If anybody in the Asram tries to establish a supremacy or dominating influence over others, he is in the wrong. For it is bound to be a wrong vital influence and come in the way of the Mother's work. If you feel anything of the kind in anybody, you are quite right to resist it and throw off the influence; to accept it would be bad both for him and you.

But there should be no quarrel or ill —feeling or keeping up of resentment or anger; for that too is not good for either. . . .

You must remember that just as the Mother uses your capacities and gives them their field, she must be able to do the same with the capacities of others. If she gives charge of a department of work to one, that must not stand in the way of her consulting or using others. Thus X and Y are in charge of the building work, but the Mother consults Z too because of his scientific knowledge as an engineer and he has the right to make suggestions or criticisms or indicate any possible improvements, although he is not in charge. So too the Doctor is not in charge of the dispensary, but he is associated with the medical work and the Mother makes use of his expert knowledge and experience, whenever necessary, or puts in his hands the treatment of a case of illness. It must be the same between you and Z.

It will be best if you fix in your mind and keep to the true rules of the work; then you will have no difficulty or trouble.

All the work should be done under the Mother's sole authority. All must be arranged according to her free decision. She must be free to use the capacities of each separately or together according to what is best for the work and best for the worker.

None should regard or treat another member of the Asram as his subordinate. If he is in charge, he should regard the others as his associates and helpers in the work, and he should not

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try to dominate or impose on them his own ideas and personal fancies, but only see to the execution of the will of the Mother. None should regard himself as a subordinate, even if he has to carry out instructions given through another or to execute under supervision the work he has to do.

All should try to work in harmony, thinking only of how best to make the work a success; personal feelings should not be allowed to interfere, for this is a most frequent cause of disturbance in the work, failure or disorder.

If you keep this truth of the work in mind and always abide by it, difficulties are likely to disappear; for others will be influenced by the rightness of your attitude and work smoothly with you. Or, if through any weakness or perversity in them, they create difficulties, the effects will fall back on them and you will feel no disturbance or trouble.

12 October 1929

Whose work is it if it is not the Mother's work? All that you do, you have to do as the Mother's work. All the work done in the Asram is the Mother's.

All those works, meditation, reading Conversations, studying English etc. are good. You can do any of them dedicating them to the Mother.

editation means opening yourself to the Mother, concentrating on aspiration and calling in her force to work and transform you.

18 September 1932

All work in the Asram is the Mother's.

12 February 1933

You can take as much rest as you need from the work. The pains are evidently of the nervous system and are probably due to some resistance or obscurity there to the working of the Forces.

What you write in the beginning of your letter seems to indicate an excessive attachment to a particular work, that of the D. R. [Dining Room]. All work is the Mother's and there should

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be no attachment to this or that to which you are accustomed or to the things or circumstances or people related to it; for that would indicate a sense of possession or clinging in the vital. The vital should be perfectly free and ready to work or not to work, to remain in one field or to go to another, to do in one way or to do in another according to the will of the Mother.

I trust that you will indeed take the opportunity of this rest to make a definite turn in your sadhana. A complete surrender of the mind and the vital both in work and in sadhana is the turn that is needed. Not to be attached to one's ideas, feelings or formations, not to substitute them for those which the Divine Truth finds necessary for its workings, not to indulge one's sentiments, not to have personal preferences or, having them, to be ready to waive them at any moment and submit to the Mother's Will which embodies the Divine Force, not to follow one's own way but hers; this is the psychic submission that is most needed. So long as it is not there, a full opening of the sadhana on the vital and the physical plane is hardly possible. To carry on the sadhana in one's way and according to the counsels of the individual mind and emotional being carries you only a little distance —it does not bring to the goal.

15 September 1933

I must remind you that all the work in the Asram is the Mother's work and no part of it is the personal property of any sadhak. The Mother can do with it whatever she thinks right. This is too easily forgotten by yourself and others.

7 March 1934

My mind says that the whole world belongs to the Mother; all works belong to her and whatever is done with her sanction is done directly for her. But in practice there seems to be a great difference between work we all do for her and work done for her personally. When I work directly for the Mother and she says, "Go and bring this for me", my heart is filled with an immense joy. Yet I rarely find an opportunity to place myself at her direct service.

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All the work here is for the Mother and there is no difference between her personal work and the rest of the work for the Asram and all can be done with an equal joy. It is the mind that makes the distinction. This does not mean that all work done in the world is the Mother's work —only that which is consciously done for her.

17 March 1936

There is no reason for your seeing the Mother nor is this the time for it. Nor is there any room for discussion in this matter.

There are two things that must be clearly understood. The work here is the Mother's and she has the right to give her orders in whatever way she pleases and they must be obeyed. No one can be allowed to flout her orders, however conveyed, or insist on his own ideas, will or fancies. If you are prepared to respect and obey her orders without making conditions, you can be allowed to continue the work, otherwise you must discontinue. Secondly, all violence must stop. If you want to remain in the Asram, this kind of conduct must cease.

18 July 1938

You have promised that you would obey the orders of the Mother in the work. Mother has sent you herself the typed instructions for the work with her signature and statement that it was in accordance with her orders. You have returned them to X after cutting off the Mother's statement and signature with a note saying that you do not want this literature. This is a direct act of defiance and disobedience to the Mother. You have either to respect or obey the orders of the Mother or you cannot be allowed to continue the work.

18 July 1938

(1) It is absurd to keep the certifying signature and reject with contumely the order it signs and certifies. You said you had never received detailed instructions and you said you would obey orders and instructions signed by the Mother. This one was drafted under her instructions and typed after careful examination by her and certified and signed by her. When drafted under her

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directions and signed by her, the whole order is hers and must be so regarded and respected as well as obeyed. Even a proposal drawn up by someone else becomes her order as soon as it is accepted, approved and signed by her and must be so regarded. As a matter of fact even if not signed by her, departmental orders should be regarded as hers and obeyed, because they pass through her scrutiny and approval or are made under her general sanction.

(2) You have done good work which has been appreciated by the Mother, but that does not authorise you to claim an independent action in your work free from control. There is and must be a departmental control over all sections of the work and that control, through whomever exercised, is the Mother's. No one in immediate charge of a section of the work has the right to choose which order he shall or shall not obey, or to say that he will not obey orders at all unless they come direct from the Mother.

(3) All arrangements for the work made by the Mother must be accepted by the workers. The Mother has informed you that the arrangement for Golconde in Raymond's absence, agreed on between him and the Mother, is that X shall carry on control and supervision and direction of all the work for the Mother under her sanction or orders. Nobody has a right to question this arrangement or act so as to make its execution difficult or impossible.

As for the pressure you complain of, it is you yourself who have made it necessary by recent refusals to obey orders and the increasing violence of your reactions. The Mother has the responsibility and supreme and total control of all the work and she cannot allow it to be made impossible or ineffective on the plea that her orders are not hers because they are not given directly by her.

19 July 1938

What is good work and what is bad or less good work? All is the Mother's work and equal in the Mother's eyes.

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Doing Work for the Mother

Is there any use in the Mother's spending money and taking trouble for useless undivine me? I am giving her trouble by my very existence and I am no good at all.

