A Misadventure of Consciousness —The Story of Satprem by R.Y. Deshpande

Here is a significantly telling entry in the Mother’s Agenda dated 27 August 1969:

“They’ve found a paper I wrote soon after Sri Aurobindo’s departure,” says the Mother. The paper bears the date 26 January 1951. Then she hands it over to Satprem and adds: “But it’s very private.” Satprem reads out the text to her:

“This note is about a person physically close to Sri Aurobindo, who tried to destroy Mother and separate her from Sri Aurobindo. In fact, it is clear and understandable that the darkest shadow is right under the light, and that he or she who comes to do the divine work must take on himself or herself the whole burden of the Opposer. Thus, is it near Sri Aurobindo and Mother that the greatest adversaries will be found. That also explains Mother’s departure and the ensuing murky situation in Auroville and in the Ashram. For obvious reasons we will not publish Mother’s note or the long conversation that followed in its integrality, but only a few brief extracts, insofar as they illustrate the “problem,” or perhaps the mystery, of Sri Aurobindo’s and Mother’s departures, for they have one and the same reason.Naturally, this mustn’t be published, but it’s to be kept.” [https://incarnateword.in/agenda/10/august-27-1969/]

The Mother was extremely particular that, the note should not be published at all, just to be kept and not published at all. And here is Satprem who ignored her instructions, disregarded them, and entirely for his own personal reasons threw the paper open to the public. It may be argued that he, to the point of fault, wanted to publish every word she had spoken or written. If it is one kind of fidelity it also lands him into a peculiar avoidable infidelity. In any case, it can never be his concern if the written note by the Mother should have remained unknown forever. Certainly, the Ashram would preserve every bit of hers in complete faithfulness to her, with the least doubt concerning it. It would remain for reference in the Ashram Archives.

For Satprem everything the Mother said was fascinating, everything was revealingly important and edifying. But there are degrees of importance and relevance and of bright commonsense robust in its expression. He thought it alright to publish these Agenda conversations in their original form, in their absolute totality, without editing anything anywhere. But perhaps he was doing “to excess” of Christ’s Sermon on the Mount. That was the Ethics of the Agenda of Beatitudes for him. However, there is also a condition, of utmost “purity of the heart”, of utmost sincerity and complete obedience to the Teacher. Without it there cannot be “glory to God” anywhere. Not only that; smuggling out the papers and tapes of the Mother from her room, this thievery is not only an ethical sin, it is far greater than that, it is a spiritual crime. But who are we to judge anything about it? It cannot be our concern; it is entirely between him and the Mother, and they will resolve it amongst themselves. She had endeared to him close to herself, because she found a certain utility, a certain merit in him, perhaps more than all that a profound occult necessity, a compulsion, and began the free unrolling of the Conversations, for years, embracing everything upon the aspiring earth and in the responding heaven, and far beyond the enthusiastic known and the keen unknown, beyond, into the farthest unknowable. That is all completely beyond human comprehension.

But this is not the only instance of Satprem’s sense of debatable faithfulness to the Mother; it is an act of spiritual perfidy. Let us see some examples we have in the following:

Nirodbaran: “Incidentally, going through the Agenda volumes is like entering into a domain of sudden unpleasant surprises whenever the Editor intrudes. One cannot but be pained to notice many indiscretions and inaccuracies committed by his bringing in his own judgments and prejudices and dislikes which have no place in a book of the Mother’s talks. … First of all, the Mother asked him not to publish some talks, but he has done it, giving at one place the reason, “we considered it right…” Could it be alleged that, because the Mother was no longer in her body, matter forbidden by her can be published? … Secondly, the Mother has talked freely to Satprem about people, countries, nations, institutions, politics, etc., which any sensible person would regard as said in confidence. To others also she has expressed certain views which were unmistakably meant to be kept private as well as to be understood only in a particular context. … Lastly, one most deplorable indiscretion is the publication of the Mother’s talk about one C (Chinmayee?) in her relation with Sri Aurobindo. The Mother pointedly told Satprem that it was private and to be kept aside. Yet he publishes it saying that it was a long talk and that he was giving just a summary of it! The summary is incriminating enough and does not exonerate him in the least from the gravity of his disobedience. … One cannot help regretting that irresponsibility and private grudges have smirched so illuminating a document as the Agenda which the Mother had intended … to be handled with reverence and obedience by those whom she considered her children.”

Udar: “The Ashram Trustees have unanimously and distinctly written to the editor of the Agenda that all the words of Sri Aurobindo and the Mother are the sole copyright of the Ashram Trust and so he has no right to publish the Agenda without permission from the Trust. He has ignored this, as he knows that the Ashram will not, of itself, initiate legal proceedings.”

Amal Kiran is sharply forthright in his observations: “Before I published Udar’s article in Mother IndiaI sent for all the relevant documents—the Trustees’ letter to Satprem and the letter sent to him by the Mother’s son André telling him that the Mother had explicitly asked André to edit the Agenda. Evidently, she had confidence in André and not in Satprem. … The basic negative side is that he has not attended to the Mother’s wish that André should read and judge things…. I have observed that people who are not steeped in Sri Aurobindo and the Mother turn against the Ashram on reading the Agenda. Even an old-time Swiss sadhika stopped coming to the Ashram for years because of the propagandist spirit which has moulded the Agenda. … I am sure the Mother has given him some genuine spiritual experiences. But I am afraid they have gone to his head and have failed to touch with refining fire the outer being. And the Agenda has been turned by him into a powerful means of self-aggrandisement and self-advertisement: he uses it to make himself out to be the one and only apostle of the Mother. … It is high time a halt was called to the anti-Ashram propaganda whose agitated centre is Satprem — propaganda which can also be termed anti-Mother in the sense that it goes not only against her principal field of work but also against the spirit of Truth, the Truth-Consciousness, which she represented on earth.”

These are considered and serious observations coming from responsible individuals who had decades-long personal contacts with Sri Aurobindo and the Mother, they being close to them in various capacities; which means, these do not stem from personal biases against Satprem.

Satprem may be a wonderful writer and, surely, he must have received something of great spiritual value from the Mother; but there is present in him too much of small human also, too much, human not of a very gratifying kind, he having a double personality, the shadow thicker than the radiance if any. Against him there are grave allegations, that he deleted matter which would add up to another full volume to the Agenda, that there were drastic cuts in the taped records and transcriptions, these tapes themselves having been completely destroyed.

It must be understood that the tapes on which the Mother’s Conversations were recorded had been clandestinely smuggled out from her Room, Abhay Singh-Satprem-Tata-Paris. In that disreputable or illicit act there was devilish speed and perfection, even as with every political zest and manipulation the whole thing was speeded through. The clinical operation was perfect. The tapes were transported out of India in order that these go completely out of the reach of the Ashram authorities.

Why? Satprem wanted to publish the Conversations in their complete raw form, as recorded, without any editing anywhere. But he did not go by the Mother herself, that these could be made public only after her son André Morisset went through them. She withdrew from the “earthly scene” on 17 November evening of 1973, and soon André from the administration of the Ashram. But he got involved in the struggle to prevent the publication of the Mother’s Agenda edited by Satprem. Sri Aurobindo Ashram, Sri Aurobindo Society, Auroville, and their printing and publication houses refused to print out what was given to them by Satprem. That enraged him and he started finding his own ways to have them published. A stark and sharp point of conflict got created, thanks to the Agenda, as even before that Satprem turned violent against the Ashram, saying that it “killed” the Mother, that she was buried alive, that the Samadhi be opened, and the Mother released from that gloomy captivity.

