{"id":1518,"date":"2013-07-13T01:35:24","date_gmt":"2013-07-13T01:35:24","guid":{"rendered":"http:\/\/localhost\/?p=1518"},"modified":"2013-07-13T01:35:24","modified_gmt":"2013-07-13T01:35:24","slug":"10-true-relation-with-the-mother-vol-25-the-mother-volume-25","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/25-the-mother-volume-25\/10-true-relation-with-the-mother-vol-25-the-mother-volume-25","title":{"rendered":"-10_True Relation with The Mother.htm"},"content":{"rendered":"\n\n
\n


\nTRUE  RELATION  WITH  THE  MOTHER<\/font><\/b><\/P>
\n

 <\/P><\/p>\n

SPECIAL  RELATIONS  WITH  THE  MOTHER<\/b><\/P>
\n

 <\/P>
\n

It is certainly true that the Divine has no preferences or
\ndislikes and is equal to all, but that does not prevent there being a special
\nrelationship with each.  This relation, however, does not depend on the more or
\nless identification or union.  The purer soul has an easier access to the Divine.  The more developed nature has more lines on which to meet Him.  The
\nidentification creates a spiritual oneness.  But there are other personal
\nrelations which are created by other causes.  It is too complex for all relations
\nto be determined by one cause.<\/P>
\n

 <\/P>
\n

Yes, Yogis whose progress does not depend on the
\npersonal intervention of the Mother, need have no personal relation with her ―<\/font> only the spiritual contact in distance.  Some may have a special relation, but
\nthat is due to special aspects of their Sadhana.  On the other hand, one may have
\na personal relation with the Mother even though no progress has been made in the
\nSadhana.  There are all kinds of possibilities in this matter.<\/P>
\n

 <\/P>
\n

There is such a
\nrelation with all of those who have come here with a psychic sufficiently
\ndeveloped to admit of the relation.  In other cases it is more a possibility than
\na thing realised.<\/P>
\n

 <\/P>
\n

There are, roughly speaking, three parts of the being in
\nmanifestation which come into play here:  (1<\/b>)  the psychic being in evolution
\nwhich brings with it its past experience of past lives and something of the old
\npersonalities, so much as it can make helpful for the present life;  (2<\/b>)  the
\npresent formation due to this birth and made up of many complex factors;  (3<\/b>)  the
\nfuture being, which in our case means the great lines of higher consciousness
\nabove the present manifestation by joining which the transformation becomes
\nmore possible and the work attempted can be done.<\/P>
\n

 <\/P>
\n

It is the psychic being which
\nbrings in the contact through past lives or personalities, i.e. through
\nsomething essential and still operative in them which it has kept.<\/P>
\n

 <\/P>
\n

Page – 167<\/P>
\n

<\/p>\n


\nBut, in addition, some psychic beings have come here who are ready to join with
\ngreat lines of consciousness above, represented often by beings of the higher
\nplanes and are therefore specially fitted to join with the Mother intimately in
\nthe great work that has to be done.  These have all special relation with
\nthe Mother which adds to the past one<\/P>
\n

 <\/P>
\n

As for the present
\nformation, it may obviously have elements which, not being joined or met with
\nthe Mother, may feel themselves strange to her.  It is such an element which
\nmay feel standing in the way;  but it is an exterior formation and does not
\nbelong to the past or to the future evolution, at any rate in its present
\nfigure.  It must either disappear or change.<\/P>
\n

10-6- 1935<\/font><\/b><\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

To launch into too many mental subtleties in this connection is
\nnot very helpful;  it is a subject which is beyond mental analysis and the
\nconstructions of the mind about it are apt to be either very partially true or
\nelse erroneous.<\/P>
\n

 <\/P>
\n

There is a universal Divine Love which is equal for all.  There
\nis also a psychic connection which is individual;  it is essentially the same for
\nall, but it admits of a special relation with each which is not the same for all
\nbut different in each case.  This special relation stands apart in each case and
\nhas its own nature, it is, as is said, sui generis<\/i>, of its own kind and cannot be
\ncompared, balanced or measured with other relations, for each of these again is
\nsui generis<\/i>.  The question of less or more is therefore perfectly irrelevant
\nhere.<\/P>
\n

 <\/P>
\n

It is quite wrong to say that the Mother loves most those who are nearest
\nto her in the physical.  I have often said this but people do not wish to believe
\nit, because they imagine that the Mother is a slave of the vital feelings like
\nordinary people and governed by vital likes and dislikes.  “Those she likes she
\nkeeps near her, those she likes less she keeps less near, those she dislikes or
\ndoes not care for she keeps at a distance”,  that is their childish reasoning.  Many of those who feel the Mother’s presence and love always with them hardly
\nsee her except once in<\/P>
\n