You have allowed yourself to accept the old wrong suggestions —for a mere trifle —and so got into the wrong condition once more. You were doing the work for the Mother I suppose, not for yourself —to satisfy her, not to satisfy yourself? Then if the Mother was satisfied, why should you be dissatisfied? You should also have understood by this time that the Mother's ideas of what is good or not, what will do or not do, are more correct than the ideas of your mind about it, —for your mind is always worrying and tormenting itself for nothing.

Drive all this away. You know by experience that it is a false road and leads to no progress but only to confusion and trouble. Open yourself again to the Force and Peace and Light —it is that alone that can make you understand and change you.

15 July 1933

I can only repeat what I have already written whenever these circumstances and feelings come to you. To leave your work is not a solution —it is through work that one can detect and progressively get rid of the feelings and movements that are contrary to the Yogic ideal, —those of the ego.

Work should be done for the Mother and not for oneself, —that is how one encourages the growth of the psychic being and overcomes the ego. The test is to do the work given by the Mother without abhiman or insistence on personal choice or prestige, —not getting hurt by anything that touches the pride, amour —propre or personal preference.

It is a high and great ideal that is put before the sadhak through work and it is not possible to realise it suddenly, but to grow steadily into it is possible, if one keeps the aim always before one —to be a selfless and perfectly tempered instrument for the work of the Divine Mother.

27 September 1935

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It is very satisfying to have closed so well the work you undertook for the Mother, overcoming all difficulties and ending in such a satisfactory result. But your work for the Mother is always sure to be the same, thorough, conscientious and skilful and inspired by a firm faith and openness to her force; where these things are, success is always sure.

24 May 1937

If you leave it to the Mother entirely, then what the Mother would want you to do is to go on with the work as best you can without allowing yourself to be disturbed or troubled by these things which you enumerate in your letters, without insisting on your own ideas or vital feelings. That is indeed the rule that all ought to follow, to do their work here as the Mother's work, not their own; the worker must not insist on the work being done according to his own ideas; for that is to treat it as his own work not the Mother's. If there are inconveniences, troubles, things done not as he would like them to be, still he should go on doing his work as best he can under the circumstances. That is a rule of the sadhana, to remain unconcerned by outward circumstances and quietly do what one has to do, what one can do, leaving the rest to the Mother. It is not possible to have everything perfect at present, even supposing that what one thinks to be right is the best. There is much in the Asram and the work that is not as perfect as the Mother would like it to be, but she knows that the perfection she would like is not yet possible because of circumstances and the imperfection of her instruments; she arranges all for the best according to what is now possible. The worker should do his work in this spirit according to the Mother's arrangements and he should use his work as a means for growing spiritually in devotion, obedience, self —offering to the Mother, not insisting on himself, his ideas, his feelings and preferences. To be able to do that makes the consciousness ready for inner experience and progress in sadhana.

I have tried to explain what the Mother wants and why she wants it. She wants you to do her work quietly, taking all inconveniences, defects or difficulties quietly, and doing your

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best; what X does or arranges should not disturb you —if he makes mistakes he is responsible for it to the Mother and it is for the Mother to see what is to be done. That is what she wants from you —if you can do it, then things will go more smoothly and she will be able more easily to lead things in the direction she wants. It is also, as I have tried to explain to you, the best thing for your own sadhana.

5 July 1937

Is it beneath your dignity to do work for the sadhaks? It is an entirely egoistic attitude and improper for a sadhak. All the people in the D. R., in the Building Service, in the Stores, in the carpentry department, in the Atelier and Smithy, are all the time doing work for the sadhaks, the Mother herself is doing work for the sadhaks all day; in writing this answer I am spending my time doing work for a sadhak. Would you think it proper for the D. R. and Kitchen workers to say, "We are not going to cook for sadhaks or serve them; it is beneath our dignity. We will consent only to cook food for the Mother alone." Do you want me to stop writing answers to your letters on the ground that I am doing work for a sadhak and I will write only letters to the Mother and nobody else?

What was X doing in the kitchen so many years if not preparing the food of the sadhaks? And what was Y doing in the granary if not work for the sadhaks? All these ideas are perfectly idiotic. All work given by the Mother is work for the Mother.

November 1938

If you say "I will not eat" or "I will eat only once until you do what I say," that is not prāthanā or bhikṣā, that is putting compulsion on the Mother to do what you want.

I do not know what you mean by giving you your service. If it is the old work, that is not possible any longer. Other work will have to be found. But you should remember that the true service and the true Yoga is to do what the Mother wants and not what you want. It is by making one's will one with hers and

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submitted to hers that one can advance and feel unity with her and her constant presence.

What you write is no doubt correct. There are very wrong ideas in the minds of the workers and not at all the right attitude. But we have not to do the work for the satisfaction of the sadhaks, but rather because it is the Mother's work, the divine work and it has to be done well and in the right way. If the workers or others are not satisfied, it has still to be done well and in the right way. When their nature changes and they see their mistake, then they will recognise the truth and change their attitude. Some have good will and have only to learn to see more clearly and get free from their mental misjudgments. Others are more obscure and egoistic and will take more time to get the right poise. Till that happens, we must go on with a quiet firmness and resolution and a great patience.

Work for the Mother and Kartavyam Karma

X asked me if for us in the Asram whatever is sanctioned by the Mother can be accepted unhesitatingly as our kartavyam karma. I replied, "Yes, if the sanction is asked for in the right spirit." He said, "What do we know of the right or wrong spirit? If the Mother's sanction is there, is it not enough?" I replied in the affirmative, but not with full conviction. Something was lurking in my mind suggesting that the Mother sometimes does sanction an act which may not be according to her will but for which a sadhak may have a strong desire.

If the sadhak has a strong insistence or a strong desire, the Mother may say "Yes" or "Do as you wish" or give her sanction to the thing requested or demanded. That does not make it a kartavyam karma, but simply a thing which the sadhak can do. Again if a thing is indifferent or unobjectionable and the Mother is asked by somebody if he can do it, that does not exalt it into a kartavyam karma.

31 July 1937

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So far I had the belief that all work sanctioned by the Mother was her work and work done for her is our kartavyam karma. Is this not so? If a person gives up all duties to his family, country and society and sincerely does work only for the Divine, as an offering to the Mother, is he not doing the Mother's work and is it not his kartavyam karma? Outside it may be difficult to decide this, but here, under the living Presence of the Mother, is this not an assured fact? If not, then what is really meant by kartavyam karma?

I was asked [in the preceding letter] whether everything done that had the Mother's permission was not a kartavyam karma. People ask for permission to a host of things dictated by various reasons —it does not follow that the Mother's permission to all these things are her dictates. What work is given by the Mother is her work —also whatever work is done with sincerity as an offering to the Mother is her work also —that goes without saying. But Karma covers all kinds of actions and not work only.

31 July 1937

Work, Sadhana and the Mother

You need not be so much concerned as to what others in the Asram may think about you or say to you. It is only what the Mother says to you or thinks about you that has any importance.

All you need to be concerned with is your own work and sadhana, whether you do it well and sincerely and with the right spirit. As to that the Mother alone can judge; you should not be troubled or moved by the praise or blame of others.

