{"id":3833,"date":"2013-07-13T01:51:36","date_gmt":"2013-07-13T01:51:36","guid":{"rendered":"http:\/\/localhost\/?p=3833"},"modified":"2014-01-14T11:31:11","modified_gmt":"2014-01-14T19:31:11","slug":"44-aspiration-talks-vol-13-words-of-the-mother-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/13-words-of-the-mother-volume-13\/44-aspiration-talks-vol-13-words-of-the-mother-volume-13","title":{"rendered":"-44_Aspiration Talks.htm"},"content":{"rendered":"\n\n
\n
\n


\n\tAspiration Talks\u00b9<\/font><\/span><\/i><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n


\n10 March 1970 <\/span> <\/i><\/b><\/p>\n

 <\/span><\/p>\n

A: We would like to speak to you about work in Aspiration. What we would
\nlike to know, what we are looking for, is the right attitude…<\/span><\/i><\/span><\/p>\n

What is the trouble? <\/span><\/p>\n

 <\/span><\/p>\n

A: The trouble is…<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Each one pulls in his own direction. <\/span><\/p>\n

 <\/span><\/p>\n

A: Each one pulls in his own direction. No one is really in contact with
\n what is true. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

We have to bear in mind that we are
\nstarting from the present state of humanity. So you must face all the
\ndifficulties; you must find the solution. <\/span><\/p>\n

 <\/span><\/p>\n

Pointing to the tape-recorder)<\/span><\/i> What is that? <\/span><\/p>\n

 <\/span><\/p>\n

B: I am recording for the people of
\nAuromod\u00e8le, Sweet Mother. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother laughs)<\/span><\/i> You shouldn’t have told me! <\/span><\/p>\n

 <\/span><\/p>\n

A: But, Sweet Mother, you know, several solutions are open to us. For
\ninstance, on one hand\u2026<\/span><\/i><\/p>\n

 <\/span><\/p>\n


\n\u00b9<\/font><\/span>March and August
\nof 1970, Mother met weekly in her room a small number of Aurovilians, many from
\nAspiration community hence the name \u201cAspiration Talks\u201d. After an offering of
\nflowers and the introduction of new persons, there was usually a period of
\nconversation, though sometimes only what Mother called a \u201cbath of silence\u201d. The
\nfollowing talks were edited from tape-recordings of these twenty-two meetings.
\n<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 317<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Each man has his solution, and that is the
\ngreat difficulty. To be in the Truth, each one has his solution. And yet we
\nmust find a way for all these solutions to work together.  <\/span><\/p>\n

(Silence)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

So the framework must be vast, very
\nflexible, and there must be a great goodwill from everyone: that is the first
\ncondition <\/span>―<\/span> the first individual condition <\/span>―<\/span> goodwill. To be flexible enough to do the
\nbest thing to be done at each moment. <\/span><\/p>\n

 <\/span><\/p>\n

A: But for example, we are told that we must have factories, that we
\nmust produce, and some of us have no feeling for that sort of work. We would
\nprefer a seeking which is more.. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

More inward? <\/span><\/p>\n

 <\/span><\/p>\n

A: More inward, rather than to launch into factories, work, production
\nfor the sake of money, etc. That is not what we feel, that is not what we want
\nto do in Aspiration at the moment. We would like to know what you think about
\nit. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother concentrates and there is a long silence.)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

To be practical, you must first have a
\nvery clear vision of your goal, of where you are going. From this point of
\nview, take money for example. An ideal which may be several hundred years ahead
\nof its time, we don’t know: money should be a power which belongs to nobody and
\nwhich should be controlled by the most universal wisdom present. Put on the
\nearth someone who has a vision vast enough to be able to know the needs of the
\nearth and precise enough to be able to tell where the money should go <\/span>―<\/span> you understand, we are very far from
\nthat, aren’t <\/span><\/p>\n

\nPage \u2013 318<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

we? For the moment, the gentleman still
\nsays, \u201cThis is mine\u201d, and when he is generous, he says, \u201cI give it to you.\u201d
\nThat’s not it.<\/span><\/p>\n

But there is a long way to go between what
\nwe are and what must be. And for that we must be very flexible, never losing
\nsight of the goal, but knowing that we cannot reach it at one bound and that we
\nmust find the way. Well, that is much more difficult, even more difficult than
\nto make the inner discovery. Truly speaking, that should have been made before
\ncoming here. <\/span><\/p>\n

For there is a starting-point: when you have
\nfound within yourself the light that never wavers, the presence which can guide
\nyou with certitude, then you become aware that constantly, in everything that
\nhappens, there is something to be learnt, and that in the present state of
\nmatter there is always a progress to be made. That is how one should come,
\neager to find out at every minute the progress to be made. To have a life that
\nwants to grow and perfect itself, that is what the collective ideal of
\nAuroville should be: \u201cA life that wants to grow and perfect itself\u201d, and above
\nall, not in the same way for everyone <\/span>―<\/span> each one in his own way.<\/span><\/p>\n

Well, now there are thirty of you, it is
\ndifficult, isn’t it? When there are thirty thousand of you, it will be easier,
\nbecause, naturally, there will be many more possibilities. You are the
\npioneers, you have the most difficult task, but I feel it is the most
\ninteresting one. Because you must establish in a concrete, durable and growing
\nway the attitude that is needed to truly be an Aurovilian. To learn every day
\nthe lesson that is needed to truly be an Aurovilian. To learn every day the
\nlesson of the day…. Each sunrise is an opportunity to make a discovery. So,
\nwith that state of mind, you find out. Everyone does. <\/span><\/p>\n

And the body needs activity: if you keep
\nit inactive, it will begin to revolt by becoming sick and so on. It needs an
\nactivity, it really needs an activity like planting flowers, building a house,
\nsomething really material. You must feel it. Some people  <\/span><\/p>\n

\nPage \u2013 319<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

do exercises, some ride bicycles, there
\nare countless activities, but in your little group you must all come to an
\nagreement so that each one can find the activity which suits his temperament,
\nhis nature and his need. But not with ideas. Ideas are not much good, ideas
\ngive you preconceptions, for example, \u201cThat is a good work, that work is not
\nworthy of me,\u201d and all that sort of nonsense. There is no bad work <\/span>―<\/span> there are only bad workers. All work is
\ngood when you know how to do it in the right way. Everything. And it is a kind
\nof communion. If you are fortunate enough to be conscious of an inner light,
\nyou will see that in your manual work, it is as if you called the Divine down
\ninto things; then the communion becomes very concrete, there is a whole world
\nto be discovered, it is marvellous.<\/span><\/p>\n

You are young, you have plenty of time
\nbefore you. And to be young, to be really young, we must always, always keep on
\ngrowing, developing, progressing. Growth is the sign of youthfulness and there
\nis no limit to the growth of consciousness. I know old people of twenty and
\nyoung people of fifty, sixty, seventy. And if one does manual work, one keeps
\nin good health. <\/span><\/p>\n

So now you must find the solution. <\/span><\/p>\n

 <\/span><\/p>\n

A: All right. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Everything you can do.. there are all
\nsorts of things, all sorts. And you should see among yourselves how it can be
\narranged. You will come and tell me, all right? <\/span><\/p>\n

 <\/span><\/p>\n

B: Yes, all right. <\/span><\/i><\/p>\n

Then, good-bye. Come again in a week. <\/span><\/p>\n

\nPage \u2013 320<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n24 March 1970 <\/span> <\/i><\/b><\/p>\n