 <\/P>
\n

Page – 168<\/P>
\n

<\/p>\n

six months or once in a year; ―<\/font> apart from the Pranam and
\nmeditation.  On the other hand one near her physically or seeing her often may
\nnot feel such a thing at all;  he may complain of the absence of the Mother’s
\nhelp and love altogether or as compared to what she gives to others.  If the
\nchildishly simple rule of three given above were true, such outbursts would not
\nbe possible.<\/P>
\n

 <\/P>
\n

Whether one feels the Mother’s love or not depends on whether one
\nis open to it or not.  It does not depend on physical nearness.  Openness means
\nthe removal of all that makes one unconscious of the inner relation ―<\/font> nothing
\ncan make one more unconscious than the idea that it must be measured only by
\nsome outward manifestation instead of being felt within the being;  it makes one
\nblind or insensitive to the outer manifestations that are there.  Whether one is
\nphysically far or near makes no difference.  One can feel it, being physically
\nfar or seeing her little.  One can fail to feel it when it is there even if one
\nis physically near or often in her physical presence.<\/P>
\n

11-6-1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

If the Sadhak becomes unfaithful to the Mother, it means that he
\ndid not want the Sadhana or the Mother but the satisfaction of his desires and
\nhis ego.  That is not Yoga.<\/P>
\n

 <\/P>
\n

The Mother meets nobody for  “hours" ―<\/font> if anybody
\nstayed for hours she would get very tired.<\/P>
\n

 <\/P>
\n

Mother did not meet X more than
\nothers because she loved him more than others but because she was trying to get
\nsomething done through him for the work, which, if done, would have been a great
\nvictory for all.  But precisely because he took it in the wrong way, grasping at
\nit as a personal physical relation and satisfaction of his egoistic desire, he
\nfailed and had to go away.  Your  “part”  makes the same stupid ignorant claim of
\nthe sensuous ego and if the Mother were so foolish as to satisfy it, it would
\nturn up like X.<\/P>
\n

 <\/P>
\n

Mother has taken the body because a work of a physical nature  (including a change in the physical world)  had to be done, she has not come to
\nestablish a  “physical relation”  with people.<\/P>
\n

 <\/P>
\n

Page – 169<\/P>
\n

<\/p>\n

Some have come with her to share in the work, others she had
\ncalled, others have come seeking for the light. With each she has a personal
\nrelation or a possibility of the personal relation, but each is of its own kind
\nand no one can say that she must do equally the same thing with each person.  No one can claim as a right that she must be physically near to him because she is
\nphysically near to, others.  Some have chosen personal relation with her yet she
\nsees little of them ―<\/font> some have a less close personal relation yet for one
\nreason or another may see her much oftener or longer.  To apply silly
\nmathematical rules of the physical mind here is absurd. Your physical mind
\ncannot understand what the Mother does, its values and standards and ideas are
\nnot hers.  It is still worse to make your personal vital demand or desire the
\nmeasure of what she ought to do. That way spiritual ruin lies.  She acts in each
\ncase for different reasons suitable to that case.<\/P>
\n

 <\/P>
\n

TRUE  CHILDREN  OF  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

Those are the Mother’s children closest to her who are open to
\nher, close to her in their inner being, one with her will ―<\/font> not those who come
\nbodily nearest to her.<\/P>
\n

 <\/P>
\n\t\t


\n\t\t*<\/font><\/i><\/P>
\n

 <\/P>
\n\t\t

If one has the close inner relation, one feels the Mother always
\nnear and within and round and there is no insistence on the closer physical
\nrelation for its own sake.  Those who have not this, should aspire for this and
\nnot hanker after the other.  If they get the outer closeness, they will find that
\nit means nothing without the inner oneness and closeness.  One may be physically
\nnear the Mother and yet as far from her as the Sahara desert.<\/P>
\n

11-6-1934<\/font><\/b><\/P>
\n

 <\/P>
\n

INNER  UNION  AND  EXTERNAL  CONTACT  WITH  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