19 February 1931

I aspire to be divinised rapidly by the Mother so that she can take me up for her work. It seems to me it will be spiritual work, like she is doing.

How can you do like the Mother or do the work she alone can do? That is the ambition and vanity coming in.

5 November 1932

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My condition today is that my inner eyes wish to turn towards the Mother and call her by closing my outer eyes. In fact, my eyes tend to close while doing any work. Is this all right?

If you are working you have to see your work, so it is no use closing the eyes; but one can always do the work in a concentration in which the inner being is turned towards the Mother while the outer does the Mother's work.

12 February 1933

The adverse forces have been active the last two days, but each time they came I sent them away. The report about X was false, but the information confused me and brought wrong suggestions of all kinds.

When things become confused outside, you must put on your mind at once the rule of not judging by appearances —refer all to the Mother's Light within with the confidence that all will be clear.

16 September 1933

In my ambition to serve the Mother, I asked for work, but now I find that I am losing the joy and cheerfulness I was enjoying before. If you think my withdrawal from the work will bring me relief, kindly grant it.

It is a pity if you have to give up the work as your work had been of great help and was very much appreciated, especially by X —but if it comes in the way of the joy and cheerfulness which is necessary for the smooth inner progress, Mother cannot ask you to continue. The necessity of the sadhana is the first thing to consider.

6 September 1934

The spirit and attitude you express in your letter are the right spirit and attitude, but you must keep to it always. Work done for the Mother without claim or desire alone has a spiritual value —you must not bring your ego into it.

If work is given that you think ought not to be given or have any other grievance, you have to say it or write to X and

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ask him to remedy it or take the orders of the Mother. But to complain to others and create the idea that you are ill —used so that it spreads through the Asram is to create disturbance and a current of forces against the Mother and her work which may have a serious consequence.

I do not wish to insist on this any more. Everybody makes mistakes and one has only to learn from them and avoid them in future. I am sure you will try to live up to the ideal you have expressed in your letter.

15 September 1934

Yes, that is the most important thing —to get over ego, anger, personal dislikes, self —regarding sensitiveness, etc. Work is not only for work's sake, but as a field of sadhana, for getting rid of the lower personality and its reactions and acquiring a full surrender to the Divine. As for the work itself, it must be done according to the organisation arranged or sanctioned by the Mother. You must always remember that it is her work and not personally yours.

23 March 1935

You told me that if I get a miscellany of thoughts when I do not read during work, it is better to read, and since I have the Mother's "express permission" for it the idea of its being improper should not come in. But does her express permission prevent one from feeling uneasy? Suppose she gives someone a sanction to read novels and newspapers —does it mean that one will not feel a lowering of consciousness while reading them? One might just read and read and not attend to the work at hand.

The Mother's express sanction should remove any feeling of uneasiness due to the idea that it ought not to be done. As for lowering of consciousness, that is quite another thing —the sanction will not remove that. Also naturally one would have to read with one eye ready to be on the work at need, which might not be agreeable.

8 June 1935

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I am glad of your resolution. The greater the difficulties that rise in the work the more one can profit by them in deepening the equality, if one takes it in the right spirit. You must also keep yourself open to receive the help towards that, for the help will always be coming from the Mother for the change of the nature.

29 September 1935

What you say is perfectly correct. There is a stupid spirit of competition and claim, as if by being here and working one were doing a favour to the Mother, as if her permission to be here were not a grace and her giving work also were not a grace. If the sadhaks could get rid of this wrong attitude, they would go much faster in their spiritual progress and the atmosphere of the Asram would be clearer and purer.

5 January 1936

Vital Energy and the Mother's Work

This [renewal of energy for work] is the thing that used to happen daily to the physical workers in the Asram. Working with immense energy and enthusiasm, with a passion for the work they might after a time feel tired —then they would call the Mother and a sense of rest came into them and with or after it a flood of energy so that twice the amount of work could be done without the least fatigue or reaction. In many there was a spontaneous call of the vital for the Force, so that they felt the flood of energy as soon as they began the work and it continued so long as the work had to be done.

26 March 1936

Don't be afraid of vital energy in work. Vital energy is an invaluable gift of God without which nothing can be done, —as the Mother has always insisted from the beginning; it is given that His work may be done.

I am very glad it has come back and cheerfulness and optimism with it. That is as it should be.

26 October 1936

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The Mother and the Organisation of Work

There are certain things that X must fix in his mind and feel and act in their spirit, if he is to get rid of his depression and unrest and feel happy and at home. You will explain clearly to him what I write here.

(1) He is not here as Y's nephew, but as a child of the Mother.

(2) He is not here under the care, guardianship and control of Y, but under the Mother's control and care and he owes allegiance to her alone.

(3) The work given to him in the stores is the Mother's work and not Y's; he must do it with that idea, as the Mother's work, and no other.

(4) Y is at the head of the stores, garden, granary and receives his directions from the Mother or reports his arrangements to her for approval —just as Z in the B. D. [Building Department] or A in the Dining Room or B or C in their departments. Others in these departments are supposed to receive their directions from the head and act in accordance. But this is because it is necessary for the discipline and good order of the work; it does not mean that the work is Y's or the building work is Z's or the dining room work is A's —all is the Mother's work and must be done by each, by the head as by the others, for her. It would not be possible to get the work done if each and every worker insisted on being independent and directly responsible to her or on doing things in his own way; there is too much of this spirit and it is the cause of much confusion and disorder. The Mother cannot see to the whole work herself physically and give orders direct to each worker; therefore the arrangement made is indispensable. On the other hand, the head of a department is also supposed to act according to the Mother's directions —or in their spirit where he is left free —and not otherwise; if he does according to his mere fancy or obeys his own personal likes and dislikes or misuses his trust for his personal satisfaction or convenience, he is answerable for any failure in the work that may result or wrong spirit or clash or confusion or false atmosphere.

(5) Any work done personally for Y or another (not for the

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Asram) is not part of the Mother's work and the Mother has nothing to do with that; if such work is asked, X may do it if he likes or not do it if he thinks it is improper.

(6) X has been given one work at least by the Mother direct —that is the cleaning of the kitchen vessels. Let him do it according to the Mother's directions and with scrupulousness and perfection; it will be an opportunity for him to show what he can do and the rest can be seen to hereafter.

(7) He is not bound to accept food from D and Y or presents etc.; if he does not like it, why does he receive these things? He is perfectly free to refuse. His staying here and everything else does not depend on Y, but on the Mother alone —so he has no reason to fear.

(8) Finally, he should clear his vital of restlessness and desires —for that in him as in everybody is the root cause of depression, and, if he were elsewhere and under other circumstances, the depression would still come because the root cause would still be there. Here if he turns entirely to the Mother, opens to her and works and lives turning towards her, he will get release and happiness and grow into light and peace and become in all his being a child of the Divine.

19 March 1932

I saw X's notebook and found that there were big signatures of Mother. I thought: in what way is my work inferior to his so that Mother signs in my book with small signatures, as if she did not appreciate my work?

A small signature does not mean lack of interest —usually it means more concentration than a large one.

4 April 1933

I do not get copies of messages from the Mother. Would it be possible for her to arrange for copies to be sent to me regularly?