 <\/span><\/p>\n

Come in. (Mother laughs<\/i>.) <\/span><\/p>\n

 <\/span><\/p>\n

(Those who enter offer flowers to the Mother. Pointing to the flowers
\nnamed \u201cService\u201d, she says, laughing)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Service to Auroville.<\/span><\/p>\n

 <\/span><\/p>\n

(Mother arranges the flowers and
\ndistributes them. While giving \u201cService\u201d and \u201cTransformation\u201d flowers, she
\nremarks:) <\/span><\/p>\n

 <\/span><\/p>\n

It is service which leads to
\ntransformation. I mean it seriously. <\/span><\/p>\n

 <\/span><\/p>\n

A: Sweet Mother, may we ask you a question? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes.  <\/span><\/p>\n

A: It is on behalf of Aspiration in general. <\/span><\/i> <\/span><\/p>\n

Oh! <\/span><\/p>\n

 <\/span><\/p>\n

A: In Aspiration some people would like to know whether it would be
\npossible for it to be not always the same people who come to see you on
\nTuesdays.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

You see, I am quite willing, but it is up
\nto you. (Mother laughs<\/i>) No! I am
\nwilling to see four of you. <\/span><\/p>\n

(Turning to C<\/span><\/i>) I have called him for the first time today, but in his place other
\npeople could take turns in coming. In any case I will be seeing him. But with
\nyou three, a fourth person can come, taking turns, a different one each time.<\/span><\/p>\n

 <\/span><\/p>\n

A: Very well. <\/span><\/i><\/p>\n

\nPage \u2013 321<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

All I ask is that they should be sincere,
\nthat they do not come out of mere curiosity. If they are sincere, if they truly
\nwant to progress, they may come one at a time, I am quite willing. I do not
\neven need to know their names. You see, that has no importance to me. It is
\nonly the quality of the receptivity that counts. If they are open and feel that
\nit does them good, then fine, it is very good…. <\/span><\/p>\n

(To C)<\/span><\/i>
\nSo you will come once a week to keep me informed about the garden… You, you
\npeople come from Auroville; him, he works here… Is that all right? <\/span><\/p>\n

 <\/span><\/p>\n

A: Quite all right, Sweet Mother. <\/span><\/i> <\/span><\/p>\n

(Long silence) <\/span><\/i><\/p>\n

How many of you are there out there? <\/span><\/p>\n

 <\/span><\/p>\n

A: About forty. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother laughs<\/span><\/i>) I’m going to ask you an indiscreet
\nquestion. How many are sincere? You can’t know that just by looking at them. There
\nwon’t be forty coming here! How many asked you if they could come? <\/span><\/p>\n

 <\/span><\/p>\n

B: Five, six. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That’s reasonable. Who? <\/span><\/p>\n

 <\/span><\/p>\n

B: There were D, E, F – and many people there feel much love for you,
\nyou know. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Silence)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

I am going to set two conditions. To want
\nto progress <\/span>―<\/span> that is really a moderate condition. To want to progress, to know<\/span> <\/span><\/p>\n

\nPage \u2013 322<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>that everything is yet to be done, everything
\nis yet to be conquered. The second condition: to do something every day, some
\nactivity, some work, anything, something which is not for oneself, and above
\nall something which is an expression of goodwill for all – you are a group,
\naren’t you? – simply to show that you do not live solely for yourselves as if
\nyou were at the centre of the universe and the whole universe had to revolve
\naround you. That is how it is for the vast majority of people, and they don’t
\neven know it. Each one should become aware that, spontaneously, one puts
\noneself at the centre of the universe and wants everything to come to oneself,
\njust like that, in one way or another. But one should make an effort to
\nrecognise the existence of the whole, that’s all. It is to widen one’s
\nconsciousness, just to become a little less tiny. <\/span><\/p>\n

So those who adhere to my programme will
\ncome once a week, in turn. Is that all right? <\/span><\/p>\n

(To C<\/span><\/i>)
\nAs for you, I shall give you a rose for your mother because she likes them very
\nmuch. So you will give her this. And you will come.. you should not come on the
\nsame day, because it takes too much time. What day? <\/span><\/p>\n

 <\/span><\/p>\n

G: Monday is all right, Friday too<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

(To C) Which day is more convenient for
\nyou? <\/span><\/p>\n

 <\/span><\/p>\n

C: Monday, Sweet Mother<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

So on Monday you will bring me news of
\nyour gardening. <\/span><\/p>\n

Very good. We must have a beautiful
\ngarden. <\/span><\/p>\n

Well, then, is it all right? I shall see
\nyou next Tuesday, with someone, anyone, it’s all the same to me, you can just
\ntell me when he comes… Those who want to progress and who think that the
\nworld is vaster than themselves, than their own consciousness. <\/span><\/p>\n

\nPage \u2013 323<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

(Silence)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

G: They have arranged a Judo mat over there, Sweet Mother. B is teaching
\nJudo. He is a brown belt and he can teach. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! You have met Mr. H? <\/span><\/p>\n

 <\/span><\/p>\n

B: Yes, I have practised Judo with him. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(To G<\/span><\/i>) What does he think of him? <\/span><\/p>\n

 <\/span><\/p>\n

B: We have not been taught in the same way; it is difficult for me to
\ntell you what I think of him because we don’t have the same technique. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

G: They don’t have the same technique, Sweet Mother; they have not been
\ntaught in the same way. He worked with him while he was here in the Ashram, for
\nthree months, and then he went to Auroville. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

They don’t have the same technique? <\/span><\/p>\n

 <\/span><\/p>\n

G: Yes, they don’t work in the same way. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(To B<\/span><\/i>) Where did you learn? <\/span><\/p>\n

 <\/span><\/p>\n

B: In France. H learned in Algeria, I think. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

And then there are those who have learned
\nin Japan and they really know. (General
\nlaughter<\/i>) <\/span><\/p>\n

 <\/span><\/p>\n

B: There are about ten of us, Sweet Mother, practising Judo. <\/span><\/i><\/p>\n

\nPage \u2013 324<\/span><\/p>\n

\n
<\/p>\n
\n

<\/span><\/div>\n<\/div>\n

There are as many Judos as there are people
\npractising it. Ten is all right. The first thing is to learn how to fall. (General laughter) <\/i>All right. So I shall
\nsee you next Tuesday. Good-bye.<\/span> <\/p>\n

\n <\/p>\n

\n
\n31 March 1970 <\/span> <\/i><\/b><\/p>\n


\n <\/span><\/i><\/b><\/p>\n

Any news?  <\/span><\/p>\n

 <\/p>\n

A: Yes. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

What news? <\/span><\/p>\n

 <\/span><\/p>\n

A: We have two questions to ask you, if you don’t mind. The first one is
\nabout a young boy from the Tamil village next to Aspiration. For some time now
\nhe has been coming to work in the garden at Aspiration; and we feed him, and
\nlittle by little he has started to participate, to live a little bit with the
\ncamp. And I, J and K have decided to take responsibility for this child, along
\nwith the whole group, of course, but the three of them especially; and to look
\nafter him and little by little to integrate him into the life of the camp. Do
\nyou think it is all right? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is all right, on condition that the
\nparents agree. You should have someone talk with the parents and tell them, if
\nthey agree, ask them, explain to them. You cannot take a child, just like that,
\nwithout the agreement of the parents, his father and mother. <\/span><\/p>\n