That itself makes the whole business of the publication of the Agenda doubtful and fraudulent, lacking moral integrity. Satprem had thieved, pilfered, misappropriated the original papers and tapes; this was imprudence, this was offence, this was malfeasance, this was wrongdoing, transgression, indiscretion, whatever one might like to call it, quite a reproachable action. But for all that, in the occult working of the unbreakable law, he will have to pay proportionately, suffer harsh reprisal, pay back as the consequence of his karma. But that need not concern us.

That is entirely for him and the Mother to resolve, and we have no place in it, no place at all. Elsewhere also there are unacceptable cases, even calling Sri Aurobindo having forgotten his own spiritual philosophy, and he making slips in his Savitri when we fail to understand him. We really need not be troubled about these queer stuffs. The dark occult is everywhere, and the hand of Falsehood exploits every occasion to promote its own agenda. It takes every human frailty and foible to stop the greater work. It attacks fiercely, and causes the greatest impairment to the functioning of the manifesting divine light and knowledge and power.

For us, however, this Agenda delivered by Satprem is now a fait accompli, something with which we are completely and helplessly stuck, being the only thing available. Nothing can be done about it, absolutely nothing, and there is no point in ruing over it or deploring it, or even cursing it, particularly when we don’t have our own objectives clear in our minds. Yet with our deepest sincerity we have to find a way out to move on in the best manner possible.

The Mother’s revelations in the truest form of Agenda are absolutely marvellous, absolutely, most precious, a pearl of rarest splendour and preciousness; it is that which we have to discern and decipher, open the code, the cipher, we have to perceptively read and understand it.

It is a golden record of work in luminous wake of Sri Aurobindo’s most momentous withdrawal from the physical, on 5 December 1950, that by which he fixed the Supermind inescapably in the material-physical, a supreme triumphant action in oneness with the will of the highest. In the annals of glorious spirituality that is excellently enduring, is of the highest dynamic value.

The Mother worked in it. She was constantly in contact with Sri Aurobindo in the subtle-physical and it is only from her we learn how much he worked after his withdrawal from this physical earth. His presence in the subtle-physical also means he becoming universal, and later of course she too, if we can enter into that world.

It is that Agenda, that golden record along with the Mother’s own amazing Yoga of Cellular Transformation which should be of interest to a futuristic spiritual seeker. It is that which, very naturally, also becomes an intense and active focus for the strong but grim dark agents of Opposition and Denial, their action to thwart the coming of the willed Future. One cannot ignore the reality of this Denial in the occult working, and Sri Aurobindo and the Mother came in direct contact with them, the greatest Asuras physically present in their closest proximity. But it is not for us to name any of those Asuras, though that relevance cannot be ignored.

Surely, this is what we witness in the conundrum of, say Auroville. The problems of Auroville have their genesis in the Mother’s Agenda itself. That may sound mischievously too bold; but there is a deeper occult content in it. There is the fiercest attack, of do or die, after thephysical withdrawal of the Mother, by the most powerful anti-Divine to thwart her work. If so, then, all these human characters have simply let themselves be its instruments.

This is the thick forbidding Shadow that took its birth in the birth of the Agenda itself, from the stern dark Inconscience to the descending Truth and Consciousness and Power and Bliss. Let us therefore be more seriously and gainfully concerned about the Light, the Illumination, the divine Wonder it has brought to us, to the soul of the evolutionary earth.

One of the things one could do with what is, is to decant the Agenda that is now in the public domain, take out from it all that appears disturbingly inelegant and worthless and irrelevant. One can prepare one’s own subject-wise texts based on it.

Without a doubt, all that she has said about the work of physical transformation, all that she has said about Savitri, all that she has said about Sri Aurobindo himself, his work and his passing away, about the coming of the future race governed by the Mind of Light, the surhomme consciousness, and the materialisation of the psychic being have to stay. It is that Essential Agenda which will put itself in the line of Rig Veda, the Gita, Sri Aurobindo’s Savitri, the eternal scriptures shaping the destiny of this terrestrial manifestation. Obviously, then, all that is contextually incidental, very personal or departmental in the day-today organisation of the work, has no place in the Essential Agenda; that can, if at all, be a part of another publication or else just kept in the Archival Library for an individual’s research and study.

Here is Satprem given to us by Georges van Vrekhem, courtesy of “Auroville Today” magazine, June 2015, https://auroville.org/page/satprem-593

“Satprem (born Bernard Enginger) passed away on April 9th, 2007, at the age of 84. Through his books, and particularly through his role in the publication of the 13 volumes of Mother’s Agenda, Satprem played a key role not only in introducing many people to the works of Sri Aurobindo and The Mother, but also in explaining the scope and significance of the great endeavour They had undertaken. His writings have inspired, and will continue to inspire, people worldwide with their incandescent call to take up the great work of physical transformation begun by Sri Aurobindo and The Mother, a work which he and his spiritual collaborator, Sujata, attempted to continue after Mother’s passing.He was also a figure of considerable influence in Auroville during the early years and during the conflict with the Sri Aurobindo Society, a struggle which he saw as crucial for Auroville’s integrity and for the furtherance of Mother’s work. Satprem was a charismatic figure who, in his uncompromising stances, attracted great loyalty from some and criticism from others. … Satprem’s first years in the Ashram were a period of dissatisfaction, restlessness, doubts, and sometimes loudly voiced revolt. … However violently Satprem might express himself emotionally, he was a cultured man and possessed a very keen intellect, widely varied interests, and as a writer a passionate, colourful style. … After the passing of the Mother, a gap has come about between the Ashram and Satprem, with regrettable consequences. Under the Mother’s direction he had written Sri Aurobindo, ou l’Aventure de la conscience (Sri Aurobindo, or the Adventure of Consciousness), a book that has led so many to Sri Aurobindo and the Mother. … In a letter from 1983 one reads: “I had to take the decision to withdraw because I was no longer progressing in my [inner] work, I kept turning around in a circle. There must be at least one human being to prove, to show to the world that the way of the new species is practicable for humans. Otherwise, what is the use of what Mother and Sri Aurobindo have done for humankind?”

And here is Kireet Joshi, “closest friend of Satprem and Sujata”, writing beautiful tributes to them:

“Satprem was a thorough scientist in his methods of experimentation and in testing the results of his experiments. He was meticulous in his positivism and in the recording of his experiments and experiences. One has only to read seven volumes of his Carnets d’une Apocalypse in which he has recorded day to day experiences dating from 1981. These seven volumes give us an account up to the year 1986. But the records he has kept of his experiences, when published, will give the full account running to year 2006 or 2007, and we shall be able to learn more about the nature of his experiments and results […]If we now ask the question as to the point at which he had reached in the subsequent years, it may be mentioned that I had personally received a note from Satprem in the year 2006, in which he had written: ‘Je suis arrivé au bout’ (‘I have reached the goal’).” [19.07.2008]


Satprem’s Notebooks of an Apocalypse (Carnets d’une Apocalypse), seven volumes out of 24 published under his direct supervision, seem to be more a creation of a literary man than an accomplished spiritual figure. Let us just look at the following from the first Notebook:



From age to age, the “avatar” comes to “change the law.”

We do not realize what this “law” means because we are in it and it seems to us that it can be nothing but an improvement of our habit of being or, on the contrary, the age-old destruction of one civilization after another, only to start again a little better or take up the same old worst, with a few modifications of borders or vocabulary; and what we think “differently” is still a difference within the same animal and human law with perhaps a greater “intelligence” — but it is still the intelligence of a certain law we are confined in or limited to, as were the ichtoids under the waters. And it seems now that with the demoniac means at our disposal, the “difference” will doubtless be catastrophic and pulverizing or asphyxiating — and one starts all over again, perhaps on another planet, with means that will be those of the old law. The crab’s pincers will have acquired intelligent thumbs and forefingers to pinch the same old world.