The spiritual union must begin from within and spread out
\nfrom<\/P>
\n

 <\/P>
\n

Page – 170<\/P>
\n

<\/p>\n

there<\/span>;  it cannot be based on anything exterior ―<\/font> for, if so
\nbased, the union cannot be spiritual or real.  That is the great mistake which so
\nmany make here:  they put the whole emphasis on the external vital or physical
\nrelation with the Mother, insist on a vital interchange or else physical contact
\nand when they do not get it to their satisfaction, enter into all kinds of
\ndisturbances, revolt, doubt, depression.  This is a wrong viewpoint altogether
\nand has caused much obstruction and trouble.  The mind, vital, physical can
\nparticipate and are intended to participate in the union, but for that they must
\nbe submitted to the psychic, themselves psychicised;  the union must be an
\nessentially psychic and spiritual union spreading out to the mind, vital and
\nphysical.  Even the physical must be able to feel invisibly the Mother’s
\ncloseness, her concrete presence ―<\/font> then alone can the union be truly based and
\ncompleted and then alone can any physical closeness or contact find its true
\nvalue and fulfil its spiritual purpose.  Till then any physical contact is of
\nvalue only so far as it helps the inner Sadhana, but how much can be given and
\nwhat will help or hinder, the Mother only can judge, the Sadhak cannot be the
\njudge ―<\/font> he will be led away by the desires and lower vital ego, as so many have
\nbeen in fact.  When the vital demand is there with its claims and revolts and
\ntakes the desire for the exterior contact or closeness as a cause or occasion
\nfor these things, then it becomes a serious hindrance to the development of the
\ninner union, it does not help at all.  The Sadhaks always imagine in their
\nignorance that when the Mother sees more of one person than of another, it is
\nbecause of personal preference and that she is giving more love and help to that
\nperson.  That is altogether a mistake.  Physical closeness and contact can be a
\nsevere ordeal for the Sadhak;  it may raise the vital demands, claims,
\njealousies, etc. to a high pitch;  it may, on the other hand, leave him satisfied
\nwith an outer relation without making any serious effort for the inner union;  or
\nit becomes for him something mechanical, because ordinary and familiar, and for
\nany inner purpose quite ineffective ― <\/font>these things are not only possible but
\nhave happened in many cases.  The Mother knows that and her arrangements in this
\nmatter are therefore dictated by quite other reasons than those which are
\nattributed to her.<\/span><\/P>
\n

 <\/P>
\n

Page – 171<\/P>
\n

<\/p>\n

The only safe thing is to concentrate on the inner union
\nforemost and altogether, to make that the one thing to be achieved and to leave
\naside all claims and demands for anything external, remaining satisfied with
\nwhat the Mother gives and relying wholly on her wisdom and solicitude.  It ought
\nto be quite evident that a desire which raises revolt, doubt, depression,
\ndesperate struggles cannot be a true part of the spiritual movement.  If your
\nmind tells you that it is the right thing, then surely you must distrust the
\nmind’s suggestions.  Concentrate entirely on the one thing needful and put away,
\nif they come, all ideas and forces that want to disturb it or make you deviate.  The vital assent to these things has to be overcome, but for that the first
\nthing is to refuse all mental assent, for the mental support gives them a
\ngreater force than they would otherwise have.  Fix the right attitude in the mind
\nand the deeper emotional being ―<\/font> cling to that when contrary forces arise and by
\nyour firmness in that psychic attitude repel them.<\/P>
\n

14-3-1937<\/font><\/b><\/P>
\n

THE  OUTER  AND  THE  INNER  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

It is true that the Mother is one in many forms, but the
\ndistinction between the outer and the inner Mother must not be made too
\ntrenchant;  for she is not only one, but the physical Mother contains all the
\nothers in herself and in her is established the communication between the
\ninner and the outer existence.  But to know the outer Mother truly one must know
\nwhat is within her and not look at the outer appearances only.  That is only
\npossible if one meets her with the inner being and grows into her consciousness ―<\/font> those who seek an outer relation only cannot do that. <\/P>
\n

10-8-1936<\/font><\/b><\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

I do not know how you are going to live into<\/i> the manifested
\nform.  To live in the Mother’s consciousness even to the physical with<\/P>
\n

 <\/P>
\n

Page – 172<\/P>
\n

<\/p>\n

the manifested form as the centre of this unity is
\npossible.  Perhaps you mean that ?  But how are you going to do that if the other
\nparts are left to remain as they are ?  They will go on pulling you out of the
\ntrue consciousness as they do now.  And how are they to be changed if the
\nMother’s Force is not there in them to change them ?<\/P><\/p>\n

14-1-1936<\/font><\/b><\/P>
\n

 <\/P>
\n

TRUE  INNER  RELATION  WITH  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

An inner  (soul)  relation means that one feels the Mother’s
\npresence, is turned to her at all times, is aware of her force moving, guiding,
\nhelping, is full of love for her and always feels a great nearness whether one
\nis physically near her or not.  This relation takes up the mind, vital and inner
\nphysical till one feels one’s mind close to the Mother’s mind, one’s vital in
\nharmony with hers, one’s very physical consciousness full of her.  These are all
\nthe elements of the inner union, not only in the spirit and self but in the
\nnature<\/P>
\n

.<\/P>
\n

I do not recollect what I had written, but this is the close inner
\nrelation as opposed to an outer relation which consists only in how one meets
\nher in the external physical plane.  It is quite possible and actual to have this
\nclose inner relation even if physically one sees her only at Pranam and
\nmeditation and once a year perhaps on the birthday.<\/P>
\n