 <\/span><\/p>\n

A: L is looking after village relations. He is going to try and see the
\nfamily and get in touch with the father and mother, to see whether it is
\npossible. <\/span><\/i><\/p>\n

\nPage \u2013 325<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

And he will go there?<\/span><\/p>\n

 <\/span><\/p>\n

A: Yes, yes.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is what I am saying. That is the
\ncondition. He must go there, talk to the father and mother, explain things to
\nthem, ask them whether they agree. If they do, it is very good, quite all
\nright. <\/span><\/p>\n

 <\/span><\/p>\n

A: Because there is no question of cutting him off from his village.. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, no. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

A: But to try little by little… <\/span><\/i><\/p>\n

On the contrary.. <\/span><\/p>\n

 <\/span><\/p>\n

A: We must not…<\/span><\/i><\/p>\n

 <\/span><\/p>\n

On the contrary, he must maintain the
\ncontact. Then it is fine. <\/span><\/p>\n

 <\/span><\/p>\n

Now, the second question? <\/span><\/p>\n

 <\/span><\/p>\n

A: The second question is about visitors, the people who come to
\nAspiration. There are two categories: those who stay for the day and have their
\nmeals there, and those who want to spend the night and who want to stay. We do
\nnot know what attitude we should take towards them in general. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Spending the night is not possible, is it?
\nYou have no room? <\/span><\/p>\n

 <\/span><\/p>\n

A: No, we have no room. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But where do they come from? Are they sent
\nby the [Sri \u00a0<\/span>Aurobindo] Society or do they come just like
\nthat?<\/span><\/p>\n

\nPage \u2013 326<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

A: Some of them are sent by the Society, but not all. We don’t always
\nknow where they come from. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

There ought to be some supervision. <\/span><\/p>\n

 <\/span><\/p>\n

A: Because sometimes it creates misunderstandings, which are not.. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You should have an office, that is to say,
\nthere ought to be someone there all the time, someone who could receive people
\ncoming from outside, interview them, find out who has sent them, where they
\ncome from, why they have come. He should be an Indian. That is absolutely
\nindispensable, someone who speaks\u2026<\/span><\/p>\n

 <\/span><\/p>\n

A: Some Indians come, but many Europeans as well <\/span>―<\/span> Germans, for instance, and Englishmen, Americans and Frenchmen too;
\nthey just happen to be passing by and.. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

There should be one Indian and one
\nEuropean who can speak at least French and English. If he could speak German
\ntoo it would be still better. But nowadays, with English.. <\/span><\/p>\n

Spending the night <\/span>―<\/span> I don’t agree, because we know nothing
\nabout what they are like or what they want or why they have come. Those who
\ncome with a recommendation, someone knows them, they have been sent to us, that
\nis different; but those who come just like that <\/span>―<\/span> there must be someone to tell them what
\nit’s all about, and that it is not an object of curiosity. <\/span><\/p>\n

 <\/span><\/p>\n

A: But, Sweet Mother, for instance, let us take an example: if someone
\nhas already come to Aspiration and has left to go and work somewhere else, and
\nhe \u00a0<\/span>would like to come back from time
\nto time, what attitude should we… in that case, could he spend the night
\nthere? <\/span><\/i><\/p>\n

\nPage \u2013 327<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Is he a nice person?<\/span><\/p>\n

 <\/span><\/p>\n

A: Yes, he is a nice person. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Then it is all right. That is quite
\ndifferent, it is different. I am talking about strangers, people whom we do not
\nknow and who come just like that. Who could receive them? <\/span><\/p>\n

 <\/span><\/p>\n

A: Well, in fact I don’t really know. We ought to discuss it among
\nourselves. I don’t know. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, perhaps it would not be much fun. <\/span><\/p>\n

 <\/span><\/p>\n

A: Not always. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But it would be rather useful, it would be
\nvery useful. It would be enough to have a table and a chair <\/span>―<\/span> you invite them in and interview them. If
\nnecessary, there could be a stool for them! <\/span><\/p>\n

 <\/span><\/p>\n

A: We could also give them something to drink.. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother
\nlaughs<\/i>) Oh! That’s too much. \u201cWhat do you expect from us, who told you
\nabout us\u201d, etc… And then it ought to be someone with a little psychological
\ninsight. If he sees that the people are sincere and interesting, then it is all
\nright; but to spend the night <\/span>―<\/span> better not. <\/span><\/p>\n

 <\/span><\/p>\n

A: On the other hand, we have decided to ask for money from people who
\nhave a meal there. <\/span><\/i><\/p>\n

\nPage \u2013 328<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Yes, ask them to pay. <\/span><\/p>\n

 <\/span><\/p>\n

A: Ask them to pay – is it all right? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, yes, it is all right. You have only
\nto set a fixed price. Who is doing the cooking?<\/span><\/p>\n

 <\/span><\/p>\n

A: We have had a cook for a month, a Tamil man who learned to cook
\nduring the fifteen years he spent in France; and there are people helping him
\nin the kitchen. But he is always there. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Jokingly) You could open a little
\nrestaurant! <\/span><\/p>\n

Do you know M?<\/span><\/p>\n

 <\/span><\/p>\n

A: Yes.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

He has some sort of shop for selling
\nthings. <\/span><\/p>\n

 <\/span><\/p>\n

A: Yes, a store. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, that’s it. But there is no one to
\nlook after it at night and so there are thefts. And it seems that you have too
\nmany people and not enough accommodation. So what I suggested was that each
\nmonth someone could go there to sleep at night and come back in the morning, if
\nit’s not too far. <\/span><\/p>\n

 <\/span><\/p>\n

A: It’s three kilometres away. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

G: Three or four kilometres, Sweet Mother. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh, well that’s nothing. <\/span><\/p>\n

 <\/span><\/p>\n

A: By cycle it is nothing<\/span><\/i>.<\/span> <\/span><\/p>\n

\nPage \u2013 329<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

By cycle <\/span>―<\/span> do you have bicycles? <\/span><\/p>\n

 <\/span><\/p>\n

A: Yes, though actually we don’t have enough. We must get some more. We
\ndon’t have enough cycles but we can find some more. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

And all you have to do is go there in the evening,
\nat night, and come back in the morning. At night the bicycles won’t be needed
\n[at Aspiration]. But if you know M, he could take one of you along and show him
\nand explain it to him. <\/span><\/p>\n

 <\/span><\/p>\n

A: All right. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I think it will be all right…. I don’t
\nknow what it’s like, I couldn’t say, but I hope that it will be comfortable. <\/span><\/p>\n

 <\/span><\/p>\n

A: And what do you think about making a big hut to house twenty or
\ntwenty-five people? It was one of N’s ideas. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I think that until there is enough
\naccommodation for everyone it is quite indispensable. I’m not saying that it
\nwill be super-comfortable, but it is most indispensable. <\/span><\/p>\n

The young boy, the young Tamil boy who is
\ncoming <\/span>―<\/span> what are you teaching him, English or French? <\/span><\/p>\n

 <\/span><\/p>\n

A: Oh, for the moment we’re not really teaching him anything. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Poor little fellow, you simply put him to
\nwork.. <\/span><\/p>\n

 <\/span><\/p>\n

A: Oh no, not only that. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

G: They feed him as well, Sweet Mother<\/span><\/i>. <\/span><\/p>\n

\nPage \u2013 330<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

A: Gradually, as he comes more often, we will organise something and
\nteach him French. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