But we have perhaps had enough of it and could feel inclined to dream of some definitive Nirvana on some plateau of no Tibet, which would no longer be the possession of this or that race, unrepentant and cruel.

But someone came to “change the law,” and this is prodigious and incomprehensible, for we only understand our old walls and pincers or additional ones as the case may be. This “someone” was called Sri Aurobindo-Mother. …

Then came that tragic 1973. Mother left, as did Sri Aurobindo before her; the last link of the Mystery shut itself in a tomb, after so many thousands of earlier tombs. On that first evening, a child of man, standing in front of this tomb yet to be cemented and sealed, cried out in his heart: “WE ARE GOING TO PULL HER OUT OF THERE.”

It sounded like a cry breaking through the walls — our Walls — and touching something that is very high or very deep at the bottom of all tombs, like an all-there and all-beating Future, an Impossible exploding and piercing all the old possibles.


Immediately, the old denial, the old Forces that rule the world, the old law, savagely rushed on this child of man, all claws out. Instantly, it was the NO that every time had seized upon the grain of Truth to turn it into a new solemn and sacred Falsehood, blessed by the very blood of the one who strove to change the law.

For that rebellious heretic knew that that handful of managers, those impeccable and white-dressed high priests, were mere assassins — well-mannered assassins, of course, family almost, without daggers, but armed with a whispering and perfidious poison, when it was not openly brutal: “I am hanging from a slender thread in an absolutely rotten atmosphere,” Mother told me. “They keep repeating: She is old, she is old …” Mother said with that poignant pain. “They don’t want you anymore.”

Some ten years before, Mother had with a strange smile recounted to me what she had already told Pavitra in the presence of Sujata, at the end of 1950, just after Sri Aurobindo’s departure: she had received a letter from Mrs Alexandra David-Neel, an “old friend” of hers she had known well in Paris, who in her letter had predicted that Mother would be “murdered by her own disciples.”

That letter must still exist in the Ashram archives.

The plateaux of Tibet may prefer Buddhist Nirvana, but Mother, just like the little man who writes these words, wanted things to change and Earth to be freed forever from this reign of Falsehood and of Death.


Then, I wrote letters upon letters to friends, to the Government of India and even to the President of the French Senate, so as to make them understand what was at Stake — dozens of desperate letters like a call and a cry coming from my soul. No one knew of that Treasure, I was all alone, it was a crushing responsibility amidst all those daily, perfidious, underground assassinations — I understood then Mother’s moans amidst the people around her: “I feel like screaming,” she would tell me. Then I understood so many things, without knowing that I was “digging a tunnel” like her in that Fortress of Falsehood through my own body. That is when I understood what praying with one’s body meant, and calling for that Divine Future through a thousand and a million “human” Negations: the Gestapo was charming and visible compared to those countless, perfidious, hypocritical and invisible cruelties — “cosmic,” as it were, as if it were the very world that was called into question, and so too the hideous Forces that rule this world. Then, yes, you see everything laid bare, without seeing anything except through the wounds of your body and your soul. …

So, I unleashed the whole pack by stating that I would no longer oversee the Bulletin of the Ashram, which I had published with Mother for so many years, and by announcing to the “managers” of the Ashram my intention of publishing this Agenda.

It was the opening round of the “battle of the Agenda.”

Immediately they asked to see my papers and tape recordings so as to “consider” what would be “desirable” to say and release to the general public. Censorship was there, obviously (but it had been there since 1973, as my letters were spirited away by the post office, while I was being rather indiscreetly shadowed and my house kept under surveillance). This time, they were shamelessly shouting; even Mother’s family actively interfered to cover up their trickery and slanders with its authority and respectability. I had “stolen” Mother’s papers, I was an Ashram “employee” who had betrayed “their” trust. All the Indian authorities were warned, from the printers to the booksellers to policemen and magistrates, and above all the Home Ministry in charge of foreigners — for I was a FOREIGNER, don’t forget it! — they tried to take away my visa, to expel me from India; I was prosecuted for theft and “forgery” because, of course, my manuscripts were forged and my tape-recordings “fake.” They even printed a false Agenda to nullify in advance my attempts at publishing it, and — it was the most serious thing that happened to me, even worse than the attempted murders — they went to see my publisher in Paris — this dear Robert Laffont — with the family up in front led by Mother’s son, an honorable septuagenarian, in order to have their “false Agenda” accepted, to tell him of my “betrayal of Mother” and to make him understand that they could take him to court, because they were the “owners” of Mother andof all my books originally published by the Ashram… I was being strangled on all sides.

There is truly a sublime grace that made Robert Laffont feel what I really was, the same grace that sent Mr JRD Tata, the Director of Air India, to help me ensure the safety of all the tape-recordings of my conversations with Mother and all my precious papers by sending them to France. And finally, Sir CRN Singh, an emissary of Indira Gandhi, who instilled some fear into their cowardice.

Yet, after many hesitations, we decided to publish, in this first volume of my Notebooks, some of the countless letters I wrote, like a cry to “make people understand” who Mother was, what She was doing and what She wished for the earth, along with my brief, succinct and elliptical notes on the then ongoing events.


The next volumes of the Notebooks will tell of this long journey of which we do not know whether it is death or the beginning of a new Life for the Earth and for man. A non-path, dark and unknown, on which you tread step by step unknowingly, with from time to time visions of the New Consciousness that so concretely and graciously show you what step you have to take, or the meaning of the step, the danger ahead and the “situation” in the world or around you, people’s intentions and faces in all their reality, with an unthinkable, if enigmatic at times, sense of humor and material exactness, and a Divine Smile, as if to tell you: “Look, I am here, I walk with you….”A marvelous, impossible path, supremely Possible thanks to this Love that carries us and carries everything.

I will slowly open out into these Notebooks, but in fact the step-by-step in the Dark and that crying breaking through the cells of a body had begun as early as that fateful 1973, and perhaps some centuries before.

From age to age, the same story repeats itself, but this time…

And in Mother’s hands!

December 20, 1998

“From age to age, the same story repeats itself, but this time… is an echo the Gita’s





‘For whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose myself forth into birth. For the deliverance of the good, for the destruction of the evil-doers, for the enthroning of the Right I am born from age to age.’

And Sri Aurobindo writes:

‘The Avatar is necessary when a special work is to be done and in crises of the evolution. The Avatar is a special manifestation … .’

Yugé yugé may be used in a general sense, as in English “from age to age” … . But the bahūni has an air of referring to very numerous lives especially when coupled with tava ca. [Letters on Yoga]

In Sri Aurobindo’s Essays on the Gita there is the double purpose of Avatarhood which does not immediately become obvious in the Gita verses:

‘The outward action of the Avatar is described in the Gita as the restoration of the Dharma; when from age to age the Dharma fades, languishes, loses force and its opposite arises, strong and oppressive, then the Avatar comes and raises it again to power; … The Avatar comes to reveal the divine nature in man … .

‘The work for which the Avatar descends has like his birth a double sense and a double form. It has an outward side of the divine force acting upon the external world in order to maintain there and to reshape the divine law by which the Godward effort of humanity is kept from decisive retrogression and instead decisively carried forward in spite of the rule of action and reaction, the rhythm of advance and relapse by which Nature proceeds. It has an inward side of the divine force of the Godward consciousness acting upon the soul of the individual and the soul of the race, so that it may receive new forms of revelation of the Divine in man and may be sustained, renewed and enriched in its power of upward self-unfolding. The Avatar does not descend merely for a great outward action, as the pragmatic sense in humanity is too often tempted to suppose. Action and event have no value in themselves, but only take their value from the force which they represent and the idea which they symbolise and which the force is there to serve.’

