner development so the psychic sense will become prominent and sadhaks more able to look through the surface of today’s difficulties and challenges and understand what is required from us today, instead of being distracted by the flow of clever words that people seem so easily spit out in a fraction of a moment.
Personally, I find this SCIY website inspiring as it points to the current developments of consciousness happening in the world and I love to read more of such clear minded interpretations of Sri Aurobindo’s words. That is what the IY collective should be, to be on the forefront of true insights and change. POSTHUMAN DESTINIES

Thursday, December 9, 2010

Please write a handbook for the proper management of the Ashram

From Ashram Well-wisher to date 25 November 2010 23:51 subject Reply to Sri Sunil-ji for SEOF
Dear Tusar-ji, Please post this message for Sunil-ji on your SEOF website. Thank you very much. On behalf of Well-wishers of the Ashram.

Sri Sunil Guru-ji,
You have now convinced us and the whole world that the Sri Aurobindo Ashram is the worst place on earth and has the most despicable kind of people in it. Bravo and very good! Finally the darshan crowds will reduce as has been the case recently. But your mission is now only partly accomplished. 

Because as you are so enlightened, so pure, so perceptive and also so devoted, sincere and dedicated and as you know so much about the Ashram and how it should be managed, can we - the other helpless and less-enlightened well-wishers of the Ashram - please request you to guide the Ashram authorities and suggest to them how to solve all of the Ashram's problems? 

In this regard, could you now please write a handbook for the proper management of the Ashram? But as many of us can't contain our eagerness to read your handbook, some of us are trying to guess your first recommendations which we believe would be: 
Chapter 1. 
Reconstitute the Ashram administration and management and appoint Sraddhalu Ranade, Alok Pandey, R.Y. Deshpande,  Raman & Kittu Reddy as the new administrators of the Ashram.

1.a. Sraddhalu Ranade will be in charge of all commercial units with unrestricted powers for information management, broadcasting and propaganda, particularly through the use of new media such as TV. Moreover, he shall ensure that every member of the Ashram will be entitled to a free TV set as part of their "prosperity" so that they may view Agni TV's shows 24x7. Instead of struggling to use hypnosis or telepathy to influence and brainwash people, he will be able to use simpler means such as the TV. And finally Sraddhalu Ranade will be cleared of all charges of having vested interests behind his actions.

1.b. Dr. Alok Pandey will be in charge of all matters related to medicine with special powers to increase the number of psychi(atri)c cases. Dr. Alok Pandey's extensive experience with the psychic and the human soul (both subjectively and objectively) has led him to believe that the psychic is best experienced after some psychi(atri)c treatment. Moreover his experience has shown that the stronger the dosage used the better the results.

1.c. Raman Reddy will be in charge of the Archives. Under his leadership all archived material shall be... archived and frozen once and for all. "Archival research" shall be considered to be "Sacrilegious Tampering" and therefore henceforth banned.

1.d. R.Y. Deshpande will be in charge of the S.A.I.C.E. and will head the department of un-clear physics and give special courses on the theory of anti-(grey)matter with daily practicals on anti-logic. While Peter Heehs' books shall be banned from the S.A.I.C.E.'s curriculum, some of the excerpts from his books shall be allowed as reference material for the special courses on demonology the he shall jointly conduct with Dr. Alok Pandey.

1.e. Kittu Reddy will be in charge of the P.E.D. Finally!!! He shall dedicate special attention to forming his legion of Hero Warriors. Ananda Reddy's services will be hired every once in a while for providing inspirational speeches to the Hero Warriors. 

Chapter 2: Second Level Management.
The existing trustees will be appointed to do all the tedious and troublesome work of resolving disputes, running the farms and departments as they are already experienced in this kind of work. And if they fail, they shall be held accountable and they will be liable to be taken to court by Sraddhalu Ranade where their trust, faith, devotion and dedication shall be examined by the appointed judges.

Chapter 3: Sunil Rajpal's responsibilities.... 
Now that you have been given a head start Sunil, we let you finish the other chapters of your handbook.

But, it might not be inappropriate to mention that the direct beneficiary of such an arrangement is the Sri Aurobindo Society - to whom we understand you have an allegiance - who will finally have the privilege of having all 5 nominated Trustees on its list of speakers during all of its seminars and always at their beck and call. Moreover, in this day and age of outsourcing, the entire cumbersome work of peddling and marketing spirituality can be outsourced by the SAS to the 5 main trustees who have already established their credentials in this trade.

So as you see Sunil, you have a big responsibility and task on your hands. Instead of whiling away your time around the Ashram, please get to work and enlighten and lead us all. We anxiously look forward to your handbook and detailed recommendations. Well-wishers of the Ashram.