You must involve him in the life there,
\nand then it would be interesting. When children hear you speak, they want to
\nknow what is being said and they learn the language. Indians are wonderful at
\nlearning languages. They can learn four or five languages without mixing them
\nup. This young boy would learn very well <\/span>―<\/span> it would be a good thing.<\/span><\/p>\n

 <\/span><\/p>\n

(Long silence) <\/span><\/i><\/p>\n

Good, it is all right. Then\u2026 Good-bye.<\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

<\/span>
\n7 April 1970 <\/span> <\/i><\/p>\n

 <\/span><\/p>\n

Nothing to report?  <\/span><\/p>\n

(Long silence<\/span><\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

Have you changed something in the
\norganisation? Someone told me that you had. <\/span><\/p>\n

 <\/span><\/p>\n

A: It is going to change. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! It has not changed. <\/span><\/p>\n

 <\/span><\/p>\n

A: Not yet. It is going to change. <\/span><\/i> <\/span><\/i><\/p>\n

(Long silence<\/span><\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

If anyone wants a \u201cbath of silence\u201d they
\ncan come, it doesn’t matter. If anyone wants a \u201cbath of silence\u201d more often
\nthan <\/span><\/p>\n

\nPage \u2013 331<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

once in a while, they can come, it doesn’t
\nmatter. They can sit there at the back. <\/span><\/p>\n

I’ll leave the arrangements to you.<\/span><\/p>\n

 <\/span><\/p>\n

(Silence)<\/span><\/i> <\/span><\/i><\/p>\n

Good-bye. <\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

<\/span>
\n14 April 1970 <\/span> <\/i><\/p>\n

 <\/span><\/p>\n

G: (<\/span><\/i>Referring
\nto O) He is German, Sweet Mother. He is
\nthe one who draws the comics, like Claude de Ribaud<\/span>-Pierre.
\nHe is the one who does that, Mother. <\/i><\/span><\/p>\n

(Referring to P) He has just arrived, Mother. He is a
\nmason. <\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

Ah! <\/span><\/p>\n

 <\/span><\/i><\/p>\n

G: He is from France and he is a mason. He is going to leave for some
\ntime to fetch his wife and then come back. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

There is work here.  <\/span><\/p>\n

(Long silence)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

I am going to give each of you a packet to
\nkeep the contact. You are familiar with these packets. You must keep the
\npacket. <\/span><\/p>\n

 <\/span><\/p>\n

Do they all understand French? <\/span><\/p>\n

 <\/span><\/p>\n

G: Not O. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(In English)<\/span><\/i> I can speak in English if you like. <\/span><\/p>\n

\nPage \u2013 332<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

G: O does not understand, Mother. He is German. He understands English. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(In English)<\/span><\/i> There are some petals, flower petals
\ninside, but they are charged with force, and if you keep them upon you, the
\ncontact with me is kept. So, if you refer inside, when you withdraw\u2026 if you
\nrefer inside, you can re-establish the contact and even have an answer to a
\nquestion. <\/span><\/p>\n

 <\/span><\/p>\n

Take it. Here. <\/span><\/p>\n

(Silence)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Nobody has a question? (In English)<\/i> No question?  <\/span><\/p>\n

(Silence) <\/span><\/i><\/p>\n

\nPage – 333<\/span><\/p>\n

\n

\n
\n
\n21
\n April 1970<\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

G: <\/span><\/i>(Referring to L,
\nwho wrote to Mother asking how Aurovilians should relate to the local
\nvillagers) This is L. He is the one who
\nasked the questions. <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Ah! For your questions, the best way, you
\nsee, it is education. To educate them not by words and speeches but by example.
\nIf you can make them mix with your life and your work, and they get the
\ninfluence of your way of being, your way of understanding, then, little by
\nlittle, they will change. And when they become curious and ask questions, then
\nit will be time to answer and to tell them what you know. <\/span><\/p>\n

 <\/span><\/p>\n

G: Here are some offerings from the villagers. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! <\/span><\/p>\n

\nPage \u2013 333<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

G: L brought them, Mother from the villagers.  <\/span><\/i><\/p>\n

Oh! \u00a0<\/span><\/span><\/p>\n

L: Two persons. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

They know of my existence? <\/span><\/p>\n

 <\/span><\/p>\n

L: Yes, Mother<\/span><\/i>! (Laughter) <\/span><\/p>\n

Two? <\/span><\/p>\n

L: Two. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Then you will give them that. (Mother
\ngives two Blessings Packets.) You’ll tell them: the Mother is sending that for
\nyou. And you tell them: keep that upon you, it will help you. <\/span><\/p>\n

 <\/span><\/p>\n

Is there someone else? <\/span><\/p>\n

 <\/span><\/p>\n

G: Yes, Q, a German girl. She is also working in the Dispensary, Mother.
\n<\/span><\/i><\/p>\n

 <\/span><\/p>\n

You speak English? It is with Dr. R that
\nyou are working? <\/span><\/p>\n

 <\/span><\/p>\n

G: With Dr. R, yes, Mother. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(To
\nA)<\/i> You understand English?<\/span><\/p>\n

 <\/span><\/p>\n

A: Yes.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Then I say it in English. Because I have
\nbeen told that in Aspiration there is a big number of cats and dogs. It is
\ntrue? You know, I have nothing against cats and dogs. I have kept some also at
\none time. But the climate is not good; it is almost impossible to avoid\u2026 to
\navoid rabies. And then, you understand, <\/span><\/p>\n

\nPage \u2013 334<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

it becomes dangerous and you will have to
\nkill them, which is not a pleasant business. It would be better to diminish the
\nnumber as much as possible. I have been obliged to ask not to keep dogs; some
\nkeep them all the same. But you can’t have a pleasant contact with them. They
\ncarry the illness. There are some diseases, rather serious, and dogs, cats,
\ncarry them. I don’t want to give nasty descriptions, but\u2026 It is not safe and it
\ncannot be peaceful. Do you know the illness they carry? There are two: one is
\nplague, the other is leprosy.<\/span><\/p>\n

Are they personal animals or belonging to
\nthe community? <\/span><\/p>\n

 <\/span><\/p>\n

A: Some belong to the community, but some are personally owned. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

They live in their huts? <\/span><\/p>\n

 <\/span><\/p>\n

A: Some of them.<\/span><\/i> (Murmurs of disagreement; A corrects himself) No, they don’t live in the huts any more.<\/i> <\/span><\/p>\n

 <\/span><\/p>\n

They are not allowed to come in? <\/span><\/p>\n

 <\/span><\/p>\n

A: No, not in the huts, but even so they are in the camp. They are often
\nin the cafeteria where we have our meals. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

And then, well, they breed. (Laughter<\/i>) There is no end to it. And
\nbreeding <\/span>―<\/span> what can we do? Drown them all? It is not pleasant. Naturally, you
\ncould easily tell me: if we chase them away from here they will go somewhere
\nelse. But, anyway, what I would like is that this should not be encouraged. You
\nknow, you will have more cats and dogs than human beings. That’s how it is.
\nThen <\/span>―<\/span> there is one interesting thing you could do. Far, far away, in some
\ndeserted area where no one lives, you could put them all together, in a protected
\narea, so that they<\/span> <\/span><\/p>\n

\nPage \u2013 335<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

could not get out. Then they will find
\nsomething to eat. Say, a spot of virgin forest <\/span>―<\/span> they still exist in India. With cats it
\nis very easy. When a cat has kittens, if you carry the babies off somewhere and
\nput them there, the mother never comes back, she stays with the little ones.
\nSomething should be found, a remote spot. They still exist in India. But not on
\nAuroville land.<\/span><\/p>\n