It is quite impossible for the Mother to see to every detail of the organisation of the Asram in person. Even as it is she has no

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time free at all. It is understood that you can have the copies sent to you, but it is with those who have charge that you must insist on the execution of any arrangement.

20 July 1933

Yes, that is correct. Mother does not care for the food for itself; but she allows X to do it as an offering. So with the work —although the work has its own importance. Y and Z are not given physical or practical external work because their energy cannot run in that direction and they cannot do it —not because training in physical and practical work is not good for all. In ideal circumstances a many —sided activity of the being would be the best —but as yet it is not always practicable.

26 September 1933

X told me that Mother requires one person to do exactly as she wants him to, but it is difficult to find anyone. I do not see how the complete obedience of one person would be sufficient for your work or affect the general atmosphere. I can understand that if there were complete obedience and peace and light in many people, it would hasten the progress of the work. Perhaps even one person would be a good example for many to follow, but I wonder how many would do so. Anyway, there is some mystery in this "one man required".

Such ideas are rather a mental way of emphasising the desirability of something —here, of such persons existing, or of such a consummation being reached even in one person —than true in the form in which it is put. What can be said as true behind the statement is that each person arriving to a certain perfection of the Yogic state becomes a force for the expansion of the same Yogic force, a point d'appui for it to work. How far that working through him can go depends on the person and on the receptivity of those with whom he comes into inner contact. Men like X, Y or Z for instance who have the push and communicating faculty do have an effect on others, even as it is, though it cannot be said that they have reached anything near perfect perfection in

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obedience and peace and light, only an approach towards it. Naturally, the persons they affect are those who are capable of the contact.

22 June 1934

It is impossible for the Mother to arrange the work according to personal considerations as then all work would become impossible.

25 July 1934

X told me that the Mother disapproved of preparing a small platform near the window since it would look awkward. I conveyed the news to Y, but she took it much amiss. She thought that X must have told Mother that it was not possible.

I don't know why people always assume that it is X or someone else who has influenced Mother and otherwise she would concede everything they ask. Especially in an aesthetic consideration! On an engineering question, it might be different.

15 November 1934

X has written a very fine letter —it shows that he is very open to the Mother for he proposes at all points what she herself suggested to me today.

The Mother accepts X's willingness to remove his shoes if he has to go to the Dispensary, but there is this to consider. It is not only a clash between two sadhaks, but Y has throughout been seized, as he himself admits, by a Power or Impulse that puts false ideas into his head and impelled him to offer an obstinate resistance to the Mother's orders and to use every device —even the most childish and, to say the least, strange —to defeat her intentions. He does not reject or dismiss this action but justifies it and proposes to continue it unless the Mother yields to him altogether in this matter. The Power that got hold of him will consider itself as victorious and almost inevitably find other ideas or excuses to push him again to a similar action. Where that will lead, the example of the others has already shown

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any number of times. If that happens, then the Mother will have to come back again to the steps she had contemplated and commenced this time. It is quite impossible that an important department of the Asram should remain in the hands of one who goes on making it a sacred duty to disobey in favour of his own ideas the clear orders of the Mother.

28 December 1934

Is it the atmosphere of the Dispensary that raises these things? Your letter marks the beginning of the same attitude towards X as Y's was before it became acute, the idea that you alone are medically great and competent (which was his), a big "I" sprawling egoistically all over the pages, the sense of being in charge = a masterful possession of the Dispensary, the disposition to arrange and command everything imperiously and imperially in that kingdom. Please stop all that before it grows. The work is the Mother's and has to be carried out in harmony and the big "I" has to draw in its horns and become small, even if it cannot disappear altogether.

The Mother has given charge of the Dispensary not to you, but to you and X together (she does not want to renew a one man rule there, after what has happened). She accepted the arrangement suggested by both of you, because you were working in harmony and it seemed the one possible arrangement. She expects you to continue working in harmony —otherwise the running of the Dispensary will become impossible.

5 January 1935

The Mother has her own reasons for her decisions; she has to look at the work as a whole without regard to one department or branch alone and with a view to the necessities of the work and the management. Whatever work is done here, one has always to learn to subordinate or put aside one's own ideas and preferences about things concerning it and work for the best under the conditions and decisions laid down by her. This is one of the main difficulties throughout the Asram, as each

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worker wants to do according to his own ideas, on his own lines according to what he thinks to be the right or convenient thing and expects that to be sanctioned. It is one of the principal reasons of difficulty, clash or disorder in the work, creating conflict between the workers themselves, conflict between the workers and the heads of departments, conflict between the idea of the sadhaks and the will of the Mother. Harmony can only exist if all accept the will of the Mother without grudge and personal reaction.

Independent work does not exist in the Asram. All is organised and interrelated, neither the heads of departments nor the workers are independent. To learn subordination and cooperation is necessary for all collective work; without it there will be chaos.

10 March 1936

The Mother has taken away my small terrace work. She has not reconsidered my case and given me my work back. This disturbed me very much.

You are disturbed because of your vital ego. It is evident that your faith and attitude cannot be perfect, if because Mother makes other arrangements for her work, you at once regard her as unjust, false and tricky. Every sadhak ought to realise that the work given him is not his property —it is not his work but hers; she must be perfectly free to make an arrangement and to change it whenever she thinks right to do so. To challenge her action and demand an explanation from her or claim the work as personal property is an entirely mistaken and egoistic attitude.

15 June 1936

What I meant in my letter was that the Mother does not usually think about these things herself, take the initiative and direct each one in each instance what they shall do or how, unless there is some special occasion for doing so. This she does not do, in fact, in any department of work. She keeps her eye generally on

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the work, sanctions or corrects or refuses sanction, intervenes when she thinks necessary. It is only a few matters in which she takes the initiative, plans and designs, gives special and detailed orders. In the line of embroidery, X refers to her anything necessary or any of the workers undertakes something and informs the Mother that she would like to do something for her, handkerchief, apron, cover or sari. The Mother approves or disapproves what is suggested or suggests something herself or changes what is proposed. Work done in this way is as much work done according to the Mother's will as anything initiated, thought of and planned in whole and detail by her alone. I do not quite understand why you should consider that this way of work implies an absence of unity with the Mother's will or of surrender on your part. It is the offering within you that is important and brings in time the full completeness of surrender.

17 September 1936

I do not quite understand on what you want the anumati. If it is about embroidery, I have said that to follow the existing arrangement, viz., when you have the will or the inspiration to do some work of embroidery, then to put it before the Mother and take her sanction or ask for her decision, is quite a right way to work according to the Mother's will; it is not at all inconsistent with surrender. But if you prefer to leave everything to the Mother and not suggest or propose anything yourself, you can do that.

Mother only asked me to write to you about the way things are usually done, because as she is not in the habit of thinking herself about these things, it is not as easy for her to remember and think out something as to decide upon suggestions put before her.

18 September 1936

The Mother can give indications and open out possibilities [about how to do the work], but if the mind interferes and if they are not followed up, what can be done?

