"This ashram has been created with another object
than that ordinarily
common to such institutions,
not for the renunciation of the world but as a
centre
and a field of practice for the evolution of another
kind and
form of life which would in the final end
be moved by a higher spiritual
consciousness and
embody a greater life of the spirit."
Sri Aurobindo
DEVELOPMENT
For years after his arrival in Pondicherry in 1910, Sri Aurobindo was unwilling
to speak of his household as an Ashram. Not that the term would have been
inappropriate, for an Ashram is simply "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." It is true that in the early days
Sri Aurobindo took no disciples as such. He once wrote, "With the three or
four young men who accompanied me or joined me in Pondicherry, I had at first
the relation of friends and companions rather than of a Guru and disciples; it
was on the ground of politics I had come to know them and not on the spiritual
ground. Afterwards only there was a gradual development of spiritual
relations." But even as more and more aspirants gathered around Sri
Aurobindo specifically to practise yoga under his direction, the grouping
remained informal, and was not referred to as an "ashram".
It was only after
the Mother finally settled in Pondicherry in 1920 that an attempt was made at
collective organisation. "The number of disciples then showed a tendency to
increase rather rapidly." And as thus "the Ashram began to develop, it
fell to the Mother to organise it." She had to see to the outward lives of
the disciples, whose "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 [also]
had to be made for the maintenance, repair, rebuilding of houses, for the
service of food and for decent living and hygiene" and so forth. At the
same time the guidance of the disciples' inner lives began progressively to
pass into the Mother's hands, so that, when Sri Aurobindo retired into
seclusion on 24 November 1926, "the whole material and spiritual charge"
of what had now come to be called Sri Aurobindo's Ashram "devolved on
her". It was in this way that "the Ashram was founded or rather founded
itself in 1926", the informal grouping of seekers taking "the form of an
ashram more from the wish of the sadhaks who desired to entrust their whole
inner and outer life to the Mother than from any intention or plan of hers or
of Sri Aurobindo's".
The Sri Aurobindo Ashram is thus more a spontaneous
growth than a deliberate creation. But it is also the realisation of an
intention that had long been cherished by the Mother. She once
remarked:
"At the beginning of my present earthly existence I was put
into touch with many people who said they had a great inner aspiration, an urge
towards something deeper and truer, but were tied down, subjected, slaves of
that brutal necessity of earning their living, and that this weighed down upon
them so much, took away so much of their time and energy that they could not
engage in any other activity, inner or outer. I heard that very often.
"I
was very young at that time, and always I used to tell myself that if ever I
could do it, I would try to create a little world - Oh! quite a small one, but
still - a small world where people would be able to live without having to be
preoccupied by problems of food and lodging and clothing and the imperious
necessities of life, to see if all the energies freed by this certainty of an
assured material living would spontaneously be turned to the divine life and
inner realisation."
The conditions of basic material security that the
Ashram, as it took shape, provided to an ever increasing number of disciples,
permitted their spiritual lives to unfold in the light of Sri Aurobindo and
under the Mother's constant daily care.
In the half-century since its founding the Sri Aurobindo Ashram has grown from
an informal grouping of two dozen sadhaks into a diversified spiritual
community with 1200 members. There is, besides, a significant number of
non-members living in Pondicherry who take part in the Ashram's life. All
regions of India, and many countries of Asia, Europe and America are
represented. Members are of both sexes and of all ages. No distinction of
creeds, caste or national origin are observed.
Once confined to a few buildings in one corner of Pondicherry, the Ashram's
growth has caused it to expand physically in all directions. Today Ashramites
live and work in more than 400 buildings spread throughout the town.
The central focus of the community is one group of houses including
those in which Sri Aurobindo and the Mother dwelt for most of their
lives in Pondicherry. This interconnected block of houses - called "the
Ashram main-building", or more usually just "the Ashram" - surrounds
a tree-shaded courtyard, at the centre of which lies the flower-covered
"Samadhi". This white marble shrine holds, in two separate chambers,
the mortal remains of Sri Aurobindo and the Mother.