In fact, all I am asking you to do is not
\nto allow the number to increase, in any case. One day you will come to me all
\nin tears, saying: life has become unbearable! (Laughter<\/i>) So, I am warning you. <\/span><\/p>\n

In the village, do they have cats and
\ndogs? <\/span><\/p>\n

 <\/span><\/p>\n

L: Yes, dogs <\/span>―<\/span> many, but not many cats.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Do you want a short moment of silence?  <\/span><\/p>\n

(Long silence) <\/span><\/i><\/p>\n

So, good-bye.<\/span><\/p>\n

 <\/span><\/p>\n

All: Good-bye. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

<\/p>\n

<\/span>
\n28 April 1970 <\/span> <\/i><\/p>\n

 <\/span><\/p>\n

Who are the new ones? <\/span><\/p>\n

 <\/span><\/p>\n

G: The new ones: D, you have already seen her once for her birthday. S,
\nyou know her, you have seen her several times already. T has often written to
\nyou; he wrote several letters and he also came for his birthday. U, you don’t
\nknow U; he is a mechanic, he works with V on the cars. W’s father, N. B, who
\ncomes every week. And A <\/span><\/i>(Mother laughs).<\/i><\/span> <\/span><\/i><\/p>\n

\nPage \u2013 336<\/span><\/p>\n

\n
<\/p>\n
\n

<\/span><\/div>\n<\/div>\n

So we are going to stay quiet. I shall
\ntalk to you some other day. <\/span><\/p>\n

There will be\u2026 Do you know the small
\nAshram brooches? Well, there is going to be one for Auroville. Because there
\nare people who come and settle down on Auroville land and they refuse to go and
\nsee the Committee, saying, \u201cAuroville is free!\u201d And they settle down there. But
\nall the same, we need to be able to distinguish between those who are
\nrecognised Aurovilians and those who are more fanciful. So something is being
\nprepared <\/span>―<\/span> of course, it is not ready yet. I only wanted to show you. (Mother takes a sheet of paper from her table<\/i>.)<\/span><\/p>\n

It will be a small brooch about this size.
\nIt is like this. The circle will be made of silver; and here are the four
\naspects, and Sri Aurobindo’s square with the lotus. And \u201cAuroville\u201d will be
\nwritten all around it. So you will wear that in your button-hole the –
\nrecognised Aurovilians! (Mother smiles.)<\/i>
\n<\/span><\/p>\n

 <\/span><\/p>\n

(Silence)<\/span><\/i> <\/span><\/p>\n

There. So, have a good week.<\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

<\/span>
\n26 May 1970 <\/span> <\/i><\/p>\n

 <\/span><\/p>\n

Are there any questions? <\/span><\/p>\n

 <\/span><\/p>\n

A: Yes. There have been some reactions about the little booklet that you
\ngave us on religions, about the sentence which says:<\/span><\/i><\/p>\n

 <\/span><\/p>\n


\n\u00b9<\/font><\/span>\u201cOur search will
\nnot be a search by mystic means.\u201d \u201cOur research will not be a search effected
\nby mystic means. It is in life itself that we wish to find the Divine. And it
\nis through this discovery that life can really be transformed.\u201d<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 337<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

They don’t know what mystic means are? <\/span><\/p>\n

 <\/span><\/p>\n

A: Maybe they don’t know, but perhaps what we do not know either is
\nthis: why not by mystic means? I have been asked the question. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

By mystic means I mean the way of those
\nwho withdraw from life, like the monks, the people who withdraw into convents,
\nor like the sannyasins here, those who abandon life to find spiritual life, who
\nmake a division between the two and say, \u201cIt is either one or the other.\u201d We
\nsay, \u201cThat is not true.\u201d It is in life and by living life entirely that one can
\nlive the spiritual life, that one must live the spiritual life. The supreme
\nconsciousness has to be brought here. From the purely material and physical
\npoint of view, man is not the last race. As man came after the animal, so
\nanother being must come after man. And as there is only one Consciousness, it
\nis the same Consciousness which having had the experience of man will have the
\nexperience of a superhuman being. And so if we go away, if we leave life, if we
\nreject life, then we will never be ready to do that. <\/span><\/p>\n

But if you had read Sri Aurobindo, you
\nwould have understood, you would not have asked this question. It is because
\nthere is a lack of preparation from the intellectual point of view. You want to
\nknow everything without having studied. <\/span><\/p>\n

(To A)<\/span><\/i>
\nNow, what else do you have to say? <\/span><\/p>\n

 <\/span><\/p>\n

A: That is all. Yes, there is something else, if you don’t mind. It is a
\nletter from T. A letter from T who is here and who asked me to read it to you. <\/span><\/i><\/p>\n

All right. <\/span><\/p>\n

 <\/span><\/p>\n

A: <\/span><\/i>(Reading) \u201cConcerning what you have written about
\nreligions, a prayer rises up towards you. We ask for the Divine’s Truth,
\nfulfilled in the Truth of<\/i><\/span> <\/span><\/i><\/p>\n

\nPage \u2013 338<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>our being; we ask that our actions
\nmay manifest His Truth, that our minds and hearts may be exclusively moved by
\nHis Truth. We implore the full Light of His Truth on all that is still
\nunconscious. With His Truth we want to know, through His Truth we want to act,
\nand in His Truth we want to be. This is the prayer of Auroville to the Supreme.
\nBe the triumphant Mother of our consciousnesses.\u201d<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It could be put up on the notice board. It
\nis very good, very good. <\/span><\/p>\n

(R indicates that he has a question to ask.)<\/span><\/i> What do you have to say? <\/span><\/p>\n

 <\/span><\/p>\n

R: I have a question, Mother, a practical question.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Practical? <\/span><\/p>\n

 <\/span><\/p>\n

R: It seems very difficult to be able to want to achieve any specific
\naim and at the same time to love everyone. When we begin to want something and
\ntry to act with a particular result in mind, immediately we cut ourselves off
\nfrom everyone who does not agree with that. In practice, how can we do both at
\nthe same time? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You cut yourself off from people who do
\nnot think as you do? <\/span><\/p>\n

 <\/span><\/p>\n

R: Really.. all the time… <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But not a single person thinks as you do! <\/span><\/p>\n

 <\/span><\/p>\n

R: Of course. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

So how can you love anyone? <\/span><\/p>\n

\nPage \u2013 339<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

R: As long as I don’t want anything, it is all right. <\/span><\/i><\/p>\n

Oh!  <\/span><\/p>\n

R: Yes! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother concentrates for two or three minutes)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is because when you want something, it is
\nthe ego that wants. So, the ego\u2026 must be ignored. The first thing to do is not
\nto act for yourself but to act in obedience to the Divine, to express the
\ndivine Will. For your part, you have no orders to give. As long as it is a
\npersonal will, a personal desire, it is not the true thing, and you cannot\u2026 Not
\nonly is it not the true thing, but you cannot know the true thing!<\/span><\/p>\n

That must be (gesture of rejecting something forcefully<\/i>)\u2026break that must be
\nexpelled!<\/span><\/p>\n

That is why alone, we are nothing at all.
\nThis is life. We do not act for ourselves. We do not act from our personal will
\nand for a personal result. We act only by the divine Will and for the divine
\nWill. So much so, that effortlessly, spontaneously, we can feel the greatest
\ntenderness for our physical enemy. When you have felt that, you will
\nunderstand. That is the whole limitation, the whole limitation. <\/span><\/p>\n