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The Mother's Use of Department Heads

Now that the Granary has moved to a building which belongs to the Mother and has been repaired at much expense, it is necessary that there should be someone among its inmates charged with seeing to the place and to the proper order and maintenance of things there —a manager. The Mother wishes you to take up the charge of manager. You will see to the observance of the general rules that have to be followed if the house is to be maintained in good condition and also to all matters pertaining to the management. Whenever you are in doubt, you can refer or report to the Mother. I trust you will find that all the inmates when they know of the Mother's wishes will sincerely cooperate with you in seeing that all goes well and in an orderly way in the Ganapati House.

25 September 1933

My complaint about X is his attitude towards the Dining Room workers —he is simply too harsh with most of them. With all his experience it should be possible for him to be a little more generous in speech and expression. Why should he make a wry face when someone asks for an extra piece of bread? It does not remove the person's greed; rather it gives rise to eating bazaar food. When Y breaks down weeping, could X not bend a little to indulge her? With a more pleasant mood and face, he could satisfy so many people and avoid the clashes which have been continuous under his regime.

I do not agree. It is impossible to maintain order if one is indulgent to everybody and strictness is indispensable. That is what Mother found when she was herself looking after the work; indulgence only brought absolute disorder, people became entirely selfish, undisciplined, taking every advantage they could. I do not see either how a system of indulgence to the moods of the women is likely to help their sadhana, —it is likely rather to nourish what is wayward and exacting in them. If they do not learn discipline and self —control, on what basis can they build their sadhana and character?

21 November 1934

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Why should the conditions of work be such that one is compelled to act and be guided by the will of X? It amounts to the surrender of one's intellect, energies and capacities to him instead of to the Mother. How does working under such a person help one's sadhana?

It is not physically possible for the Mother to give the work direct to each worker and exercise a direct control, so that physically as well as inwardly he may offer it to her. For every department there must be a head who consults her in all important matters and reports everything to her, but in minor matters he need not always come for a previous decision —that is not possible. X is there in the B. D. as the head because he is a qualified engineer. That is a necessity of outward organisation which is unavoidable here as elsewhere and has to be accepted if the work is to be done. But it does not mean that X or any other head is to be considered as a superior person or that one has to surrender to his ego. One has to get rid of his own ego as far as possible and regard the work done under whatever conditions as an offering to the Mother.

20 August 1936

X is not wrong in giving importance to persons. It is quite true that the work would go on if the persons now in charge were not there and others were in their place, but in most cases it would go on badly or at least worse than now and there would be no certainty that those others would be adequate instruments of the Mother's will. For the work of the charge of departments for instance done by men like X, Y, Z, there is needed a combination of qualities, a special capacity, a personality and the power of control called organisation and above all fidelity and obedience to the Mother's will, the faith in her perceptions and the desire to carry them out. It is not many in the Asram who have that combination. Before the Mother took up directly through X

´ the work, now concentrated in Aroume and the granaries, all was confusion, disorder, waste, self —indulgence, disregard of the Mother's will. Now though things are far from perfect, because the workers are not at all perfect, still all that is changed. In

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that change your presence in the kitchen and A's in the granary has counted for much; without you there it would have been far more difficult to realise the organisation of things the Mother wanted and in these two parts of the work it might even have been impossible. The Divine Will is there but it works through persons and there is a great difference between one instrument and another —that is why the person can be of so much importance.

December 1936

In fact, if X and a few others had not made themselves the instruments of the Mother and helped her to reorganise the whole material side of the Asram, the Asram would have collapsed long ago under the weight of a frightful mismanagement, waste, selfindulgence, disorder, chaotic self —will and disobedience. He and they faced unpopularity and hatred in order to help her to save it. It was the Mother who selected the heads for her purpose in order to organise the whole; all the lines of the work, all the details were arranged by her and the heads trained to observe her methods and it was only afterwards that she stepped back and let the whole thing go on on her lines but with a watchful eye always. The heads are carrying out her policy and instructions and report everything to her and she often modifies what they do when she thinks fit. Their action is not perfect, because they themselves are not yet perfect and they are also hampered by the ego of the workers and the sadhaks. But nothing can be perfect so long as the sadhaks and the workers do not come to the realisation that they are not here for their ego and self —indulgence of their vital and physical demands but for a high and exacting Yoga of which the first aim is the destruction of desire and the substitution for it of the Divine Truth and the Divine Will.

9 January 1937

From the letters you write about X there can be only one conclusion that his behaviour is the cause of all the trouble, a constant cause of friction and disturbance. If that is so, the only way is to withdraw him from the kitchen so that there may be

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peace and things may go on there more smoothly. If you are so upset by his conduct and ways of action and all he does is wrong and disturbing, so much so that Y also gets upset and you want to be relieved of the work or go home, there is no other course possible. We have no other reason for withdrawing him than this —for personally the Mother has had no reason to complain of his management of the work. But there must be some solution for this constant friction and trouble. If on the other hand the trouble lies in yourself, then it is that that must be put right and there is no use in these letters full of complaints against his behaviour; for then you should bear whatever trouble comes as quietly as possible and concentrate on receiving the Mother's force to cure you. It must be one course or the other. My proposal made by the Mother to X was that he should now withdraw from the work he is doing in the kitchen so as to ´ diminish the causes of friction and even as head of the Aroume interfere with your work as little as possible, leaving you to do things in your own way. If that is not done, something at least must be arrived at which would be a clear understanding and a practicable arrangement. It seems to me that as you have been doing the work so long, there ought not to be so many occasions for X telling you what to do. But I am writing to him telling him what you say about his telling you plainly what to do; he and you must talk it over and arrange it and X must let us know clearly what is proposed to be done.

3 June 1937

X spoke to the Mother this evening about the proposal of more work in the kitchen for you. But before that we had received your letter and what you write makes it necessary to make certain things precise and clear.

I gather that what you want is to be independent in your work, taking from X what you need, and after a time improve the cooking according to your own ideas. But this is not the understanding with which you were given the work and it is not possible. The understanding is that you do the work with the materials given you and nothing more, as you are doing

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now. Also you seem to say that you will find it difficult to work under the control of X and will resent it if in a clash with him Mother upholds him against you. In that case it is better not to go farther with the proposal of extending your work. For there has been too much clash and disharmony already in the D. R. and kitchen and the Mother wants no more, especially as a more harmonious working has been established after long difficulty.

The arrangements of the work are not X's but the Mother's. Several years ago she put him at the head of the food departments and organised them through him according to her own will not only in general but in detail. All changes since then have been made in the same way. He is there so that she may exercise through him her single control over all the work. It is the same system in all the departments and it cannot be changed. There has been much resistance owing to the wish of the workers to be independent, to impose each his own ideas and arrangements, and to resentment against the control of the head of the department. But all that could only lead to friction and clash of ideas and clash of egos and constant disturbance. The Mother has succeeded finally in getting rid of that and imposing some amount of harmony and discipline. It is not therefore a question of X's independent control but of the Mother's control of the work through the person chosen by her.

I may remind you of what I wrote about the spirit in which work should be done to be helpful for sadhana. It has to be done as an offering, without vital egoism or assertion of self —will, as the Mother's work and not one's own, to carry out her ideas and will and not one's own. It is work done in that spirit that opens the vital to her and allows her Force to work in the being and the nature.

10 June 1938

We did not say that you must do everything X tells you; but if you work under anyone who is the head of the department (X or another), the work must be done according to his instructions, as he is responsible.