All this is missed in Satprem’s “From age to age, the same story repeats itself, but this time… .” Instead, there is the modern cleverness in swiftly exploiting what is sublime and fundamental for self-projection and aggrandisement.

This valuable exposé of “the third Avatar” sounds more like a golden calf bellowing from its affected throat. Let us be aware of what the Mother had told André. To quote from Down Memory Lane by Shyam Sunder Jhunjhunwala “André was sad over Auroville happenings and just repeated to me more than once what Mother had told him. ‘For God’s sake, keep Satprem out of Auroville.’ ” [p. 26]

“For God’s sake, keep Satprem out of Auroville.” It says everything. And for his own glorious wonderful reasons Kireet Joshi made intimate friendship with Satprem, became his ally. Certainly, behind it are powerful occult forces bent upon destroying the Mother’s dream.

Here is something on the Overman Foundation webpage:

Georges Van Vrekhem in his book The Mother: The Story of Her Life writes about Satprem:

‘Satprem, whose other name was Bernard Enginger, was born in 1923 on the coast of Brittany, a place he would always remember with nostalgia. When twenty and a member of the French Resistance he was arrested by the Gestapo and spent one-and-a-half years in German concentration camps. The war, the concentration camps, the post-war upheavals and the Existentialist spirit of revolt and nihilism then pervading France left a deep imprint on him. He passed away on 9 April 2007 at the age of 84. By that time, he had acquired the reputation of someone who could be gainfully adored and followed in one’s spiritual pursuit; in fact, there are enthusiasts who consider him as the third Avatar after Sri Aurobindo and the Mother.

‘He was also a figure of considerable influence in Auroville during the early years and during the conflict with the Sri Aurobindo Society, a struggle which he saw as crucial for Auroville’s integrity and for the furtherance of Mother’s work. Satprem was a charismatic figure who, in his uncompromising stances, attracted great loyalty from some and criticism from others. A survivor of the concentration camps, he stood against all forms of tyranny. Yet some blamed him for his fierce criticism of the Sri Aurobindo Ashram and for his attacks upon those who did not follow the path which he favoured.” He was of course extremely fortunate that he had the darshan of Sri Aurobindo, even as it is said that hisSri Aurobindo, ou l’Aventure de la conscience [Sri Aurobindo, orAdventure of Consciousness] a  biography, is what Sri Aurobindo himself wrote through him.

‘But the Satprem one would like to approach is one who was chosen by the Mother to reveal the divine Knowledge and the modus operandi she had received from the unknowable source of everything in the unfolding manifestation of the supreme Will in its will and in its delight. Thanks to him we have now thirteen volumes of year-wise conversations tape recorded and transcribed by him and his team.

‘They are an indispensable source of information not only about the Mother’s yoga in the years 1960-73 but also about her and Sri Aurobindo’s lives and their yoga in general.”One may even go a step farther and maintain that the Mother’s Essential Agenda is the unwritten part of Sri Aurobindo’s Savitri itself, that which during his time had received the seal of “incomplete completion”. The Rig Veda, the Gita, Savitri, and now this Essential Agenda are the most luminous gifts to the aspiring spirit and soul of mankind towards the divine Future.

‘But that “Thy will be done” was thwarted. Satprem wanted Agenda to be published as was recorded, verbatim, with no editing.  Ashram as a responsible institution refused even as there were things which could not be published, ‘against’ itself.

‘After the passing of the Mother, a gap had come about between the Ashram and Satprem, with regrettable consequences.’ There was a lot of ‘chit-chatting’ in those sessions and naturally that had to be dropped. Some admirers of his may deem that to be “very inspiring”.  True, the chit-chat is not only rich; there is the glow and there is the honey in it. Yet, finally, it remains only a chit-chat. To a part of our being it may be titillating; it may have the flavour of happy creative literature; it may reveal with nuances certain minutiæ of the participants; it may be educative in several respects, it may be in the human context. But we do not go to Agenda for that, that which maybe too incidental. All that becomes secondary if not tertiary, holding no far consequences, that which may serve a kind of common objective, particularly the occult-yogic of the Mother was to take the evolution of man beyond man, to work out things that will bring about a new race preparing for the great supramental manifestation of Sri Aurobindo. Eventually Satprem was expelled from the Ashram. His publications like The Notebooks of an Apocalypse did not present the Sri Aurobindo Ashram in a proper light. It is known that “threats” were being leveled at Satprem by certain Ashram authorities concerning the original manuscripts of Mother’s Agenda which he kept in his house in Nandanam.

In July 1977 steps were being taken to register the “Institut de Recherches Evolutives,” whose purpose was to publish and distribute Mother’s Agenda worldwide. From then on, the work of the Agenda would be in the hands of four associates of Satprem. The first volume of The Agenda came out in February 1978. Understandably there was a constant threat of an “imminent court case” the Ashram Trustees would launch against this publication.

The Mother never wanted everything to be published as was spoken. In fact, in those 36 entries we have In Notes on the Way [CWM Vol. 11], 1965-73, it was Satprem himself who had edited for the Bulletin of Physical Education published on the occasions of February-April-August-November Darshans. She wanted André to go through the transcriptions before these were published. But Satprem in his own way went ahead with those recordings in their raw form. Oh! Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. [Sermon on the Mount, St Matthew Chapter 5, KJV].  But the issue is far greater and deeper than all this. It is: Let “Thy kingdom come, Thy will be done in earth, as it is in heaven.”

For a fairly detailed discussion about these matters from various viewpoints please also check comments at the following link:

These actions of Satprem have severely impacted the work and progress of Auroville. A thick shadow of his is upsetting the Glory that is to be. The Mother very prophetically had told that he should be kept away from Auroville. The occult is too deep and forbidding. This has to go.

To quote from Record of Yoga: “A greater completeness is always superior to a lesser completeness; but also an extreme power of one can do miracles..Be wise as a serpent and mild as a dove.” [p. 1446]

The occult has a greater luminous weight than the mere rational, the creature kind, and truest wisdom lies in recognsing it, in living in it. The human of us has to grow into it. There is the little chapel, petite chapelle, l’oratoire, ready for it, the divine Matrimandir.


About the Author: Born on 17 April 1931 Dr. R.Y. Deshpande is a professor, philosopher, author, poet and inmate of Sri Aurobindo Ashram, Pondicherry. After graduating from Osmania University, Hyderabad, he joined the Tata Institute of Fundamental Research, Mumbai as a research physicist in 1955 and worked in this organization till 1957. In 1957 he joined the Bhabha Atomic Research Centre, Mumbai where he worked till 1981 and headed several Atomic Energy and Space Projects in Advance Technology with Dr. Raja Ramanna. Having received his Ph.D. in nuclear physics in 1964, he worked at the Lawrence Berkeley Laboratory, Berkeley, California USA from 1964 to 1965. He has some fifty research papers published in national and international scientific journals. He was also an examiner for a number of Ph.D. theses in the field of Solid State Physics. In 1981 Deshpande joined Sri Aurobindo Ashram of Pondicherry. For thirty years, he taught physics and a few other subjects such as Astrophysics, Savitri, The Future Poetry, Science and Society at the Sri Aurobindo International Centre of Education. For eight years he was the associate Editor of Mother India, a Monthly Review of Culture, published by the Sri Aurobindo Ashram. During 2007-2008 Deshpande was the editor of a web-magazine titled Science-Culture-Integral Yoga founded in Los Angeles. His published works in prose and poetry include titles like Sri Aurobindo and the New Millennium, Vyasa’s Savitri, The Ancient Tale of Savitri, “Satyavan Must Die”, All Life is Yoga, Nagin-bhai Tells Me, The Rhododendron Valley, All is Dream-Blaze, Under the Raintree, Paging the Unknown, The Wager of Ambrosia, Savitri: Notes and Comments, Elements and Evolution, Sri Aurobindo’s Narad, The Birth of the Sun-God, Hymns to Becoming, These Mountains, The Secret Knowledge, Savitri Talks: The Symbol Dawn, Islam’s Contribution to Science, Big Science and India, Running Through Savitri, A Look at the Symbol Dawn: Observations-Comments-Discussions, Savitri: The Poetry of Immortality,  and Sanatana Dharma: An Aurobindonian Perspective to name a few. He has also edited the following books: Nirodbaran: Poet and Sadhak, Amal Kiran: Poet and Critic and Perspectives of Savitri