 <\/P>
\n\t\t


\n\t\t*<\/font><\/i><\/P>
\n

 <\/P>
\n\t\t

The connection is always there, in the self and in the psychic;  but if there are obstacles in the mind, vital and the physical, then the
\nconnection cannot manifest or, if at all manifest, it is mixed with elements
\nwhich make it imperfect and unsuitable.  The true connection is the psychic and
\nspiritual relation;  the relation in other parts must be kept up on the basis of
\nthis psychic and spiritual connection and then it can be permanent.<\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Page – 173<\/P>
\n

<\/p>\n

The relation with the Divine, the relation with the Mother must
\nbe one of love, faith, trust, confidence, surrender;  any other relation of the
\nvital ordinary kind brings reactions contrary to the Sadhana, ―
\n<\/font>desire, egoistic abhimāna<\/i>, demand, revolt and all the disturbance of ignorant rajasic human
\nnature from which it is the object of the Sadhana to escape.<\/P>
\n

26-4-1933<\/font><\/b><\/P>
\n

THE  CONSTANT  PSYCHIC  NEARNESS<\/b><\/P>
\n\t\t

 <\/P>
\n

Q: <\/b> I am feeling very close to the Mother as
\nif there is no
\ndifference.  But how can this be possible, as there is such a great gulf between
\nher and me<\/i> ― <\/font>she being on the Supramental and I on the mental plane ?<\/i><\/P>
\n

A:<\/b>  But the Mother is there not only on the Supramental but on
\nall the planes.  And especially she is close to everyone in the psychic part  (the
\ninner heart), so when that opens, the feeling of nearness naturally comes.<\/P>
\n

11-12-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

All that is needed is for your psychic being to come forward and
\nto open you to the direct and real and constant inner contact of myself and the
\nMother.  Hitherto your soul has expressed itself through the mind and its ideals
\nand admirations or through the vital and its higher joys and aspirations;  but
\nthat is not sufficient to conquer the physical difficulty and enlighten and
\ntransform Matter.  It is your soul in itself, your psychic being that must come
\nin front, awaken entirely and make the fundamental change.  The psychic being
\nwill not need the support of intellectual ideas or outer signs and helps.  It
\nis that alone that can give you the direct feeling of the Divine, the constant
\nnearness, the inner support and aid.  You will not then feel the Mother remote or
\nhave any further doubt about the realisation;  for the mind thinks and the vital
\ncraves, but the soul feels and knows the Divine.<\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Page – 174<\/P>
\n

<\/p>\n

What you write here is an exact description of the psychic being
\nand its relation to the Mother.  That is the true relation.  If you want to
\nsucceed in this Yoga, you must take your stand on the psychic relation and
\nreject the egoistic vital movement.  The psychic being coming to the front and
\nstaying there is the decisive movement in the Yoga.  It is that which happened
\nwhen you saw the Mother last, the psychic came in front.  But you must keep it in
\nfront.  You will not be able to do that if you listen to the vital ego and its
\noutcries.  It is by faith and surrender and the joy of pure self-giving
\n― <\/font>the
\npsychic attitude ―<\/font> that one grows into the Truth and becomes united with the
\nDivine.<\/P>
\n

26-2-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  When I could not properly concentrate, I called down Purity
\nfrom above.  At once the whole being was filled with Peace and Purity and,
\nwithout any djfficulty, I felt the Mother’s Presence in the hearth. An
\nintense aspiration rose from the
\nheart, from below, in fact, from all parts of the being.  The heart was filled
\nwith adoration for the Mother;  there was devotion, a genuine surrender, a great
\nrelief in union with the Mother.  There was an intense aspiration for Purity.  Was it a psychic opening ?<\/i><\/P>
\n

A: <\/b> Yes, certainly, it was a psychic opening and at the point
\nemphasised which is very important, the opening to the higher Purity.  That is
\none of the most important things for the psychic opening and the inner relation
\nwith the Mother.<\/P>
\n

14-7-1937<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

That which calls is your own psychic being whose place is deep
\nbehind the heart-centre.  Many people feel at times the call for the Mother going
\non from there.  It comes more easily in sleep or in a half-waking condition
\nbecause then the surface mind is not active so that what is going on within in
\nthe inner being can manifest itself.<\/P>
\n

29-10-1934<\/font><\/b><\/P>
\n

 <\/P>
\n

Page – 175<\/P>
\n

<\/p>\n

\t\t


\n\t\tTHE  TRUE  BASIS  OF  SADHANA<\/b><\/P>
\n


\n\t\t <\/P>
\n

Yes, that is the true basis.  In the perfect equality wholly
\nunited with the Mother ―<\/font> so the higher consciousness can be lived and brought
\neven into the outermost parts of the nature.<\/P>
\n

22-5-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

The more the union with the Mother increases, the better for the
\nSadhana.<\/P>
\n

2-10-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Yes, it is a very encouraging progress.  If you keep the wideness
\nand calm as you were keeping it and also the love for the Mother in the heart,
\nthen all is safe ―<\/font> for it means the double foundation of the
\nYoga ―<\/font> the descent
\nof the higher consciousness with its peace and freedom and serenity from above
\nand the openness of the psychic which keeps all the effort or all the
\nspontaneous movement turned towards the true goal.<\/P>
\n