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The work itself is the Mother's and it is the Mother who gives you the work.

The suggestion to go, like the desires which support it, come from adverse forces. If you take the right attitude of self —giving, all that will disappear.

The Mother and Clashes between Workers

You need not mind X's quick temper. Remind yourself always it is Mother's work you are doing and if you do it as well as you can, remembering her, the Mother's Grace will be with you. That is the right spirit for the worker, and if you do it in that spirit, a calm consecration will come.

1 March 1933

You have written, "Harmony cannot be brought about by external organisation only . . . ; inner harmony there must be or else there will always be clash and disorder." What is that inner harmony?

Union in the Mother.

21 April 1933

Everybody says his report or account is true and all the others are liars. Our experience is that each pulls his own way and arranges the facts in his own mind so as to be most convenient for his own case. But that is not the point. The point is that the rules laid down by the Mother must be kept in the spirit as well as the letter.

22 August 1933

Do not allow yourself to be grieved or discouraged. Human beings have unfortunately the habit of being unkind to each other. But if you do your work in all sincerity, the Mother will be satisfied and all the rest will come afterwards.

15 October 1933

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It is quite impossible to take you away from the kitchen and leave the others to work in your place. Such a solution would be very bad for you, for it would mean your losing a work in which the Mother's force has been long with you and sitting in your room with your thoughts which will not be helpful or according to your active nature. It would be very bad too for the kitchen; your place cannot be filled by anyone else there, however well they may work in their own limits —none of them could be trusted with the responsibility the Mother has given to you.

The difficulties you have are the difficulties which are met in each department and office of the Asram. It is due to the imperfections of the sadhaks, to their vital nature. You are mistaken in thinking that it is due to your presence there and that if you withdrew all would go smoothly. The same state of things would go on among themselves, disagreements, quarrels, jealousies, hard words, harsh criticisms of each other. X's or any other's complaints against you are because you are firm and careful in your management; there are the same or similar complaints against Y and others who discharge their trust given to them by the Mother scrupulously and well. There are against them the same murmurs and jealousies as are directed against you in the kitchen because of their position and their exercise of it. It would be no solution for Y or others trusted by the Mother to withdraw and leave the place to those who would discharge the duty less scrupulously and less well. It is the same with you and the kitchen work; it is not the way out. The way out can only come by a change in the character of the sadhaks brought about by the process of the sadhana. Till then you should understand and be patient and not allow yourself to be disturbed by the wrong behaviour of the others, but remain quietly doing your best, anchoring yourself on the trust and support given you by Y and the Mother. It is the Mother's work and the Mother is there to support you in doing it; put your reliance on that and do not allow the rest to affect you.

14 July 1935

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All that has happened between you and X, as described by you, are trifles and a little good sense and good will on both sides should be enough to deprive them of importance and to get over any slight disturbance they may create. Quarrels take place and endure because both sides think the other is in the wrong and has behaved ill; but neither side can be in the right in a vital quarrel. The very fact of quarrelling like that puts both in the wrong. Moreover, it is not right to be so sensitive about being dominated or controlled. In the work especially one must accept the control of anyone whom the Mother puts in charge, so far as the work goes. In other matters, one can keep one's due independence without breaking off relations or any kind of quarrel.

There would be no use in changing your work or your residence, even if it were possible under the circumstances. It is the inner attitude that has to be kept right, the will to harmony must be fully established. A change of work is not the remedy. The idea of a good atmosphere or bad atmosphere in the house is also a thing not to be indulged. One must create one's own atmosphere not penetrable by other influences and one can always do that by union and closeness to the Mother.

2 October 1935

But why allow the behaviour of others to affect you so much? To go on with your work as if nothing had happened is all right and a progress in the right direction, but inwardly also nothing should be affected.

You must never think or imagine that the Mother is not looking towards you with love and blessing or that she can for a moment turn her face away from you. You are her child and her love is steadfast towards you.

23 January 1936

I wrote that your letter showed an attack of the old consciousness because of its tone: "I will not bear these things —it is better for me to go away from here etc." These are the old suggestions, not the attitude of your inner being which was to

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give yourself and leave all to the Mother. The attitude of your inner being must also extend to your attitude to these outer things —knowing that whatever imperfections there are have to be worked out from within by each one, just as your own imperfections have to be worked out from within yourself by the Mother's aid and working in you.

That is with regard to your former letter. As to the present —to say what you see is all right but there is also in what you write a judgment passed upon what you see. These judgments you have expressed in a statement of what you think to be X's wrong motives, actions and mistakes. You put these statements and judgments before the Mother —for what? That she may take some action? But for that she must form her own judgment, and this she cannot do without facts, precise facts —she cannot act on a general statement by anyone. It is only if the person whom X blindly trusts is named that she can judge whether X is making a mistake in trusting him. If he listens to certain people and not to others, she must know who these people are and what are the circumstances in which he does that; then only can she judge whether he is right or wrong in doing so. So with everything. Many general statements have been made against X by others, but whenever it has come to particulars in dispute, Mother has seen that it is only sometimes in details that she had to change what he decided, his general management was in accordance with what she had laid down for him as the lines to follow. Ways of speech, defects of character, errors of judgment in particulars, these are a different matter. Each one has them and, as I have often said, they must be changed from within; but I am speaking of outer things, particular actions, particular ways of doing things. There she must be told with precise facts what is complained of in his action.

If it is not a general complaint you make about the D. R. ´ and Aroume work but in regard to yourself and your work particularly, there too you must give the precise facts of what he has done or failed to do before Mother can judge or say or do anything. What is it that he has not reported to her or has stated wrongly to her about your work or you? What are the

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conveniences that he has not conceded to you?

I write all that because you seem to expect Mother to do something. But she must know what it is, what it is based on and whether she can do it or not with benefit to the work. Quarrels and clashes of ego there have been plenty in the D. R. and Aroume, but that she cannot accept as a base of her action; she does not side with one or against another in these things. What is proper or necessary for the work is the thing she has to consider.

3 October 1936

Your whole upset is founded on imaginations. X has not made any "lying" report to the Mother; the Mother did not show any displeasure to you for two days or any days. Your vital thought she must be like yourself and make a huge fuss about the perfectly insignificant trifle out of which you have made something gigantic, desperate and catastrophic. There was never any rule that Y's permission must be taken for anything to be done in the kitchen; it is X who is head of the kitchen and whose permission has to be taken.

All the rest is pure self —inflation of an imaginary trouble because you choose to think of the Mother as a capricious tyrant acting according to the ideas of false reports of her favourites, an idea which has no better foundation than the fact that she does not flatter or pamper your ego by agreeing with you and taking your side or giving value to your mental reasons, each one of course thinking that his own "reasons" are the only right way and to disagree with them is high treason against Truth and Justice.

What is amazing is that you should have got into such a state about anything so trivial as this boiling of milk and Z going to Y for an explanation. No man in his senses ought to quarrel over such matters or magnify into a stupendous tragedy. It shows that egoistic sensitiveness not only in your case but in that of many others in the Asram has reached enormous and fantastic proportions. It is time that the sadhaks of this Asram realised what they have come here for; —it is not to nourish the ego and

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to insist on its being considered and fondled, but to abnegate the ego and seek only after the Divine.

