|
Part Four Public Statements and Notices concerning Sri Aurobindo’s Ashram and Yoga 1927 1949
Section One
Public Statements and Notices concerning the Ashram 1927 1937
Public Statements about the Ashram 1927 and 1934
On the Ashram’s Finances (1927)
Many would like to know how the Ashrama here is maintained.1 As a matter of fact there is as yet no regular source of income; it has been carried on in the past by the contributions of a few who are in sympathy with the work and can afford to give some help. But these means are not likely to be sufficient for the future. I understand that Sri Aurobindo’s work has to pass through three stages, the first when he was finding out the spiritual path and laying the foundations of his sadhana, a second, now begun, for creating a nucleus of spiritual workers and a number of institutions as the basis for his work, and last, the full work in India and abroad which will be very wide. For Sri Aurobindo’s Sadhana is not merely for himself or a few disciples; it is a foundation for a great spiritual work for India and for all the world. In the first stage, the personal wants of Sri Aurobindo and the few disciples who lived with him being few and simple, much help was not needed; for there were no other expenses. But now in the second stage of his work this is no longer the case. The Ashrama will have to buy the houses it is now renting in order to prevent any possibility of dispersion. Numbers of disciples are beginning to stream in and, however economical the style of living, the cost of maintenance is greatly increasing and will go on increasing; the institutions to be started will need equipment and funds for maintenance. All this means large financial means which must come in from now onward and go on growing in the future. The members of the Ashrama expect that if the means are forthcoming, the second stage of the work will be not only carried on but thoroughly consolidated in the next two or three
1 Sri Aurobindo wrote this paragraph for insertion in an article written by Jatindranath Sen Gupta and published in the Hindu (Madras) on 6 May 1927. This explains Sri Aurobindo’s use of the third person. — Ed.
Page – 529 years and the third started. There ought surely to be no difficulty about satisfying this condition. In India Sri Aurobindo’s is still a name to conjure with and, when the need is known I think those who have the power among the thousands who have faith in him and revere him, will not fail to send in their assistance. 1927
Sri Aurobindo’s Asram
In order to remove many misunderstandings which seem to have grown up about his Asram in Pondicherry Sri Aurobindo considers it necessary to issue the following explicit statement.2 An Asram means the house or houses of a Teacher or Master of spiritual philosophy in which he receives and lodges those who come to him for the teaching and practice. An Asram is not an association or a religious body or a monastery — it is only what has been indicated above and nothing more. Everything in the Asram belongs to the Teacher; the sadhaks (those who practise under him) have no claim, right or voice in any matter. They remain or go according to his will. Whatever money he receives is his property and not that of a public body. It is not a trust or a fund, for there is no public institution. Such Asrams have existed in India since many centuries before Christ and still exist in large numbers. All depends on the Teacher and ends with his life-time, unless there is another Teacher who can take his place. The Asram in Pondicherry came into being in this way. Sri Aurobindo at first lived in Pondicherry with a few inmates in his house; afterwards a few more joined him. Later on after the Mother joined him, in 1920, the numbers began so much to increase that it was thought necessary to make an arrangement for lodging those who came and houses were bought and rented according to need for the purpose. Arrangements had also to be
2 This statement was published anonymously in the Hindu of Madras on 20 February 1934 and in pamphlets entitled “The Teaching and the Asram of Sri Aurobindo” in March and August 1934. In every case it was followed by “Sri Aurobindo’s Teaching” (see pages 547 50). It is reproduced here for its historical interest. — Ed.
Page – 530
made for the maintenance, repair, rebuilding of houses, for the
service of food and for decent living and hygiene. All those were private rules made by the Mother and entirely at her discretion
to increase, modify or alter — there is nothing in them of a public character.
All houses of the Asram are owned either by Sri Aurobindo or by the Mother. All the money spent belongs either to Sri
Aurobindo or the Mother. Money is given by many to help in Sri Aurobindo’s work. Some who are here give their earnings,
but it is given to Sri Aurobindo or the Mother and not to the Asram as a public body, for there is no such body.
The Asram is not an association; there is no constituted body, no officials, no common property owned by an association, no governing council or committee, no activity undertaken of a public character.
The Asram is not a political institution; all association with political activities is renounced by those who live here. All propaganda, religious, political or social, has to be eschewed by the inmates.
The Asram is not a religious association. Those who are here come from all religions and some are of no religion. There is no
creed or set of dogmas, no governing religious body; there are only the teachings of Sri Aurobindo and certain psychological
practices of concentration and meditation, etc., for the enlarging of the consciousness, receptivity to the Truth, mastery over
the desires, the discovery of the divine self and consciousness concealed within each human being, a higher evolution of the
nature. February 1934
Page – 531
|