When conflicts arise, and they arise all
\nthe time, for all of us <\/span>―<\/span> immediately it is as if one were drawing
\nback into one’s own skin. For that is what happens: each one draws back inside
\nhimself. But the difficulty is that even when one has relatively little
\npersonal will, if the person next to you expresses a personal will, it is
\nexactly\u2026 First of all it creates a reaction and then too, if you are more or
\nless in agreement with it, you take this will, you see, and you begin to
\nreflect it all around. So you can see what happens. And that is going on all
\nthe time. First one person has a will, and then another, and so on, endlessly.
\nThat is happening everywhere; the strongest will prevails. It is worthless,
\nworthless.<\/span><\/p>\n

When we say, \u201cWe are at the service of the
\nDivine\u201d, it is not just words. It is He who should act through us, not we
\nourselves. The greatest objection is: How can we know the divine Will? But as a
\nmatter of fact, I tell you: if you sincerely renounce your personal will, you
\nwill know. <\/span><\/p>\n

 <\/span><\/p>\n

R: Yes, that is clear.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, that’s it. <\/span><\/p>\n

(Mother remains silent, concentrating on each person present, for about
\nfifteen minutes. Then to A<\/span><\/i>) So, you will explain that to them. <\/span><\/p>\n

We want to change life <\/span>―<\/span> we do not want to run away from it….
\nUntil now all those who have tried to know what they called God, to enter into
\nrelation with God, they have abandoned life. They have said, \u201cLife is an
\nobstacle. We shall abandon life for that.\u201d So, in India you had the sannyasins
\nwho renounced everything; in Europe you had the monks and the ascetics. Well,
\nthey can escape, even though when they are reborn they will have to begin all
\nover again. But life remains as it is.<\/span><\/p>\n

 <\/span><\/p>\n


\n2
\n June 1970<\/span><\/i><\/span><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

I have been asked to formulate the
\naspiration of Auroville. Because there is a lot of goodwill, but it is.. it
\ndoes not seem to be organised. So, I said: the best thing to do is to formulate
\nwhat Auroville wants to be. That will provide some coordination. But it is a
\ngreat task. <\/span><\/p>\n

Each time, we could formulate one of the
\naspirations, or else you could bring me a question each time. And there will be
\nmany of them, so, one question and then either I will answer right away or I
\nwill give you the answer the next time. Or else,  <\/span><\/p>\n

\nPage \u2013 341<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

we can try to express together the
\naspiration of Auroville. <\/span><\/p>\n

 <\/span><\/p>\n

A: Do you already have some vision of what this aspiration is? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Of course! Of course! I know what I want,
\nI know what I want Auroville to be. But there is a considerable gap\u2026 It is
\nAuroville in a few years’ time, many years from now. <\/span><\/p>\n

 <\/span><\/p>\n

A: But you think that we shall achieve this future Auroville? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

This is how we will proceed: each time you
\ncome, I will give you one of Auroville’s aspirations and then we’ll put them
\none after the other, and the next time you can ask me a question on what I have
\nsaid the time before. There is one drawback; it is not always the same people
\nwho come. There are three of you who always come. You must keep up the
\ncontinuity. <\/span><\/p>\n

What must one be to be a true Aurovilian?
\nYou put the question like that. What must one be to be a true Aurovilian? <\/span><\/p>\n

(To A<\/span><\/i>)
\nDo you have any ideas? <\/span><\/p>\n

 <\/span><\/p>\n

A: For me, the first thing, to really be an Aurovilian, is the will to
\nconsecrate oneself wholly to the Divine.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

That is good, it is good; but there are
\nnot many like that. (To G<\/i>) Here, give
\nme a piece of paper. I’m going to write that down as number one.<\/span><\/p>\n

(Mother writes)<\/span><\/i> \u201cTo Be a True Aurovilian.\u201d I have written it with only one \u201cl\u201d on
\npurpose. <\/span><\/p>\n

So, we shall see about number two. <\/span><\/p>\n

From the point of view of behaviour, of
\nmore-down-to-earth things, for example: We want to be free from all moral and
\nsocial conventions. But that is where we have to be very careful! One must not
\nliberate oneself from these things by sinking  <\/span><\/p>\n

\nPage \u2013 342<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

below them into licence and the blind
\nsatisfaction of desires; one must liberate oneself from these conventions by
\nrising above them and by eliminating desires, and replace moral rules by
\nobedience to the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

(G offers Mother a notebook in which to write what she has just said.)<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not in a form which can be written
\ndown.<\/span><\/p>\n

 <\/span><\/p>\n

G: Yes, Sweet Mother.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Now we will be silent. <\/span><\/p>\n

 <\/span><\/p>\n

G: There is a question, Sweet Mother.  <\/span><\/i><\/p>\n

Eh? <\/span><\/p>\n

G: There is a question. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

A question? What question? Who has a
\nquestion? <\/span><\/p>\n

 <\/span><\/p>\n

G: It is B here, who teaches Judo at Aspiration. He says, \u201cSweet Mother,
\nwhy is it so difficult to carry on a physical activity, sports or any other, in
\nAuroville in general and particularly in Aspiration?\u201d<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Difficult? Why is it difficult?<\/span><\/p>\n

 <\/span><\/p>\n

B: It is difficult, Sweet Mother, to be steady, to go on with an
\nactivity, sports or any other, which we have started. So I am asking you why. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Don’t you have any students? <\/span><\/p>\n

 <\/span><\/p>\n

B: We have started Judo classes. There were eight of \u00a0<\/span>us two months ago, but now we are
\ntwo or three. And for many activities it is like that. <\/span><\/i><\/p>\n

\nPage \u2013 343<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

What reason do they give? Is it laziness,
\nindolence, or because they feel superior? <\/span><\/p>\n

 <\/span><\/p>\n

B: I don’t know, Sweet Mother. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If it is laziness, you must begin slowly
\nand gradually build up as the body becomes used to it. If it is because of a
\nsense of superiority, that is a serious disease! (Mother laughs<\/i>) It must be cured! <\/span><\/p>\n

We have been given a body not to reject it
\nbut to make it into something better. And that is precisely one of the goals of
\nAuroville. The human body must be improved, perfected, and it must become a
\nsuperhuman body capable of expressing a being higher than man. And this
\ncertainly cannot happen if we neglect it. It is by an enlightened physical
\nculture and by using physical activities <\/span>―<\/span> the activities of the body <\/span>―<\/span> not for little personal needs and
\nsatisfactions, but to make the body more capable of expressing a higher beauty
\nand consciousness. And for that, physical education has an important place,
\nwhich should be given to it. <\/span><\/p>\n

The question \u201cWhy are they like that?\u201d <\/span>―<\/span> everyone says to me, \u201cThey are like this.
\nThey are like that. Why are they like that?\u201d And in every domain. And that is
\nprecisely why I thought of doing what I spoke of before: formulating the true
\naspiration of Auroville.<\/span><\/p>\n

And this cultivation of the body must be
\ndone with an enlightened sense, not to do eccentric or marvellous things, but
\nto give the body the possibility of being strong and supple enough to express a
\nhigher consciousness. <\/span><\/p>\n

That will be part of the long list. <\/span><\/p>\n

They need to be told a little…. Each has
\ncome with an aspiration, the idea that he would find something new, but it is <\/span><\/p>\n