10 November 1936

It is very good that you have spoken and cleared up things. Certainly, it is quite true that the inner being should be turned to the Mother and her alone.

As for the work, the inner development, psychic and spiritual, is surely of the first importance and work merely as work is something quite minor. But work done as an offering to the Mother becomes itself a part of the sadhana and a means and part of the inner development. That you will see more as the psychic grows within you. Apart from that the work is important because necessary to the maintenance of the Asram, which is the frame of the Mother's action here.

December 1936

I do not know why there should be so much difficulty about the instructions; you have been doing this work for many years and must surely know the lines on which it has been conducted by X and what to do in most cases. In the others where there is no guide in past experience, you have to do your best and in case X's instructions are incomplete and you have to act on your own judgment, you can point it out to him if he finds fault with what is done.

For the rest your judgment about his method of work does not agree with the Mother's observation of him and his work. She has found him one of the ablest organisers in the Asram and one of the most energetic workers who did not spare himself until she compelled him to do so, one who understood and entered completely into her views and carried them out not only with great fidelity but with success and capacity. She has known more instances than one in which he has organised so completely and thoroughly that the labour has been reduced to a minimum and the efficiency raised to a maximum. I may say however that the saving of labour is not the main consideration in work; there are others equally important and more so. As for the principle

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that everyone should be allowed to do according to his nature, that can apply only where people do independent work by themselves; where many have to work together, it cannot always be done —regularity and discipline are there the first rule.

I do not understand your remark about the Mother. The

´ whole work of Aroume, of the Granary, of the Building Department, etc. was arranged by the Mother not only in general plan and object but in detail. It was only after she had seen everything in working order that she drew back and allowed things to go on according to her plan, but still with an eye on the whole. It is therefore according to the Mother's arrangement that people here are working. When it was not so, when Mother allowed the sadhaks to do according to their own ideas or nature, indicating her will but not enforcing it in detail, the whole Asram was a scene of anarchy, confusion, waste, disorderly self —indulgence, clash and quarrel, self —will, disobedience, and if it had gone on, the Asram would have ceased to exist long ago. It was to prevent that that the Mother chose X and a few others on whom she could rely and reorganised all the departments, supervising every detail and asking the heads to enforce proper methods and discipline. Whatever remains still of the old defects is due to the indiscipline of many workers and their refusal to get rid of their old nature. Even now if the Mother withdrew her control, the whole thing would collapse.

You are mistaken in thinking that X conceals things from the Mother or does as he pleases without telling her. She knows all and is not in a state of ignorance. What you write in your second letter is nothing new to her. There were hundreds of protests and complaints against X (as against other heads of departments), against his methods, his detailed acts and arrangements, his rigid economy, his severe discipline and many things else. The Mother saw things and where there was justification for change, she has made it, but she has consistently supported X, because the things complained of, economy, discipline, refusal to bend to the claims and fancies and wishes of the sadhaks, were just what she had herself insisted on —without them he could not have done the work as she wanted it done. If he had been loose, indulgent,

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not severe, he might have become popular, but he would not have been her instrument for the work. Whatever defects there might be in his nature, were the Mother's concern; if there was too much rigidity anywhere, it was for her to change it. But she refused to yield to complaints and clamour born of desire and ego; her yielding would only have brought the old state of things back and put an end to the Asram.

7 January 1937

Certainly, I cannot say that the ideas you put forward in this letter are true. They are errors of the physical mind which seldom gets hold of the real truth of things. It is not a fact that the Mother got displeased and frowned on you every time you wrote about X. That is the kind of thing the sadhaks are always thinking and saying about the Mother, that she is frowning on them in displeasure for this reason or smiling on them for that, and the reasons they assign are those suggested by their own physical minds, but have nothing to do with anything in the consciousness of the Mother which is not in a constant bubbling of human pleasure and displeasure. I have tried to explain that to the sadhaks again and again but they prefer to believe that their own minds are infallible and that what I say is untrue. So I will only say that your idea is mistaken.

It is also not a fact that you cannot do sadhana, for you were doing it for a time and doing it very well. But your physical mind came across and took you outside and is trying to keep you outside instead of allowing you to go and remain within. That is why I have been trying to persuade you to go within and not live in these outside ideas and reactions of the physical being which prevent sadhana and only give trouble.

It is not a fact that the Mother wants you to be a puppet of X. Of the two questions that have arisen, in one, as to the vital relation which entered into your personal friendship with him, she has fully supported your view that this vital element must not be there and from what X has written I believe he is himself now convinced that he made a mistake and that it must stop. If he still has any desire for it, you need not in any way yield to

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him, but on the contrary must be firm about it. But there is the work. As regards the work it is not at all clear that all you think is right and all X does is wrong. You speak of your personality and what you seem to say is that X is in the work trying to impose his personality and that you want to affirm yours against it and Mother ought to have supported you, but she does not regard your personality at all but insists on your subordinating it to X's. But the Mother does not at all look at it from that standpoint or regard anybody's personality. In her view people's personalities which means their ego ought to have no place in the work. It is not your work or X's work, but the Divine work, the Mother's work and it is not to be governed by your ideas or feelings or X's ideas or feelings or Y's or Z's or A's or anybody else's, but by the vision, perception and will of the Mother which does not express any human personality (if it did there would be no justification for the existence of this Asram), but proceeds from a deeper consciousness. It has been the great obstacle to the full success and harmony of the work that everybody almost has had this idea of his own personality, ideas, feelings etc. and more or less tried to insist on them —this has been the cause of most of the difficulties and of all the disharmony and quarrel. We want all this to stop; for when it stops altogether then there will be some possibility of the differences and turmoil ceasing and the work will better serve the purpose for which the Mother created it. That is why I have been trying to explain to you about the necessity of subordinating the personality and doing the work for the Divine, not insisting on one's own personality, ego, ideas, feelings as the important thing.

P. S. When I say that you are mistaken or do not agree with you, you seem to think my letters show displeasure and that my disagreeing with you means that I am vexed with you for writing your views; but that is not so. If I answer what you write, it must be to tell you what seems to myself and to the Mother the true way of seeing things and acting. That does not imply any displeasure.

4 July 1937

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I do not think I said anywhere you had done anything contrary to X's instructions in your work. I was speaking of what you had written in criticism of his way of doing things, and especially I wanted to remove your idea that the necessity of acting under his instructions meant a disregard of your personality or a desire on Mother's part to make you a puppet of X. Where there is a big work with several people working together for a purpose which is common to all and not personal to any, it cannot be done unless there is a fixed arrangement involving subordination and discipline in each worker. That is so everywhere, not here alone. X has to act under the Mother, carry out her instructions, work according to the ideas she has given him. She has laid down the lines on which he must work, and whatever he does must be on those lines. He is not free to change them or do anything contrary to the ideas given him. Where he makes decisions in details of the work, they must be in consonance with these lines and ideas. He has to report to the Mother, to take her sanction and accept her decisions on all matters. If the Mother's decisions are contrary to his proposals or contradict his own ideas of what should be done, he has still to accept them and carry them out. The idea that the D. R. work is done according to his ideas and not the Mother's is an error. But all that is simply the necessity of the work, it is not a disregard of X's personality. In the same way you have to carry out X's instructions because he is charged by the Mother with the work and given authority by her. All the D. R. workers are in the same position and are supposed to carry out his instructions and keep him informed, because he is directly responsible to the Mother for everything and unless he has this authority he cannot carry out his responsibility. In the same way Y has been asked to carry out your instructions in the kitchen because you are at the head of the kitchen. All that is not a disregard of your personality or of Y's personality or an assertion of X's —it is the necessity of the work which cannot be smoothly done if there is not this arrangement. That is what I wanted you to understand so that you might see why the Mother wanted you to do like that, not for any other reason, but for the necessity of the work and so that it may be smoothly done.