23 Replies to “A Misadventure of Consciousness —The Story of Satprem by R.Y. Deshpande

  1. The following article on Satprem authored by Georges Van Vrekhem was published in ‘Auroville Today’ in May 2007, soon after the former’s demise. It was later republished in Vrekhem’s last book, ‘The New Spirituality’:

    ‘Satprem (born Bernard Enginger) passed away on 9th April, 2007 at the age of 84. Through his books, and particularly through his role in the publication of the thirteen volumes of Mother’s Agenda, Satprem played a key role not only in introducing many people to the works of Sri Aurobindo and the Mother, but also in explaining the scope and significance of the great endeavour they had undertaken. His writings have inspired, and will continue to inspire, people worldwide with their incandescent call to take up the great work of physical transformation begun by Sri Aurobindo and the Mother, a work which he and his spiritual collaborator, Sujata, attempted to continue after Mother’s passing.

    ‘He was also a figure of considerable influence in Auroville during the early years and during the conflict with the Sri Aurobindo Society, a struggle which he saw as crucial for Auroville’s integrity and for the furtherance of Mother’s work. Satprem was a charismatic figure who, in his uncompromising stances, attracted great loyalty from some and criticism from others. A survivor of the concentration camps, he stood against all forms of tyranny. Yet some blamed him for his fierce criticism of the Sri Aurobindo Ashram and for his attacks upon those who did not follow the path which he favoured.

    ‘The following is a slightly edited version of a brief biography of Satprem as it appeared in Georges Van Vrekhem’s book, Beyond Man.

    ‘Satprem (…) is a Frenchman who was born in Paris in 1923, but who always nostalgically remembered his youth on the coast of Brittany. In the Second World War he became a member of the Resistance. He had just turned twenty when the Gestapo arrested him; he spent one and a half years in German concentration camps. After the war, and deeply branded by those experiences, he became an exponent of the problematics and the life-view of Existentialism, although not Sartre and Camus but Gide and Malraux were the main sources of his inspiration.

    ‘In 1946, he wrote in a letter to André Gide: “I loved you, and certain passages from your books have helped me to survive in the concentration camps. From you I got the force to break away from a bourgeois and material comfort. Together with you, I have been seeking ‘not so much for possession as for love‘. I have made a clean sweep to stand completely new before the new law. I have made myself free … Finally, I have broken away from you, but I have found no new masters and life keeps suffocating me. The terrible absurdity of the likes of Sartre and Camus has solved nothing and only opens the gates to suicide.”

    ‘Satprem worked briefly as a functionary in the colonial administration of Pondicherry, but he felt dissatisfied and unfulfilled everywhere and went in search of adventure in French Guyana, Brazil and Africa.

    ‘However, when in Pondicherry he had had the darshan of Sri Aurobindo and the Mother, and he carried The Life Divine with him even in the rain forests of the Amazon. In 1953, after those wanderings, he returned to Pondicherry to meet the Mother and settle in the Ashram against his individualistic and rebellious nature. “[I was] a good rebellious Westerner and all ways of changing the world looked a priori excellent”, he writes. He was at times teaching in the Ashram school, and with his remarkable literary talent he looked after the French copy for the Bulletin of the Department of Physical Education which, in fact, was the Mother’s publication. This periodical was (and still is) a quarterly and has all texts printed in English and in French.

    ‘Satprem’s first years in the Ashram were a period of dissatisfaction, restlessness, doubts, and sometimes loudly voiced revolt. He has included part of his correspondence with the Mother in the first volume of the Agenda; these letters present us with a moving picture of the patience, understanding and love with which the Mother treated her rebellious children. She has never accepted somebody for the Yoga without a reason, and when she accepted somebody, it was unconditionally and for ever. Time and again Satprem imagined he had to find his inner fulfilment in adventure. There is not an exotic place on Earth he did not feel impelled to go to; the Congo, Brazil (again), Afghanistan, the Himalayas, New Zealand, the Gobi desert, a journey around the globe in a sailing boat, all that and more is dreamt of in his letters. But the Mother knew what was really prompting him and she let him become, in 1959, the disciple of a very able tantric yogi who was also the head priest of the big temple in Rameshwaram. Then, guided by another yogi, Satprem wandered during six months as a sanyasi (mendicant monk) through India and received the initiation of the sanyasis. His novel Par le corps de la terre, ou le Sannyasin (By the Body of the Earth, or The Sannyasin) is based on these experiences.

    ‘But “the bird always returned to the nest”, to the Ashram in Pondicherry, to the Mother. She started inviting him from time to time to her room, at first apparently for some literary chores in connection with the Bulletin. He became more and more spellbound by her. He asked questions (or she instilled the questions into him) and she answered. “At first, she had me called, and there was that big chair in which she was sitting, and I sat down on the carpet on the floor and listened to her. Truly, she knew so much. It was wonderful to listen to her. But most important, little by little she began telling her experience.”

    ‘However violently Satprem might express himself emotionally, he was a cultured man and possessed a very keen intellect, widely varied interests, and as a writer a passionate, colourful style. We have already seen that the Mother complained about the lack of intellectual eagerness and cultural as well as general interest in the people around her. She had so much to communicate, to share, her knowledge and experience were so broad in all essential domains where the human being is confronted with ‘the great questions’, but so little was asked of her. “I am a little bell that is not sounded”, she said. Here now was a man with an analytical mind, a poignant life-experience and a thirst for knowledge – the ideal instrument to communicate to others a glimpse of her unbelievable adventure. At the same time she worked on him, in him; she did his yoga as she did the yoga of all those she had accepted and taken into herself.

    ‘Satprem started realizing the importance of those conversations with The Mother and took a tape-recorder to her room. Thus Mother’s Agenda came about. One part of it concerned the literary work he was doing for the Mother; another part concerned his own yogic evolution, his yogic education; and the third part of the conversations was intended by the Mother as the registration, in broad outlines, of the process of her transformation. Everything the Mother said was interesting, everything was informative and instructive, though she herself most probably would never have allowed some confidential passages about persons in her entourage to be published.

    ‘After the passing of the Mother, a gap had come about between the Ashram and Satprem, with regrettable consequences. Under The Mother’s directions he had written Sri Aurobindo, ou l’Aventure de la conscience (Sri Aurobindo, or the Adventure of Consciousness), a book that has led many to Sri Aurobindo and the Mother. He had also read out to her La Genèse du surhomme (The Genesis of Superman), an essay highly lauded by her. Then after her departure, he wrote the trilogy Mère (Mother), in which for the first time he analyzes and comments upon the invaluable material of the Agenda of which he was the only possessor at that time. Le mental des cellules (The Mind of the Cells) is a kind of crystallization of the trilogy, and in Gringo and recently in Evolution II [and Notebooks of an Apocalypse] he reports about his own evolution (…) In a letter from 1983 one reads: “I had to take the decision to withdraw because I was no longer progressing in my [inner] work, I kept turning around in a circle. There must be at least one human being to prove, to show to the world that the way of the new species is practicable for humans. Otherwise, what is the use of what Mother and Sri Aurobindo have done for humankind?”’