Heehs will be welcomed as a hero and a martyr

from Paulette to Paulette date 23 November 2010 15:00 subject Heehs controversy: three refutations based on the unabridged texts, purposely scanned
In twelve more days… To my knowledge, the copyright (in India, the term is sixty years) on Sri Aurobindo’s works will be over on December 5th, the Master’s Mahasamadhi Day. Have we reflected what this means on the world level? What impact is this going to have on the international community? What is going to happen if Peter Heehs, after four court cases plus one against the Sri Aurobindo Ashram Trust and trustees, having had more than enough fighting for the circulation of his [revised] book in India, decides to go back to the USA? There, free to publish whatever he wishes on Sri Aurobindo, without any constraint, legal or otherwise, he will be welcomed as a hero and a martyr. His second biography is immensely popular and there are people who have turned to Sri Aurobindo by reading it alone. Even in Auroville we have such cases and I am a direct witness to how these Aurovilians express their gratitude. If you agree with Peter Heehs or not, there is absolutely nothing one can do to halt the tide. There are as many paths to the Divine as there are souls on earth; no two paths are alike.
Are disconcerting motives lurking behind this strategy of aggression? If the two camps cannot work out a decent agreement there will be two teachings, two schools, two kinds of followers. The split will occur mainly on the basis of ethnic (racial?) atavism and upbringing; this is where the crux of the problem lies. I am European by birth and education, but having spent more than half of my life in India, the past twenty-seven years without ever leaving the country, not even for a single day, I am fully aware where the split commences, and for what reason one camp is oppositional to the other. Only transcending the boundaries of family, class, race, nation, can a synthesis of cultures, creeds and beliefs that marks the transition from the age of reason and science to the subjective age, forerunning the advent of the supramental society of Gnostic beings, be achieved.
Let’s herald the new age and be living symbols of a synthesis that is bound to happen, with us or without us. It will happen through us or in spite of us; no one can stop it.
As a prayer to put a halt to this bloody war I forward, in case you feel to go through, the three refutations I wrote to clear some untenable allegations regarding Peter Heehs’s biography, along with an introductory letter. I now offer all this to the Master’s feet, as in the teaching of the Gita, leaving to the Divine the fruits of my actions.
I write this hoping that the day will soon come where all that we have been writing and fighting for or against will be obliterated, and we will again find each other, as children of the same one Mother… Bande Mataram!
Auroville, 23 November 2010
4 attachments — P introductory letter.doc 40K P tantric sexuality confutation 1.doc 56K P schizophrenia confutation 2.doc 74K P supermind immortality confutation 3.doc 126K

Let’s keep in touch, there is so much to share!

From Paulette to "Tusar N. Mohapatra" date 22 November 2010 14:39 subject open letter
Tusar, can you post the attached open letter? Thanks
Beloved Prof Kamal Das,
I sob crocodile tears and pull my (short) hair in agony; don’t let me down! Having been at the centre of your scholarly attention since the moment I refuted (your?) effulgent statements on supermind/immortality as codified by Sraddhalu and the Information Handbook, of which you are so graciously the ambassador, I am presently devastated.  How is it that, for the first time, before requesting Mohapatra to publish your splendid prose, you have not forwarded it first to me – as you have done in your three previous emails? How dejected I am, like a newlywed bride deserted by her faithless husband! I came to believe that our destinies were linked for eternity, and in my deepest being I prayed and so wished that it was the case!  
Having forwarded my three refutations to distinguished Aurobindonians lecturers following Alok Pandey’s proposal, I am literally burning to find out if there is any change in the Information Handbook (I diligently quoted from it), in order to make less ridiculous certain accusations on Tantric sexuality (by now universally known thanks to your internet postings and those of your friends), as well as those on supermind and immortality. I endeavored, as tactfully as I could, to make some of you aware that you can prey on people as long as they don’t use their brains to go through the entire (uncensored) Heehs biography. In fact, those who have read it in full laugh heartedly, believing that your postings in exquisite sardonic humor are a joke. Congratulations, you will surely be awarded the top prize as the satirist of the year! Just keep me informed. If there are signs of some pale awakening of reason, at least in some individuals, then, and only then, will I forward my confutation on schizophrenia and mental illness. Groups are per se irrational, the Mother tells us so; there usually being an automatic lowering of consciousness. Noblesse oblige: in instigating the crowd manipulation, brain washing, witch hunt and demonization are likely to occur, as past and present history show, and will keep on showing.
The belief that you are Sraddhalu Ranade or Jayant Bhattacharya, or both men in collusion, is spreading; in the Savitri Era Open Forum these two holy names appear recurrently. Anyhow, if you do exist and are visiting the Sri Aurobindo Ashram, I would like to offer you a book, compiled from Sri Aurobindo’s writings, which originally was published by Auroville as part of the celebrations for Sri Aurobindo’s 125th Anniversary; it was successively reprinted, always with a grant from the GOI. You will not find the name of the compiler of the book, Immortal India – Towards the Ideal Society. You are also welcomed to participate to a reading on November 24th of another compilation, also in book form, by the same author. It will be conducted by an ex Ashram student who, besides sponsoring many Auroville initiatives, is also a member of the Working Committee (WC) and FAMC (Funds & Assets Management Committee), the two Auroville statutory bodies approved by Parliament. The study group, open to all, will meet at 9 am at the Sri Aurobindo Action's office, Pondicherry; same compound as Vak, behind the Vak office. The notice is displayed on the Ashram notice board.
If my European being is too impure, I can leave the book for you at the Ashram reception, where Mohini sits (and until a few months ago, our ex-friend Ramanathan). The Matrimandir team has recently offered a copy of that book to the Army's Chief of Staff, General Singh, visiting on September 16 with his accompanying officers and family members. He was welcomed by General Ashok Chatterjee (retired) and General Krishna Tiwari (retired), war heroes and Aurovilians. From their side, officers from the Auroville Foundation presented General Singh with a copy of the book that the study group is going to read on November 24.
Let’s keep in touch, there is so much to share! And don’t forget to send me a PDF file, secured and not secured, of the Information Handbook, so that I can check whether phenomenological changes have taken place. The pamphlet must certainly be your favorite assaulting machine for the court case. Question: isn’t law restricting you from circulating such legal matters? Or, conversely, does law apply only to the lesser beings? Whereas those god-like, floating far above us common mortals, dwell in an empyrean firmament, free from rules, constraints & Co.? Paulette