CHARACTER
In the popular imagination ashrams are connected with hermitages or
religious orders, but in fact " an ashram is not an association or
a religious body or a monastery". The Sri Aurobindo Ashram in particular
has nothing to do with asceticism or retreat from the world. The character
of this unique institution stems from the special nature of Sri Aurobindo's
teaching. This may be summed up in these words from one of his letters:
"The way of Yoga followed here has a purpose different from others
- for its aim is not only to rise out of the ordinary ignorant world-consciousness
into the divine consciousness, but to bring the supramental power of
that divine consciousness down into the ignorance of mind, life and
body, to transform them, to manifest the Divine here and create a divine
life in Matter."
As this aim of Sri Aurobindo's yoga differs from that of traditional
yogic systems, so the ashram that grew up around him "is not an ashram
like others". As in all spiritual communities, life in the Sri Aurobindo
Ashram is centred around the practice of a discipline for the attainment
of the goal common to all yogas and religions - Spirit, Self, God, divinity,
perfection. But in the Ashram the discipline does not follow any fixed
method, but is "an inner practice conducted under the spiritual guidance
and influence of Sri Aurobindo and the Mother". The guidance, given
by them in innumerable talks and letters, is now available in numerous
books. The influence is something that can be felt inwardly by all who
have an opening. This self-opening is one of the three main leverages
of the yoga, the others being a progressive surrender to the spiritual
force within and a rejection of all that opposes its workings. Itself
chiefly an inward movement, the rejection assumes outward formulation
in three rules - no smoking, drinking or drug-taking, no sex, and no
politics. These prohibitions, the only regulations the Ashram imposes
on its members, are meant to exclude activities contrary to the right
practice of yoga by persons who have consecrated their lives to it.
The way of yoga practised at the Ashram is "a living thing, not a
mental principle or a set of method to be stuck to against all necessary
variations". Sri Aurobindo has amplified on this in his letters:
"The general principle of self-consecration and self-giving is the
same for all in this yoga, but each has his own way of consecration
and self-giving". For "the technique of a world-changing yoga
has to be multiform, sinuous, patient, all including as the world itself."
It is because of this that "the sadhana of this yoga does not proceed
through any set mental teaching or prescribed forms of meditation, mantras
or others."
Meditation is of course a powerful tool: through it one learns to quieten
the mind and open to the higher influence, and also to contact the divine
presence in the heart. Some form of meditation or concentration is used
by most Ashrams members in their individual practice. Collective meditations
also are held regularly; these are open to all - visitors as well as
Ashramites - who wish to attend. But "meditation can deal only with
the inner being"; and since Sri Aurobindo's Yoga includes as part
of its aim the transformation of the outer consciousness, "meditation
alone is not enough". Devotion to a form or embodiment of the Divine
is another important aid, but this too is not in itself sufficient.
For Sri Aurobindo's is an "integral yoga, that is, a turning of all
the being in all its parts to the Divine... It is not only the heart
that has to turn to the Divine and change, but the mind also, so knowledge
is necessary, and the will and power of action and creation also, so
works too are necessary". Likewise essential for the complete change
of the instrumental nature - mind, life and body - is "a seeking
for perfection, so that the nature too may become one with the nature
of the divine". The integral yoga practised in the Ashram includes
all these approaches. It is thus a synthesis of the methods of the four
principal paths of traditional yoga - the path of knowledge, the path
of devotion, the path of works, and the path of perfection.
In ashrams where liberation from worldly existence (moksha) is the sole
object, there is a tendency for members to withdraw from outward life
- to become sannyasis or ascetics. But in accordance with the comprehensive
goal of Sri Aurobindo's teaching, members of his Ashram "are not
sannyasis; [for] it is not moksha that is the sole aim of the
yoga here". Liberation is of course necessary; but it is an inner
freedom and equanimity and not an outward renunciation that is required.