  2. Collaboration, 2007 few months before Satprem passed away,… Luc Venet person who translated into english and got it published in new York, in record time by working day and night year after year to print the complete set, states in his article, “End of illusions” ,( what was omitted by editing would add up to another volume of the Agenda),and it was published in collaboration after Patrice jumped off his 6th floor apartment that Luc decided to speak out.

    1. Thanks Beni for this very important detail. May I request Anurag to reproduce this entire article here? In the context of Agenda publication it will prove extremely valuable. Much of misunderstanding which is there will vanish.. That will also put the related individuals in their respectful places. This must be widely made known.


  3. Hard to believe that, in the year of grace 2023, Sri Aurobindo’s 150th Centenary Year, there is no better celebration than tearing Satprem to pieces (Kireet Joshi, Pranab, Navajata, Nolini, Huta, Counuma, Peter Hees, Sraddhalu or whomever); or doing the opposite, glorifying X or Y. As if this exercise (reminding me of the Christian martyrs jostling with lions to entertain the Roman populace) had not been done abundantly for years, one regurgitation after the other, cruelly, sadistically; or if on the opposite camp, fanatically, hysterically.

    When Satprem for certain types still was a myth, I started comparing one peculiar chapter in “The mind of the cells” with its equivalent in the Agenda, which Satprem had announced having reproduced verbatim. Not only one statement, triggering my research, was fraudulently false, but there were cuts all over, including… one and half page, removed… stitched by a semicolumn! Not to mention misleading the Mother, from Franz Fanon (just because of this lie already in 1973 I refused to ever meet Satprem) to the overmind, reduced to the gods’ plane; censoring favourable statements on Sunil and Shyamsunder; worst of all, confronting 4 conversations on a super-key personage with the original cassettes… where on top the most relevant cassette had no trace of the monster!

    I rushed to the Archives, exploded with Bob, promised to submit the entire documentation and destroy Satprem – then did nothing. I won’t, ever. It is none of our business whom the Avatar choses to do the work – or to destroy it. Differently from most others, Satprem knew who he was and went on tormenting himself and the Mother throughout the first volume of the Agenda; this, alone, shows a love and compassion that only the Divine Mother can bestow. He had already committed suicide in previous lives and wanted to do again. Wrote a magnificent chapter on the ‘evil persona’, with which he was intimately familiar (who else apart from Satprem is, in this vociferous choir?). And yes, in spite of all the terrible things he wrote and did, without him the Agenda (cum the delirious fantasies it triggers in megalomaniac spiritual paupers) would have not manifested. We are zeroes. The Mother is the Master of the Game and no one else.

    Surely Satprem is not the only one manipulating/censoring/inventing texts at will: it happens all the time; whether haughty scholars or crass ignoramuses, the fraud is same; the robe doesn’t make the monk, we say in Italian. Let Satprem rest in peace (along with anyone else in the holy-unholy pantheon), concerned instead with the rottenness we harbour in ourselves. As the Mother (in the good company of C. G. Jung) told the students, the best way to know one’s shadow is to watch what we project on others. In Integral Yoga, this leads to the “evil persona” (Sri Aurobindo’s reply on Jung) – and to his greatest disciples being the greatest asuras (quoted by Nolini Kanta Gupta).

    As his favourite disciple, Nolini, explains, we are half deva and half asura. I wish to add: the greater the deva, the greater the asura. But also viceversa. This is our reason to be here and no one can do the work but us.

  4. Here, punctual as always, is yet another disparaging article against Satprem (who, moreover, left his body in 2007 and cannot defend himself), containing a quantity of inaccuracies and even falsehoods. Satprem has not stolen any documents: they were given to him by Mother expressly, asking him to keep them with him and dear Champaklal knowed well all this and has always helped him in doing so. Rather, Nandanam was vulgarly taken from him, entrusted to him by Mother and which he proceeded to restructure with his own money. I wonder why, instead of wasting time writing falsehoods, you don’t give an account of how such a shame as a world religion was to be created in the name of Mother and Sri Aurobindo. Who was the one who protested and used all the means at his disposal to report the abject attempt in the Supreme Court of India, winning the court case? But you do not spend a single word on this very serious fact. You have built up so much acrimony and so much poison inside yourself, and you just can’t keep it inside of you. So much the worse for you. We sincerely pity you.

    1. Bravo Alessio!
      The ashram has made every effort to prevent the publication of Mother’s Agenda. On 5 October 1977, Robert Laffont wrote to Satprem: “I am assailed by letters, some ‘friendly’, others official and registered” (“je suis assailli de lettres, certains ‘amicales’, d’autres officielles et recommandée”). Indeed, a month earlier, on 29 September 1977, Robert Laffont replied to one of these official letters received from the Trustees of the Ashram: “under French law, Satprem is legally the author of these conversations and, consequently, absolutely qualified to publish them.” (“aux termes de la loi française, Satprem est juridiquement l’auteur de ces entretiens et, par conséuant, absolument qualifié pour assumer la responsabilité de leur publication.”).

  5. Dear Alessio, dear Gaia, thank you for these clarifications, but I advise you not to waste any more time in responding to the false and tendentious accusations of such people, capable of making what is straight and clear appear crooked and deformed. These individuals qualify on their own; on the other hand, those who are sincere and have a clear vision cannot be duped by this chatter and sideshow gossip. After my response to the infamies spewed by Luc Venet in his “The End of Illusion” (https://www.arianuova.org/en/the-battle-of-the-earth), I understood that everything is useless: whoever falls into the hands of such foolish propagators of lie, it is because he is destined to fall for it and to believe their nonsense. Let them vomit their poison: they can’t keep it in their infected stomachs and they delude themselves that they can get rid of it in these inconsistent ways. Mother’s Love embraces everyone, even them. She embraced Navajata and Pranab and everybody else, because the only Power capable of transforming all resistance to Her work – which is Sri Aurobindo’s Work – is Divine Love. God Shiva swallowed the poison resulting from the churning of the ocean; Mother and Sri Aurobindo are ingesting the poison of the current evolutionary transition to the Beyond-Man.

  6. Thanks Tomaso, you wrote it! “She embraced Navajata and Pranab and everybody else, because the only Power capable of transforming all resistance to Her work – which is Sri Aurobindo’s Work – is Divine Love. God Shiva swallowed the poison resulting from the churning of the ocean; Mother and Sri Aurobindo are ingesting the poison of the current evolutionary transition to the Beyond-Man.” This is the key, as in the most magnificent Agenda conversation ON LOVE: when, after a perilous month, Mother’s heart stopped and SHE NEARLY DIED BECAUSE OF THE FALSE SRI AUROBINDO………….

    There is a tremendous difference, between those Deshpande assaults and himself. Those he targets came here in their youth; they offered their life to the Mother and, along with it, all their human impossibilities. If Integral Yoga is thoroughly pursued, the clash is as violent as ever, as volume 1 of the Agenda dramatically unveils. Conversely, Deshpande was much too busy abroad building his career; only at 60 – 8 years after the Mother left the body! – he moved to Pondy. He never belonged to that world, never will, will never understand it. It’s not in his DNA. And precisely because he was too busy with himself, instead of throwing his demons at Mother’s feet as a youth, now out of jealousy for the inmates’ circle to which he will never belong, he craves to smear and use all occasions, even most outrageously off topic, to spread his venom.