\nPage \u2013 344<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

not very clear. And so they must be given a
\nclear picture, comprehensive enough for all the aspirations to be able to find
\ntheir place and their expression. We will do that. We see each other once a
\nweek. We will do it little by little.<\/span><\/p>\n

(To B)<\/span><\/i>
\nYou will have to tell them, but I have just said it. They can be told, you can
\ntell them: physical culture has an important place in preparing the body for
\nits new functions. There! (Mother laughs.) <\/span><\/p>\n

(There follows a quarter of an hour’s meditation. Then Mother takes back
\nthe notebook in which she has written \u201cTo Be a True Aurovilian\u201d and point
\nnumber one of the \u201clong list\u201d and says:)<\/span><\/i> There! I have written number two: \u201cThe
\nAurovilian does not want to be a slave to his desires.\u201d It is a major
\nresolution.  <\/span><\/p>\n

\nPage – 345<\/span><\/font><\/p>\n

\n


\n9
\n June 1970<\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

(To A)<\/span><\/i>
\nI have some work for you. (Mother asks A
\nto read the text of \u201cTo Be a True Aurovilian<\/span>\u201d.)<\/i><\/span><\/p>\n

Well then, what would you prefer: silence
\nfirst and that afterwards, or that first and silence after? It is in writing:
\nwhat an Aurovilian<\/span> must be. Not easy. <\/span><\/p>\n

 <\/span><\/p>\n

A: Silence afterwards. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

(Handing the text
\nto A<\/span><\/i>) Look at it. Is
\nthere enough light? <\/span><\/p>\n

 <\/span><\/p>\n

A: Yes<\/span><\/i>.
\n(A reads the text of \u201cTo Be a True Aurovilian<\/span>\u201d.) <\/span><\/p>\n

 <\/span><\/p>\n

It will be continued. If you want to, make
\na copy, as many copies as you like, but on the condition that the copies are
\naccurate, that there are no alterations. <\/span><\/p>\n

\nPage \u2013 345<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

A: Regarding copies, P told me that you had read the first conversation
\nwhich we had together and that you didn’t want it to be published in its
\npresent form. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Such things have to be written. As it
\nstands, it is merely talk. When one is speaking like that, it is not in a form
\nwhich can be preserved. You see, there is the way you speak, the tone of your
\nvoice, the force you put into it, and then the expression which completes what
\nis not explicit. Then, when it is printed, all that is missing, and it becomes
\njust talk. It lacks the essential thing: the consciousness one puts into what
\none says. The words are not enough. <\/span><\/p>\n

If I had the time I would correct it for
\nyou and then you could publish it; but as it stands now, it is not possible.
\nWhen you read, you are with the words alone, and very few people are capable of
\ndrawing on the force while they are reading. The words must be as precise as
\npossible. That is why I have written down this text. When it is finished, I
\nwill put it in English, then those who don’t know French will be able to
\nunderstand.\u00a0<\/span><\/span><\/p>\n

<\/p>\n

<\/span>
\n23 June 1970 <\/span> <\/i><\/p>\n

 <\/span><\/p>\n

C: There is much illness at Aspiration just now. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! <\/span><\/p>\n

 <\/span><\/p>\n

C: There are stomach troubles like diarrhoea, dysentery,
\ngastroenteritis. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! Is it because of the food? <\/span><\/p>\n

 <\/span><\/p>\n

C: The doctor says that it is the water. But we have disinfected the
\nwater-tank.  <\/span><\/i><\/p>\n

\nPage \u2013 346<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Is it surface water? <\/span><\/p>\n

 <\/span><\/p>\n

C: It’s water which comes from a fairly deep well. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It would be better to have it analysed.
\nYou don’t have a filter? <\/span><\/p>\n

 <\/span><\/p>\n

C: No<\/span><\/i>.
\n<\/span><\/p>\n

 <\/span><\/p>\n

There should be one. Only for drinking. Or
\nelse it should be boiled and cooled. Otherwise, it is troublesome. It is best
\nto boil it first and then filter it. <\/span><\/p>\n

 <\/span><\/p>\n

G: He can speak of it because he was sick last week, Mother. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

C: I am still sick.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

G: He is still sick. He doesn’t say that it’s himself, but he is sick.<\/span><\/i><\/span><\/p>\n

\u00a0<\/span><\/span><\/p>\n

Enteritis? <\/span><\/p>\n

 <\/span><\/p>\n

C: Yes, gastroenteritis. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

G: He’s had it for a long time now, some
\nfifteen days. <\/span><\/p>\n

 <\/span><\/p>\n

If the water is bad, it keeps coming back.
\nYou should get it analysed. (Mother
\nadvises analysis of the water by E<\/i>.) Give him some water and ask him to
\nhave a look at it. Then we will do what is needed. The best thing, the safest
\nthing is to boil it and then filter it. And then you must be careful about the
\nvessels; make sure they are clean. If you are careless\u2026 Boiling it, that’s
\neasy. Filtering it <\/span>―<\/span> someone could make a filter. Can you take care of it?<\/span> <\/span><\/p>\n

\nPage \u2013 347<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

C: Perhaps we could buy one in Madras?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

G: In Harpagon<\/span>, Mother, there is someone who
\nknows how to make filters. If he goes there, they could explain it to him. Only
\nthe candles have to be bought in Madras. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

And then, don’t drink just anywhere! That
\nis the only thing, the only precaution you have to take in this country: the
\nwater. You get all kinds of diseases from the water. I thought that this had
\nalready been explained to you. You can build a filter; make it a big one!  <\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n

\n<\/span>
\n7 July 1970 <\/span> <\/i><\/p>\n

 <\/span><\/p>\n

A: This is a letter from X. He would like me to read it to you. May I do
\nthat? <\/span><\/i> <\/span><\/p>\n

Yes. <\/span><\/p>\n

 <\/span><\/p>\n

A: <\/span><\/i>(Reading) \u201cDivine Mother, there is great confusion
\nabout Auroville’s<\/span> organisation, inner as well as
\nouter. How can we work together towards the realisation of a higher
\nconsciousness? It seems that Auroville<\/span> should become
\na more homogeneous community with a greater sense of unity. In order to realise
\nthis, would it be possible for all the inhabitants of Promesse<\/span>,
\nHope, Aspiration, Peace, etc. to meet in order to work together one day a week
\non a communal garden, perhaps the garden of Truth? Or each person could devote
\none day a week to a communal farm, to produce food for Auroville<\/span>.
\nThat would help us to get to know each other better and make us more<\/i><\/span> <\/span><\/i><\/p>\n

\nPage \u2013 348<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>capable of organising ourselves in
\nthe right spirit. And perhaps the people engaged in individual projects for Auroville<\/span> could also work together more closely, so as to
\nform a sort of guiding team in Auroville<\/span>, so that
\neach one’s work could progress more effectively. Would such a concerted effort
\nin Auroville<\/span> just now help us to do your work? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cWith a prayer for perfection.\u201d<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The aspiration is good, but\u2026 I don’t know
\nwhether the time has come. <\/span><\/p>\n

 <\/span><\/p>\n

A: He is not the only one. There are several people working in different
\nplaces in Auroville<\/span> who feel this need to unite and
\nto do the same work together. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, the idea is good, but this is how I
\nsee it. We want to build the Matrimandir<\/span>; and then,
\nthat was the idea: when we begin to build the Matrimandir<\/span>,
\neveryone who wants to work there will be able to do so. And that would really
\nbe working on the central idea.<\/span><\/p>\n