From the inner poise, outward activities can and indeed must be carried
out; for, as Sri Aurobindo once explained, "What is being done here
is a work - a work which will be founded on yogic consciousness and
Yoga-Shakti [the divine power], and can have no other foundation.
Meanwhile every member here is expected to do some work in the Ashram
as a part of this spiritual preparation."
WORK
A community the size of the Sri Aurobindo Ashram naturally requires
a considerable amount of work to keep it going. Most of this is done
by members. The primary purpose of the work, however, is not to satisfy
any practical or economic need, or to be a means for the self-expression
of the members, but to provide a field for their spiritual growth. As
Sri Aurobindo once wrote, "work done in the Ashram" is done not
"as a service to humanity" or even as a service to the sadhaks
of the Ashram, but "as a service to the Divine and as a field for
the inner opening to the Divine, surrender to the Divine alone, rejection
of ego and all the ordinary vital movements and the training in a psychic
elevation, selflessness, obedience, renunciation of all mental, vital
or other self-assertion of the limited personality". The Mother
expressed the same idea more succinctly: "To work for the Divine
is to pray with the body".
Work is done by all, and it is done without remuneration. Workers strive
for perfection not in hopes of advancement, but in order to make their
labour a more fitting offering to the Divine. What is important is not
the nature of the work or the amount accomplished, but the attitude
in which it is done. In the Ashram work is not graded according to common
notions of "high" and "low". In the Mother's words: "It is not what
you do that matters, but the way you do it and the consciousness you
put into it. Remember the Divine unceasingly, and all that you do will
express the Divine Presence. When you consecrate all your actions to
the Divine, there will no longer be any higher or lower activities,
all will have an equal importance: that conferred on them by the consecration."
During the Mother's lifetime all work was done under her supervision,
either directly or through the intermediary of departmental heads. Today
the departmental heads remains, but their work is coordinated by a central
administration. This arrangement necessarily involves an organisational
hierarchy, but this does not imply that sadhaks are considered as superior
or inferior according to the type of work that they do. Everyone is
seen as a part of a diverse but interrelated whole. None is independent,
neither the heads of departments nor the workers. The need for cooperation
is recognised by all.
Each of the Ashram's departments grew up in answer to a particular need
of the community. Essential services, those connected with boarding,
lodging, clothing, and health were the first to be organised. Later
departments expressive of the Ashram's diverse artistic and cultural
life took shape. "We do not want to exclude any of the world's activities",
Sri Aurobindo once wrote, and he listed, along with "poetry, art
and literature", such fields as trade and industry as forming necessary
parts of a total spiritual community. As the Ashram began to expand
into these and other areas, some disciples were entrusted with responsibility
over administration and accounts. Information about the workings of
the departments in each of these categories is given below.
The Sri Aurobindo Ashram provides its members with everything they need for a
decent and healthy life. Various departments have been organised to look after
house maintenance, furniture, electricity, plumbing, sanitation etc. Clothing
is made by two tailoring departments and regular laundry service is provided by
the "Blanchisserie". A shoemaking department and a weaving department supply
other necessities. The department called "Prosperity" looks after the storage
and distribution of these goods. Inmates indicate their monthly requirements on
special forms and receive them from Prosperity on the first of the month.
At
the common kitchen, food for 2000 persons is prepared three times a day. Rice,
vegetables and fruits are grown in various farms, fields and gardens belonging
to the Ashram. A separate kitchen called "Corner House" is run for the students
and teachers of the Centre of Education.
Medical care is available at
various clinics staffed by physicians of the allopathic, homeopathic, ayurvedic
and naturopathic systems. There is also a dental section, an eye clinic, and a
department specialising in physiotherapy, massage and acupuncture.
The
Reception Service looks after the needs of visitors and arranges accommodation
for them in the Ashram's guest houses.
The Ashram fosters a variety of
artistic and cultural activities. There is a theatre for dramatic and other
performances, an art gallery, a studio for painting and sculpture, a dance hall
and a music room where both Indian and Western music is played. The Ashram's
large library is utilised both by students of the Centre of Education and by
Ashram members, a number of whom are involved in literary activities and
research. A separate Archives and Research Library has been established to
preserve the manuscripts of Sri Aurobindo and the Mother to prepare material
for publication.