10-10-1934<\/font><\/b><\/P>
\n

THE  MOTHER’S  LOVE<\/b><\/P>
\n\t\t

 <\/P>
\n

You are the Mother’s child and the Mother’s love to her children
\nis without limit and she bears patiently with the defects of their nature.  Try
\nto be the true child of the Mother:  it is there within you, but your outward
\nmind is occupied by little futile things and too often in a violent fuss over
\nthem.  You must not only see the Mother in dream but learn to see and feel her
\nwith you and within you at all times.  Then you will find it easier to control
\nyourself and change, ―<\/font> for she being there would be able to do it for
\nyou.<\/P>
\n

 <\/P>
\n\t\t


\n\t\t*<\/font><\/i><\/P>
\n

 <\/P>
\n\t\t

As for the feelings about the Mother and that her love is
\nonly<\/P>
\n

 <\/P>
\n

Page – 176<\/P>
\n

<\/p>\n

given for a return in work or to those who can do Sadhana
\nwell, that is the usual senseless idea of the vital-physical mind and has no
\nvalue.<\/P>
\n

17-1-1937<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

If meditation brings a headache, you should not meditate.  It is
\na mistake to think that meditation is indispensable to the Sadhana.  There are so
\nmany who do not do it, but they are near to the Mother and progress as well as
\nthose who have long meditations.<\/P>
\n

 <\/P>
\n

The one thing necessary is to be turned to
\nthe Mother and that is all that is needed.  Do not fear or be sad, but let the
\nMother do quietly her work in you and through you and all will be well.<\/P>
\n

16-3-1935<\/font><\/b><\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Certainly, it is not necessary for you to become  “good”  in order that the Mother may give you her love.  Her love is always there and the
\nimperfections of human nature do not count against that love.  The only thing is
\nthat you must become aware of it always there.  For that it is necessary for the
\npsychic to come in front ―<\/font> for the psychic knows, while the mind, vital and
\nphysical look only at surface appearances and misinterpret them.<\/P>
\n

24-6-1936<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

X is probably making two mistakes ―<\/font> first, expecting outward
\nexpressions of love from the Mother;  second, looking for progress instead of
\nconcentrating on openness and surrender without demand of a return.  These are
\ntwo mistakes which Sadhaks are constantly making.  If one opens, if one
\nsurrenders, then as soon as the nature is ready, progress will come of itself;  but the personal concentration for progress brings difficulties<\/P>
\n

 <\/P>
\n

Page – 177<\/P>
\n

<\/p>\n

and resistance and disappointment because the mind is not looking at things from the right angle.  The Mother has a special kindness for X and
\nevery day at Pranam she is trying to put a sustaining force upon him.  He must
\nlearn to be very quiet in mind and vital and consecrate himself so that he may
\nbecome conscious as well as receive.  The Divine Love, unlike the human, is deep
\nand vast and silent;  one must become quiet and wide to be aware of it and reply
\nto it.  He must make it his whole object to be surrendered so that he may become
\na vessel and instrument ―<\/font> leaving it to the Divine Wisdom and Love to fill him
\nwith what is needed.  Let him also fix this in the mind not to insist that in a
\ngiven time he must progress, develop, get realisations ―<\/font> whatever time it
\ntakes, he must be prepared to wait and persevere and make his whole life an
\naspiration and an opening for the one thing only, the Divine.  To give oneself is
\nthe secret of Sadhana, not to demand and acquire a thing.  The more one gives
\noneself, the more the power to receive will grow.  But for that all impatience
\nand revolt must go;  all suggestions of not getting, not being helped, not being
\nloved, going away, of abandoning life or the spiritual endeavour must be
\nrejected.<\/P>
\n

1-9-1936<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Obviously, if people expect the ordinary kind of love from the
\nMother they must be disappointed ―<\/font> the love based on the vital and its moods.  But that is just the kind of love that has to be overpassed in Yoga or
\ntransformed into something else.<\/P>
\n

14-3-1936<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

All that is quite correct.  Even the human or the psychic love 
\n[of the Mother]  many are unable to feel or understand because it is not quite in
\nthe ordinary human way.<\/P>
\n

5-5-1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Page – 178<\/P>
\n

<\/p>\n

But why do you want to meet her as a  “human”  Mother ?  If you can
\nsee the Divine Mother in a human body that should be enough and a more fruitful
\nattitude.  Those who approach her as a human Mother often get into trouble by
\ntheir conception making all sorts of mistakes in their approach to her.<\/P>
\n

2-5-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  The Sadhak feels alone and suffers when he does not have the
\nMother’s presence.  Does the embodied Mother feel the absence of her child as the
\nhuman mother does ?  Or is she more miserable than the human for the reason that
\nshe cannot express her feeling as openly as the human mother ?<\/i><\/P>
\n