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On the other hand as you are at the head of the work and the practical working is in your hands, you have every right to put any difficulties before X and ask for a solution. He on his side will often need information from you and may need also to know what you think should be done. But if even after knowing, he thinks it right to follow his own idea of what should be done and not yours, you should not mind that. He has the responsibility and must act according to his lights subject to the sanction of the Mother. Your responsibility finishes when you have informed him and told him your idea. If his decision is wrong, it is for the Mother to change it.

I hope I have made the conditions clear. There is no necessity for you to agree with X's ideas nor outside the work are you under any obligation to do what he wants you to do. There you are quite free. It is only in the work that there is this necessity in action —for the sake of the work.

I have written so much because you wanted to know what the Mother expected you to do. It is not meant as a pressure upon you, but only to explain things and show you the way and the reason for which they have to be done.

5 July 1937

It seems that there is friction between you and X. He says that you are keeping him at a distance from his work and asks to be given work elsewhere. The Mother does not approve of this and she wants all friction to be removed and work harmoniously done. Personal feelings ought not to be allowed to come into the work or disturb it in any way. It is you and X who know the Bakery work thoroughly and are the best workers; for some time you two carried it on between you. Mother has relied on this collaboration for the Bakery work to go on well. If personal misunderstandings are allowed to break up the collaboration, it will be bad for the Mother's work and also for the sadhana of both. If misunderstandings arise, they ought not to be cherished in silence on either side, but cleared up by a frank and friendly explanation. I am writing to X to the same effect. Mother expects you both to remove all misunderstanding between you and work

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together in a friendly spirit.

30 June 1938

The fact that people do work for the Mother does not mean that she must do all that they ask for with regard to that work and that if she does not do so it means lack of support or disapproval. That is the attitude of most workers in the Asram including X, that is an entirely mistaken attitude.

If sadhaks get upset when the Mother does not do what they ask from her or begin to get suggestions of this kind, that means that they are bringing their vital ego into the work, —they are thinking, "My work is not supported, the Mother is upholding someone else and not me" and other " and "my"s of the same kind. It is only they who are feeling the work to be theirs, it is not the Mother who is so regarding it.

The Mother knows perfectly well X's character which is not alterable —it was for that very reason that she asked not only you but Y and everybody else in the Garden Department to avoid quarrelling with him even in case of extreme disagreement. Quarrels and clashes are a proof of absence of the Yogic poise and those who seriously wish to do yoga must learn to grow out of these things. It is easy enough not to clash when there is no cause for strife or dispute or quarrel; it is when there is cause and the other side is impossible and unreasonable that one gets the opportunity of rising above one's vital nature.

You say that Mother showed her severity or displeasure towards you and she always does so when you write about X; but this is not a fact. It is your mind that creates the severity and displeasure out of its own feeling or imagination. At the time you came to the Mother I had not spoken a word to her about your letter and she did not even know that you had written about X. I wanted to read the letter over again and see that I understood everything in it before speaking to her (that was why I wrote it would take me a day or two) and I told her only in the evening after your letter of today reached me. As

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a matter of fact the Mother's feeling to you was just the same as it is always —there was no severity or displeasure. This has happened before; it is not the first time. It ought to show you that the mind is not infallible and in following its observations and inferences it is quite possible to fall into entire error.

I do not think it is any use going into the detail of the things you write of —most of them are trifles which could easily be set right if there were not a settled misunderstanding between you and X which makes both nervous about everything the other does so that you magnify small things and give them an undue importance. It is the natural result of personal feelings getting into the work and there is no remedy except doing the work without personal feelings. I had hoped from what you said in your letter a few days ago that you had determined to get rid of it altogether on your side and do the work looking to the Mother alone and not mind what X did or did not do. If you could do that, Mother would have been better able to put a persistent pressure on him and make him gradually change and become less self —occupied, tactless and sensitive.

We shall have to consider the whole problem of the work and see on what new basis it can be put. Some temporary arrangement may be possible meanwhile, but not at the present moment. I hope till then you will try to carry on in spite of the friction with X. At the moment things are difficult for the Mother and you must give her some time to find out what is to be done and how to make it possible to do it.

The remedy for these things is to think more and more of the Mother and less and less of the relations of others with yourself apart from the Mother. As X is trying, so you should try to meet others in the Mother, in your consciousness of unity with the Mother and not in a separate personal relation. Then these difficulties disappear and harmony can be established —for then it is not necessary to try and please others —but both or all meet in their love for the Mother and their work for her.

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The Mother and Mistakes in Work

Mistakes come from people bringing their ego, their personal feelings (likes and dislikes), their sense of prestige or their convenience, pride, sense of possession, etc. into the work. The right way is to feel that the work is the Mother's —not only yours, but the work of others —and to carry it out in such a spirit that there shall be general harmony. Harmony cannot be brought about by external organisation only, though a more and more perfect external organisation is necessary; inner harmony there must be or else there will always be clash and disorder.

26 February 1932

Do not allow yourself to be so much disturbed by so small a matter. It is not at all necessary to apologise to X. When one has a wrong movement, all one has to do is to recognise it and reject and be more careful to avoid it in the future. As you have told the Mother, let the thing disappear from your mind and recover your movement.

16 March 1932

Something in my consciousness stops me before going the wrong way or doing a bad action, but sometimes it does not. I want there not to be a single wrong action which Mother does not like.

If you want strongly and if you always try to be careful, then that too will come.

8 February 1933

Since the material world is only one of the several worlds, only a small portion of the total manifestation, should we not attach very little importance to material things, material work and its details? Also, from what Mother said yesterday it seems that one should attach little importance to errors in work —one should not mind them if others commit them, one should not care to correct them in others.

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What Mother said was that she was perfectly aware of errors done in the work, but as she had to work out a certain Force in these things looking at them from an inner viewpoint, not with the external intellect, she found it often necessary to pass over imperfections and errors. This does not at all mean that the sadhak worker has not to care whether there are errors in his own work where he is responsible. If other sadhaks commit errors that is their responsibility, one can observe and avoid similar mistakes in oneself, but one sadhak cannot correct the errors of others unless that comes within his responsibility —each has to correct himself and his own defects and mistakes.

We are here in this material world and not in the others except by an inner connection. Also our life and action lie here, so it will not do to neglect the material world and things, though we should not be attached and bound to them by asakti and desire. We have to acquire a knowledge of the nature and powers of other worlds (planes) so far as they are connected with this one and we can use them to help and uplift the action here. But still the field of action is here and not elsewhere.

21 August 1936

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