    It is not only Satprem that Deshpande assaults – it is Kireet Joshi, Tata, the Auroville Foundation Act, anyone within the Government of India, or without, who helped in passing the Act; using of course the occasion to trash as well the Aurovilians, at that time as now!!! Deshpande went on and on in this perverse operation in my posting on the systems engineering Galaxy, which has absolutely nothing to do with any of these people!!! So that, along with two early Aurovilians pleading with me, we were forced to request Anurag to remove my posting altogether. Deshpande tried again with my new posting, but his third comment has been at last disallowed.

    So he rages here. In this case, assaulting Satprem. Had I not stopped him, after Kireet Joshi the next one on the pyre was Navajata.

    1. Thank you, kind Paulette.
      I was unaware of all these details about Deshpande, and now everything is clearer. The only question that remains is: why the hell does this website regularly host disparaging articles about Satprem, based on falsehoods? The conclusion I have drawn from it is that it is necessary to desert it. From time to time it publishes material (photos of douce Mère, for example) of some interest, but I can no longer accept the attitude of this Anurag Banerjee who seems to want to be with two feet in one shoe. Ambiguous and ambitious people are not for me.

  7. Just for the record : in ’02, I was informed that the complete and unedited record of The Mother’s Agenda had been additionally preserved by Yann and Chandra as cassette tapes and brought to Pondicherry when they relocated from France to India. Chandra ( sister of Shraddhalu Ranade), was somehow associated with Pournaprema-di’s elder sister in the Sri Aurobindo research Centre there. That set of tapes probably escaped Satprem’s scissors . Last I knew ( 2008 ), the couple had not revealed these cassette tapes to anyone.

  8. The real issue for me is the position that we can’t decide for ourselves what is positive for own own souls. I’m fully capable of reading The Mother’s Agenda as it was published by Satprem and taking from it what I need for my own growth and leaving what doesn’t resonate for me.

    In that light, I think it was a gift that Satprem took the direction of including more rather than have people decide what was “appropriate” and including much less.

  9. If ‘Words of the Mother ‘ is Doordarshan, then the ‘Mother’s Agenda’ could be identified as the BBC (of those times). If the former stands for the psychic, then the latter is for the mind undergoing transition and it helped us deeply realise the realities faced even by the God incarnated. All said & done, the Mother’s Agenda is a great boon for humanity as it glows by the Mother’s radiance and not by Satprem’s personality. Satprem’s personality is reflected in his ‘Notebooks of an Apocalypse’ and his brighter side in works like ‘My Burning Heart’.

  10. At last, mature views on Satprem and the Agenda. Sometimes I believe that the average human being and even an average society is more mature and developed than the average “wise” Aurobindonian scholar.

  11. “I’m fully capable of reading The Mother’s Agenda as it was published by Satprem and taking from it what I need for my own growth and leaving what doesn’t resonate for me.” Thanks, Kenny Schachat: that’s it. What’s the psychic being for, if not also viveka, the capacity of self-discrimination? This was the stand of the Ashram Trustees (and mine) regarding the contested biography of Peter Heehs, containing extraordinary documentation till then unknown – along with murky themes (I too objected).

    Beware of those smearing others with apocalyptic language: a massive projection of their shadow lurks behind. Deshpande went on vilifying Kireet as a traitor, assaulting as well the Act, the GOI that passed it, Tata, and all others; whereas the simple truth, as an Aurovilian (a lawyer and a CEO) just wrote, is that “The legal body of a Foundation is necessary for the ownership of the assets as well as to issue X-visa to foreigners.” Kireet had no alternatives: he had to accept, swallowing the primary role the Governing Board would have, and warning us well ahead.
    In the case of Satprem, Deshpande goes on to depicting him as a diabolical figure – while fully defending the Ashram and its trustees. Yet hilariously, when warring against Peter Heehs, Deshpande was fully behind Sraddhalu and the five others who initiated (and lost) a court case against the Ashram trustees, not just Peter Heehs (so the students refused to have Deshpande and Sraddhalu as teachers). The following is taken from RTLOSA, whose editor was Sraddhalu; when filing a court case against the Sri Aurobindo Ashram Trust he resigned, but many believed he never did:

    “… Prof. Deshpande was formerly the editor of Mother India (a monthly English magazine of the Sri Aurobindo Ashram) from 1996 to 2004. He resigned from Mother India because his freedom of expression was curtailed by Manoj Das Gupta, the same person who now so sanguinely defends Peter Heehs’ freedom of expression to denigrate Sri Aurobindo from within the Ashram. The same Managing Trustee has recently issued a show cause notice to Prof Deshpande for daring to criticise the Trustees in a public forum. …

    In October 2010, Prof Deshpande was removed from the Ashram School where he taught physics from the last thirty years.”

    Myself, I already abruptly withdrew from Deshpande for several reasons, crowned by his posting two articles on his website propagating the Matrimandir’s Chamber measurements and symbols according to “Thea” (Goddess). This woman waited for Mother’s death to propagate her delirium: dead Thea, alias Patrizia Norelli Bachelet, presented herself as the Third One in the supramental lineage and the successor of the Mother; furthermore, her son is the reincarnation of Sri Aurobindo. She was also Durga. The Sri Aurobindo Ashram refused her son at school, so she moved to Kodaikanal and opened an ashram (with horses). When she sent me her autobiography, I burnt it on a darshan day, and she threatened me with a court case. In 2003 Patrizia Norelli started harassing Auroville again, and Deshpande published the propaganda of one of her agitators, with whom I broke. This is Deshpande’s gift to Auroville – apropos traitors.
    If Anurag intends to pursue publishing the Ashram’s history, I have plenty of incandescent documents related to those years. Originally, I was meant to mediate, I saw it all. The same now has been transferred to Auroville.

  12. The above comments could be compiled into a little booklet, titled:​​

    A Misadventure of Consciousness – the Story of RY Deshpande – by the Group Soul.

    1. It will be wonderful if it can happen, coming as it is on flying wings of inspiration. Please do it, the publication of the comments in a little booklet. And, Hail to the Group Soul!

      But of course it is understood that the original post is necessarily present in the booklet, it to provide the relevance for this compilation.

      In the meanwhile, I have received an email from Prithwin Mukherjee who lives in Paris. It can also be included in the booklet. I will post it on this OF website if Anurag permits me to do it. Prithwin speaks of several important details even as these bear valid contents based on some of his personal associations.

      If there is going to be any difficulty for the Group Soul to finance the publication of the booklet please let me know. Otherwise I can do it here myself.

      It can even be done in a larger context, of the root cause of the difficulties faced by the Mother’s cherished Auroville, the deepest occult of it.

      Looking into these aspects is a perfectly legitimate concern of those who have every goodwill for it, for the Mother’s and not our Auroville, more than the goodwill the aspiration for it taking material shape with all the four zones as the City that must be. It must happen.

  13. Mr. Deshpande Esq.,

    When you publish your Pure Love undertaking to celebrate “Mother’s Auroville” according to yourself (the group-soul will not waste one rupee on your scripts), make sure that you don’t forget to enclose the two issues on your website “The Mirror of Tomorrow” dedicated to the Matrimandir Chamber according to Patrizia Norelli (Thea): Mother’s successor, and whose son is the reincarnation of Sri Aurobindo. Hail!

    To testify your gratitude for the Sri Aurobindo Ashram, the following is taken from RTLOSA, whose editor was Sraddhalu. Officially he resigned, being one of the six signatories filing a court case against the Sri Aurobindo Ashram Trust; but many believe he never did.