Numerous books and journals have been printed at the Sri
Aurobindo Ashram Press since 1945. Recently other printing units have been
added to meet an increased production demand. The Press is only one of a number
of small-scale industries that have grown up around the Ashram. These units are
governed by a separate trust, the benefits of which are donated to the Ashram
Trust. Some of the industries represented are woodworking, stainless steel
fabrication, handmade paper manufacture, and such cottage industries as the
making of handicrafts and incense, and the hand-marbling of silk fabrics.
Smaller sections produce embroidered goods, perfume, pottery, batik work,
etc.
The Sri Aurobindo Ashram is administered by the Sri Aurobindo Ashram Trust, a
public charitable trust managed by a board of five trustees, most of whom were
appointed by the Mother. The Centre of Education is an intrinsic part of the
Trust.
The Ashram is supported by the devotees and admirers of Sri Aurobindo
and the Mother. Recently it "has been approved by Indian Council of Medical
Research, the prescribed authority, for the purpose of clause (ii) of
sub-section (i) of Section 35 of the Income Tax Act, 1961, for Research
purposes only". Therefore any sum paid to the Sri Aurobindo Ashram by assessees
assessable under the head "business of profession" is entirely deductible from
the total income, provided the payment is for the scientific research purposes
of the Ashram. The mention that the payment is for scientific research purposes
is essential.
The Ashram is also exempted under Section 88 (at present
Section 80-G) of the Income Tax Act, 1961. Consequently donors of all other
categories will benefit of "deduction" in accordance with the provisions of
this Section.
SRI AUROBINDO INTERNATIONAL CENTRE OF EDUCATION
Before the 1940s children were, as a rule, not permitted to live in the Ashram.
But when, during the war, a number of families were admitted, it was found
necessary to initiate a course of instruction for the children. Accordingly, on
2 December 1943 the Mother opened a school for about twenty pupils. She herself
was one of the teachers. The number of children increased gradually over the
next seven years.
On 24 April 1951 the Mother presided over a convention
where it was resolved to establish an "international university centre", and on
6 January 1952 she inaugurated the Sri Aurobindo International University
Centre. The name of this institution was changed in 1959 to the Sri Aurobindo
International Centre of Education.
At present, the Centre of Education has
about 150 full or part time teachers and 450 students, ranging from nursery to
advanced levels. The curriculum includes the humanities, languages, fine arts,
sciences, engineering, technology and vocational training. Facilities include
libraries, laboratories, workshops, a theatre and studios for dance, music,
painting, etc.
The Centre of Education seeks to develop every aspect of the
child, rather than to concentrate exclusively on mental training. A special
emphasis is put on physical education. All students (as well as many Ashram
members) take part in daily physical activities, including athletics, aquatics,
gymnastics, games, combative sports and asanas. The department of physical
education maintains a fully equipped sportsground, a swimming spool, a recently
built gymnasium, tennis courts, a judo hall, a playground and other modern
facilities.
Instruction at the Centre of Education is given according to the
"free progress system", which is, in the words of the Mother, "a
progress guided by the soul and not subject to habits, conventions or
preconceived ideas". The student is encouraged to learn by himself, choose
his own subjects of study, progress at a pace suited to his own needs and
ultimately to take charge over his development. The teacher is more an adviser
and source of information than an instructor. In practice, this system is
adapted to the temperament of teacher and student, and some still prefer
traditional methods utilising prescribed courses of study with direct
instruction by the teacher.
Sciences and mathematics are studied in French,
other subjects in English. Each student is encouraged to learn his
mother-tongue and Sanskrit, and some study additional languages, both Indian
and European.
The Centre of Education does not award degrees or diplomas,
since it seeks to awaken in its students the joy of learning and an aspiration
for progress independent of outer motives.
|
[