And it should be soon. It should have been
\nalready. So there, there will be work for everyone. We have been thinking of
\nbeginning the Matrimandir<\/span> for a long time. In fact,
\neveryone should come and work there, except, of course, those who work
\nelsewhere. There will be work for everybody. It is better than\u2026 It is the
\ncentre of the town. <\/span><\/p>\n

You could tell him this: in principle the
\nidea is good. But as for the application, for a long time, more than a year, we
\nwanted to begin the Matrimandir<\/span> so that everyone
\ncould work there. A person would have to say, \u201cNo, I do not want to\u201d and have
\nhis reasons. <\/span><\/p>\n

It is like the Force, the central Force of
\nAuroville<\/span>, the cohesive Force of Auroville<\/span>.
\n<\/span><\/p>\n

There will be gardens. There will be
\neverything, all the  <\/span><\/p>\n

\nPage \u2013 349<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

possibilities: engineers, architects, all
\nkinds of manual work. So you can tell him from me that he has picked up the
\nidea which was in the air, but that we want its application to be truly symbolic.
\nAnd when we begin to build the Matrimandir<\/span>, we will
\nput everyone to work on it. Not every day and all the time, but it will be
\norganised. <\/span><\/p>\n

Is that all you wanted to say?  <\/span><\/p>\n

(Silence)<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

What has been done with what I wrote? <\/span><\/p>\n

 <\/span><\/p>\n

A: It has been put up on the notice-board. It has been read… <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It doesn’t seem to have had much effect. <\/span><\/p>\n

 <\/span><\/p>\n

A: It has surely had some effect, but no one has spoken to me about it. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Good. So now, do you want a meditation?
\nNot a meditation: silence. If possible, mental silence. In order to have true
\nknowledge one must achieve mental silence. You are still\u2026 who among you can be
\nsilent mentally?<\/span><\/p>\n

Does everybody understand French?<\/span><\/p>\n

 <\/span><\/p>\n

A: No, not everybody. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(In English)<\/span><\/i> I was asking, who knows how to be
\nperfectly silent mentally? No? Nobody? (Laughter<\/i>)
\nThat’s what we are trying here. <\/span><\/p>\n

 <\/span><\/p>\n

(To A) <\/span><\/i>Shall
\nwe try? <\/span><\/p>\n

 <\/span><\/p>\n

A: Yes!<\/span><\/i>
\n(Laughter)<\/span> <\/span><\/p>\n

\nPage \u2013 350<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Who has succeeded? Not yet. Then, silence.
\n<\/span><\/p>\n

 <\/span><\/p>\n

(Long silence)<\/span><\/i><\/p>\n

A noisy silence!<\/span><\/p>\n

 <\/span><\/p>\n

 <\/span><\/p>\n


\n28
\n July 1970<\/span><\/i><\/span><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

No questions? Yes? What do you have to
\nsay? <\/span><\/p>\n

 <\/span><\/p>\n

A: The first thing is that Y is going to buy cows for Aspiration. He is
\ngoing to Madras tomorrow and he would like to have your blessings. He would
\nlike to have three of them, one for each cow and one for himself. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother laughs<\/span><\/i>) What will they do with the blessings? <\/span><\/p>\n

Where is he going to buy them?<\/span><\/p>\n

 <\/span><\/p>\n

A: In Madras<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

Madras is a city. Cows are not born in
\ncities.<\/span><\/p>\n

 <\/span><\/p>\n

A: But he is going with an expert. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! I’m quite willing to give a blessings
\npacket for him, but not for the cows! <\/span><\/p>\n

 <\/span><\/p>\n

Is that all? <\/span><\/p>\n

 <\/span><\/p>\n

A: There was something else. We would like to know the underlying reason
\nwhy we of Aspiration may no longer go to the Playground. Last Wednesday there<\/span> <\/span>was a talk by Z about Sri
\nAurobindo’s Action and we were not allowed to enter.<\/span><\/i><\/p>\n

\nPage \u2013 351<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is my fault for not anticipating that.
\nOtherwise I would have told them to let you in for that. I had not anticipated
\nit. I could perhaps ask Z if he would like to give you a talk. <\/span><\/p>\n

 <\/span><\/p>\n

A: He has already done so.<\/span><\/i><\/p>\n

\u00a0<\/span><\/span><\/i><\/p>\n

Ah, well then.. <\/span><\/p>\n

 <\/span><\/p>\n

A: No, it worked out very well. But we wanted to know the reason. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The reason is something quite different.
\nIt had nothing to do with that. The reason is quite simply that it is rather
\ndifficult to make a rule that applies for one person and not for another <\/span>―<\/span> very complicated. And unfortunately,
\namong the people living in Auroville<\/span> there are some
\nwho drink. And there are other things too\u2026 But anyway, one was found almost
\ndead drunk in the Playground. So, naturally, with us here at the Ashram it is
\nforbidden to drink, to drink alcohol. It caused a terrible uproar. That is the
\nreason. It is not an inner reason, it is a very practical reason. It is
\nimpossible to say, \u201cThis one may go; that one cannot.\u201d What can they do at the
\ndoor? And it almost caused a revolution. If they ask my advice, I would say, I
\nadvise you not to drink because it diminishes the consciousness and ruins your
\nhealth. But some people do not ask my advice. And I do not want to make rules
\nfor Auroville<\/span> as I did for the Ashram. It is not the
\nsame thing.<\/span><\/p>\n

The people who live in Auroville<\/span>
\nand insist on following all the old habits <\/span>―<\/span> the old ones and the new ones too <\/span>―<\/span> which harm the consciousness, which lower
\nthe consciousness, things like smoking, drinking and, of course, drugs\u2026 all
\nthat, it is as if you were cutting pieces off your being. In the Ashram,
\nnaturally, <\/span><\/p>\n

\nPage \u2013 352<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I said No. We want to grow in
\nconsciousness; we do not want to descend into the pit of desires. To those who
\nrefuse to understand I say: the aim of Auroville<\/span> is to
\ndiscover a new, deeper, more complete, more perfect life and to show the world
\nthat tomorrow will be better than today.<\/span><\/p>\n

Some people believe that smoking,
\ndrinking, etc. will form part of the life of tomorrow. That is their business.
\nIf they want to go through this experience, let them do it. They will realise
\nthat they are imprisoning themselves in their own desires. But anyway, I am not
\na moralist, not at all, at all, at all. It is their own business. It is their
\nown business. If they want to go through this experience, let them do it. But
\nthe Ashram is not the place for it. Thank God, at the Ashram we have learnt
\nthat life is something else. True life is not the satisfaction of desires. I
\ncan affirm from experience that all the experiences brought by drugs, all that
\ncontact with the invisible world, can be had in a much better, more conscious
\nand controlled way without drugs. Only, one must control oneself. It is more
\ndifficult than swallowing poison. But I am not going to preach. <\/span><\/p>\n

When and if Auroville<\/span>
\nbecomes the example of a higher life, having conquered all desires and opened
\nitself to higher forces, then we will be able to go everywhere. When the Aurovilians<\/span> become lights moving in the world, they will be
\nwelcome. There!<\/span><\/p>\n

But I believe I have written something
\nlike that. No? What I gave you? They were not just words; these things are very
\nconcrete. <\/span><\/p>\n

Is that all? Or do you have anything else?
\n<\/span><\/p>\n

 <\/span><\/p>\n

A: No<\/span><\/i>. <\/span> <\/span><\/p>\n

(Silence)<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 353<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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