A:<\/b>  If that were the case the Mother would have to be in a profound state of millionfold misery all the
\ntime ―<\/font> for why should she be miserable
\nonly for the Sadhaks ?  Why not for each soul that is wandering in the Ignorance ?  The child need not be miserable but simply come back when the Mother calls.<\/P>
\n

24-9-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

This thought of yours that Mother cares for all as her children
\nand does not care for you is evidently a quite groundless idea and does not rest
\non any solid basis.  She is as affectionate in her love and care for you
\nand in her way …. towards you as to any others and more than to most.  There is nothing
\nsolid or specific that we can see on which the idea can rest.  Certainly, it
\ncorresponds to no reality in the Mother’s feelings.<\/P>
\n

 <\/P>
\n

But I have noted that this
\nkind of idea alway<\/i>s comes up in the minds of Sadhaks and Sadhikas  (especially
\nthe latter)  when they become despondent or listen to the suggestions from outside them.  Always they say the same thing as you,  “You love and care for all;  only for me you do not love and care.  I am evidently unfit for the Yoga or you
\nwould not keep me far from you like<\/P>
\n

 <\/P>
\n

Page – 179<\/P>
\n

<\/p>\n

that.  I shall never arrive at anything.  What is the use of remaining here only to trouble you.  What have I to live for
\n?"  But when the
\npsychic being is well awake, then these thoughts, this despondency, these wrong
\nnotions are bound to go away.  What you feel therefore is just this despondency
\nand the wrong suggestions it brings;  it does not correspond to any reality in
\nthe Mother’s feelings or behaviour towards you.  It will go with the rest as the
\ninner being, the soul in you comes more and more forward ―<\/font> for the soul in you
\nknows that it loves the Mother and the Mother loves you;  it cannot be blinded by
\nthe suggestions that deceive the mind and the vital nature.<\/P>
\n

 <\/P><\/p>\n

Do not therefore
\nremain in these thoughts that have no foundation but are only a mood of
\ndespondency or a suggestion from outside.  Let the psychic being in you grow and
\nthe Mother’s force work.  The relation of the child and the Mother is there in
\nyour soul;  it will make itself felt in your mind and the vital and physical
\nconsciousness till it becomes the foundation of the whole consciousness on which
\nall the Sadhana can be firm and secure.<\/P>
\n

26-7-1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

All the Mother’s love and help will remain with you unchanged as
\nbefore.  The whole difficulty comes from a vital movement which wants to possess
\nin the wrong way, by comparison with others, instead of living fully in close
\nrelation of your heart and soul with the Mother’s.  It is the same in your
\nrelation with X.  But this is a defect common in human nature and many here have
\nit.  It is not a thing that cannot be removed from the nature.  Indeed since your
\nheart and soul want to be free from it, it cannot but go.  Do not be
\ndiscouraged therefore when it returns owing to old habit.  With the Mother’s love
\nand help what your heart and soul desire will surely come and the wrong
\nobscuring element disappear.<\/P>
\n

25-9-1935<\/font><\/b><\/P>
\n

 <\/P>
\n

Page – 180<\/P>
\n

<\/p>\n

Q:<\/b>  Am I right in my feeling that my psychic being is always
\nactive in the front for some years now ?<\/i><\/P>
\n

 <\/P>
\n

A:<\/b>  If your psychic is in front and active, i.e. busy changing
\nand controlling the mind, vital and physical, how is it that there is an
\nupsetting of your nature by the Mother’s dealings with you ?  If the psychic is in
\nfront and active, it would immediately tell any part of the nature that wanted
\nto get upset  “Whatever the Mother does or decides must be accepted with
\nsurrender and gladness.  The mind must not believe that it knows better than the
\nMother what ought to be done, the vital must not want the Mother to act
\naccording to its wants and preferences.  For such ideas and desires belong to
\nthe old nature and have no place in the psychic and spiritual.  They are the
\nerrors of the ego”.  And if it had the control of the nature, the upsetting would
\nat once cease or fade away. Indeed if it had full control, such upsettings would
\nbe impossible.  It must be assumed therefore that the psychic may have been
\nexerting some influence on the being but that its control is far from complete
\nor that the vital has risen up and covered the psychic and suspended its
\ninfluence.  But if the psychic is fully in front, not veiled or not merely
\nemerging, then it would be impossible to cover it up altogether ―<\/font> there could
\nonly be at most an upsetting on the surface while within all remained quiet,
\nconscious and devoted.<\/P>
\n