    “… Prof. Deshpande was formerly the editor of Mother India (a monthly English magazine of the Sri Aurobindo Ashram) from 1996 to 2004. He resigned from the Mother India because his freedom of expression was curtailed by Manoj Das Gupta [the Ashram Managing Trustee], the same person who now so sanguinely defends Peter Heehs’ freedom of expression to denigrate Sri Aurobindo from within the Ashram. The same Managing Trustee has recently issued a show cause notice to Prof Deshpande for daring to criticise the Trustees in a public forum. … In October 2010, Prof Deshpande was removed from the Ashram School where he taught physics from the last thirty years.”


    Also, to prove your deep affection for “Mother’s Auroville” according to yourself, don’t forget to publish Sraddhalu’s letter to Dr. Karan Singh (chairman of the Auroville Foundation) with copy to Sanjeev for SAIIER. Sraddhalu composed this bhakti hymn, instigating the people of India to raise in arms against Auroville, in response to SAIIER refusing to reprint his book because Sraddhalu had filed in court a petition, along with other five, against the Ashram Trust. I forward a copy of such letter to Anurag; given your tight association with the gentleman, you certainly have already an uncensored copy.

    In your bhakti booklet do not forget to publish the photos of bleeding Frederick, lying unconscious; along with the detailed report of violence perpetrated on several others by certain people close to Navajata; do not confuse this clique with the larger Sri Aurobindo Society, most of whom had no idea on what was effectively going on.

    And please, do forward all such mirabilia to Mukherjee, to whom you will certainly dedicate your “Auroville according to Deshpande” celebratory book. Along with the recorded speech, (of which you have a copy), read over, by Suresh Hindocha, publicly unveiling what Navajata did – so that the Ford Foundation dismissed Mother’s funding request to build the Galaxy via systems engineering.

    Psychic being to the forefront!

  14. From our alternative website in Auroville, the Mother is the best answer to this dark, dark, dark posting:

    “(1952:) “The International University Centre is being organised little by little. … Already future teachers and future students are beginning to arrive, some from outside … Some of them come with a mental aspiration, either to serve or to learn; others come in the hope of doing yoga, of finding the Divine and uniting with Him; finally there are those who want to devote themselves entirely to the divine work upon earth. All of them come impelled by their psychic being, which wants to lead them towards self-realisation. They come with their psychic in front and ruling their consciousness; they have a psychic contact with people and things. Everything seems beautiful and good to them, their health improves, their consciousness grows more luminous; they feel happy, peaceful and safe; they think that they have reached their utmost possibility of consciousness. This peace and fullness and joy given by the psychic contact they naturally find everywhere, in everything and everybody. It gives an openness towards the true consciousness pervading here and working out everything. So long as the openness is there, the peace, the fullness and the joy remain with their immediate results of progress, health and fitness in the physical, quietness and goodwill in the vital, clear understanding and broadness in the mental and a general feeling of security and satisfaction. But it is difficult for a human being to keep up a constant contact with his psychic. As soon as he settles down and the freshness of the new experience fades away, the old person comes back to the surface with all its habits, preferences, small manias, shortcomings and misunderstandings; the peace is replaced by restlessness, the joy vanishes, the understanding is blinded and the feeling that the place is the same as everywhere else creeps in, because one has become what one was everywhere else. Instead of seeing only what has been accomplished, he becomes aware more and more and almost exclusively of what has yet to be done; he becomes morose and discontented and blames people and things instead of blaming himself. …

    You might well ask, what is the remedy for this state of affairs? For here we are going round in a vicious circle, since the whole trouble comes from drawing away from the psychic and only the psychic can find the solution to the problems. There is consequently only one remedy: be on your guard, hold fast to the psychic, do not allow anything in your consciousness to slip in between your psychic and yourself, close your ears and your understanding to all other suggestions and rely only on the psychic. …

    If in spite of all your efforts the horizon sometimes darkens, if hope and joy fade away, if enthusiasm flags, remember that it is a sign that you have drawn away from your psychic being and lost contact with its ideal. In this way you will avoid making the mistake of throwing the blame on the people and things around you and thus quite needlessly increasing your sufferings and your difficulties.”


    The Teacher himself enumerating in a later chapter the qualities of the godlike nature in man places among them compassion to creatures, gentleness, freedom from wrath and from the desire to slay and do hurt, no less than fearlessness and high spirit and energy. Harshness and hardness and fierceness and a satisfaction in slaying enemies and amassing wealth and unjust enjoyments are Asuric qualities; they come from the violent Titanic nature which denies the Divine in the world and the Divine in man and worships Desire only as its deity. …

    There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal. In the saint and philanthropist it may cast itself into the mould of a plenitude of love or charity; in the thinker and hero it assumes the largeness and the force of a helpful wisdom and strength. It is this compassion in the Aryan fighter, the soul of his chivalry, which will not break the bruised reed, but helps and protects the weak and the oppressed and the wounded and the fallen. But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred, – for these are not the high divine qualities, the wrath of God against the sinner, God’s hatred of the wicked are the fables of half-enlightened creeds, as much a fable as the eternal torture of the Hells they have invented, – but, as the old Indian spirituality clearly saw, with as much love and compassion for the strong Titan erring by his strength and slain for his sins as for the sufferer and the oppressed who have to be saved from his violence and injustice. …

    SRI AUROBINDO, Essays on the Gita, Ch. 7, The Creed of the Aryan Fighter, 53-4

  16. Please Forgive me, but it is so glibly easy to post “creed of the aryan fighter”, AFTER spewing enraged venom – in comment after comment whilst taking such obvious delight in it – against an elderly someone else, who too had earlier, strongly expressed his own views, and reactions about other players of the Auroville-Ashram scene. This is not about any particular person or persons at all, but if I post The Avatar’s words , should not my own speech reflect a wee bit of the posted content !?! Or are we actually witnessing a new religion (“blasphemy”, and the righteous indignant wrath of the suffering pioneers hard put for even food which still they carry as a notch on the shoulder against comfortably off ashramites ) albeit with its inevitable religious split : The Orthodox (old) Ashram-SAS Church versus the Protest-ant Reform-ation first launched by Satprem (Martin Luther King) – in which evryone finds themselves on this side or the other ! What with all the two and fro lance joisting in the form of lengthy quotations – much as was done with earlier Avataric teachings turned church religion aka political power – the “disciples” are now all at each others’ throats disdainfully and with righteous spite to boot ! Never ends either – even when one of the parties withdraws post haste. A splendid proof indeed of what we all have learned merely verbally or mentally – from our contact with The Incarnated Divine ! The so called “outsiders” whom we wallow in making small and insignificant – through hair splitting of time, are perhaps showing some dignity and humility – howsoever late. Searching for compassion and gentleness in our comments to each other is like searching for the needle in the haystack . This is a forum for decent and respectful self expression , or so I had assumed.
    Miel Surya.

  17. I have not found any real rebuttal of the points made by the author in his article. Merely, some nasty personal attacks abound in the responses. I have found most supporters of Satprem to be more interested in defending Satprem than they ever seem to be in defending Sri Aurobindo. Satprem is God!

    1. Defending someone is also possible even when you do not like that person. ​​

      There have been plenty of rebuttals on this topic, also on Overman Foundation. Why starting all over again? Why only looking at the questionable side of someone if that person has also done things that have been and still are very beneficial and inspiring to the Integral Yoga collective, like the publication of the Agenda? Satprem put much time and effort into this publication that benefits the Integral Yoga and all of us. That is something to deeply appreciate. ​

      ​If you find things in the Agenda that are disturbing to you then the Yoga is how to deal with this. As developing integral yogis, one needs to be able to deal with challenges in the yogic way. As such, we surely can learn much from each other, regardless if you like or dislike the other. The way I understand it, this is the Spirit how Sri Aurobindo and the Mother would like to see us communicate and collaborate.

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