2-7- 1936<\/font><\/b><\/P>
\n

 <\/P>
\n

TRUE  LOVE  FOR  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

The love which is turned towards the Divine ought not to be the
\nusual vital feeling which men call by that name;  for that is not love, but only
\na vital desire, an instinct of appropriation, the impulse to possess and
\nmonopolise. Not only is this not the divine Love, but it ought not to be allowed
\nto mix in the least degree in the Yoga.  The true love for the Divine is
\nself-giving, free of demand, full of submission and surrender;  it makes no
\nclaim, im- poses no condition, strikes no bargain, indulges in no violences of
\njealousy or pride or anger ―<\/font> for these things are
\nnot in its composition.<\/P>
\n

 <\/P>
\n

Page – 181<\/P>
\n

<\/p>\n

In return the Divine Mother also gives herself,
\nbut freely ―<\/font> and this represents itself in an inner giving
\n―<\/font> her presence in
\nyour mind, your vital, your physical consciousness, her power re-creating you in
\nthe divine nature, taking up all the movements of your being and directing
\nthem towards perfection and fulfilment, her love enveloping you and carrying you
\nin its arms Godwards.  It is this that you must aspire to feel and possess in all
\nyour parts down to the very material, and here there is no limitation either of
\ntime or of completeness.  If one truly aspires and gets it, there ought to be no
\nroom for any other claim or any other disappointed desire.  And if one truly
\naspires, one does unfailingly get it, more and more as the purification
\nproceeds and the nature undergoes its needed change.<\/P>
\n

 <\/P>
\n

Keep your love pure of all
\nselfish claim and desire;  you will find that you are getting all the love that
\nyou can bear and absorb in answer.<\/P>
\n

 <\/P>
\n

Realise also that the Realisation must come
\nfirst, the work to be done, not the satisfaction of claim and desire. It is only
\nwhen the Divine Consciousness in its supramental Light and Power has descended
\nand transformed the physical that other things can be given a prominent place
\n―<\/font>
\nand then too it will not be the satisfaction of desire, but the fulfilment of
\nthe Divine Truth in each and all and in the new life that is to express it.  In the divine life all is for the sake of the Divine and not for the sake of the
\nego.<\/P>
\n

 <\/P>
\n

I should perhaps add one or two things to avoid
\nmisapprehensions.  First, the love for the Divine of which I speak is not a
\npsychic love only;  it is the love of all the being, the vital and vital-
\nphysical included, all are capable of the same self-giving.  It is a
\nmistake to believe that if the vital loves, it must be a love that demands and
\nimposes the satisfaction of its desire;  it is a mistake to think that it
\nmust be either that or else the vital, in order to escape from its 
\n"attachment", must draw away altogether from the object of its love.  The
\nvital can be as absolute in its unquestioning self-giving as any other part of
\nthe nature;  nothing can be more generous than its movement when it forgets
\nself for the Beloved.  The vital and physical should both give themselves<\/P>
\n

 <\/P>
\n

Page – 182<\/P>
\n

<\/p>\n

in the true way ―<\/font> the way of true love, not of ego
\ndesire.<\/P>
\n

1-8- 193 1<\/font><\/b><\/P>
\n

REAL  LOVE  AND  EGOISM<\/b><\/P>
\n\t\t

 <\/P>
\n

Q:<\/b>  We all want the Mother’s love but I wonder how many of us
\nreally love the Mother.  Most of us live in our own likes and dislikes, joys and
\nmiseries, satisfactions and disappointments but hardly anyone has real love
\nfor the Mother.<\/i><\/P>
\n

 <\/P>
\n

A:<\/b>  It does not mean that there is no love, but that the love is
\nmixed up and covered with egoism, demand and vital movements.  At least that is
\nthe case with many.  There are some, of course, who have no love at all or “love"
\n―<\/font> if it can be called so ―<\/font> only for what they get, one or two who love truly,
\nbut in a great many there is a psychic spark hidden in much smoke.  The smoke has
\nto be got rid of so that the spark may have a chance of growing into a blaze.<\/P>
\n

9-11-1934<\/font><\/b><\/P>
\n

 <\/P>
\n

PSYCHIC,  MENTAL  AND  VITAL  DEVOTION<\/b><\/P>
\n\t\t

 <\/P>
\n

Q:<\/b>  What is the difference between psychic devotion, mental
\ndevotion and vital devotion for the Mother ?<\/i><\/P>
\n

A:<\/b>  The psychic is made up of love and self-giving without demand, the vital of the will to be possessed by the Mother and serve her, the
\nmental of faith and unquestioning acceptance of all that the Mother is, says and
\ndoes.  These, however, are outside signs ―<\/font> it is in inner character quite
\nrecognisable but not to be put into words that they differ.<\/P>
\n

28-4-1933<\/font><\/b><\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Page – 183<\/P>
\n

<\/p>\n

Q:<\/b>  Is there no place for mental and vital devotion in this
\nYoga ?<\/i><\/P>
\n

A:<\/b>  Who says there is not ?  So long as it is real devotion, all
\nbhakti<\/i> has a place.<\/P>
\n

28<\/font><\/span>-4-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

It is the old vital with its ego which comes up again and again.  It refuses to follow the higher being and be as the true Bhaktas are who ask
\nnothing and are content with all that the Mother does or does not do, because
\nwhatever she does must be good since she is the Mother.  You must impose the
\ntruth on this vital part.<\/P>
\n

6-5-1935 <\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  How to get a pure and complete devotion ?<\/i><\/P>
\n

A:<\/b>  Get quiet first ― <\/font>then from the quietude aspire and open
\nyourself quietly and sincerely to the Mother.<\/P>
\n

15- 11-1933 <\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  Grant me one little bit of devotion, Mother, just a little
\nbit of it.  Otherwise I do not know what will happen to me, I do not indeed know
\nhow I can live here.  And I do not want to leave the shelter of Thy
\nLotus-Feet.<\/i><\/P>
\n

A:<\/b>  Do not allow mental anxiety to harass you.  Wait on the
\nworking of the Mother’s force which will open the lotus of the heart.  In the
\nlight from above devotion will blossom in you.<\/P>
\n

25-10-1936<\/font><\/b><\/P>
\n

 <\/P>
\n

FAITH  AND  LOVE<\/b><\/P>
\n\t\t

 <\/P>
\n

Q:<\/b>  Is it not true that those who have faith in the
\nMother<\/i><\/P>
\n

Page – 184<\/P>
\n

<\/p>\n

have also love for her ?  Do not faith and love go
\ntogether ?<\/i><\/P>
\n

A:<\/b>  Not always.  There are plenty of people who have some faith
\nwithout love, though they may have a certain kind of mental bhakti,<\/i> and plenty
\nwho have some love but no faith.  But if it is the true psychic love, then faith
\ngoes with it, and if there is the entire faith, then the psychic love becomes
\nsoon awake.  What you say is right if it is the soul’s faith, the soul’s love ―<\/font> but in some there is only a vital feeling and that brings, when it is
\ndisappointed, revolt and anger and they go away.<\/P>
\n

8-5-1933<\/font><\/b><\/P>
\n

PSYCHIC  FEELING  FOR  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

Q:<\/b>  What kind of feeling is that which gets satisfaction and joy
\nonly in seeing the Mother ?<\/i><\/P>
\n

A:<\/b>  It is psychic.<\/P>
\n

Q:<\/b>  What kind of feeling is that which gets satisfaction and joy
\nonly in remembering the Mother ?<\/i><\/P>
\n

A:<\/b>  Psychic.<\/P>
\n

Q:<\/b>  What kind of feeling is that which gives a wound in the
\nheart on hearing anything against the Mother ?<\/i><\/P>
\n

A:<\/b>  Psychic.<\/P>
\n

Q:<\/b>  What kind of feeling is that by which one feels close to the
\nMother’s presence in the heart even though she is physically far ?<\/i><\/P>
\n

A:<\/b>  Psychic.<\/P>
\n

 <\/P>
\n

Page – 185<\/P>
\n

<\/p>\n

Q:<\/b>  How shall I find out that I am in the full state of psychic
\nlove ?<\/i><\/P>
\n

A:<\/b>  By the absence of ego, by pure devotion, by submission and
\nsurrender to the Divine.<\/P>
\n

9-5-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  When the whole nature is engrossed in feeling, thinking,
\nacting round the word  “Mother”, would the psychic be realised ?<\/i><\/P>
\n

A:<\/b>  That would of itself be the psychic state.<\/P>
\n\t\t

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  Can there be a conscious contact with the Mother through the
\npsychic before the latter comes forward fully ?<\/i><\/P>
\n

A:<\/b>  Yes, the psychic is always there.<\/P>
\n\t\t

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  Why do I not feel love and Ananda every time I see the
\nMother ?<\/i><\/P>
\n

A:<\/b>  As for the love and Ananda, it depends on the psychic coming
\nup.<\/P>
\n

29-7-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  Whenever an inner love springs out for the Mother, tears rush
\nout too.<\/i><\/P>
\n

A:<\/b>  These are psychic tears of devotion etc.<\/P>
\n

25-8-1934<\/font><\/b><\/P>
\n

 <\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Page – 186<\/P>
\n

<\/p>\n

Q: <\/b> A lady visitor was leaving the Ashram today.  No sooner
\ndid the Mother finish the Pranam ceremony than this lady began to weep.  In fact,
\nshe tried hard to check herself as we all were still there, but it seems she
\ncould not help it.  Was it not due to her psychic coming in front for the
\ntune ?<\/i><\/P>
\n

A:<\/b>  It is not a question of the psychic coming in front.  She has
\na psychic being which is awake and has long been in connection with the Mother
\non the inner plane.<\/P>
\n

28-8-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  A thrill comes from above and passes through my body, making
\nthe Adhara stilled for a while.  I don’t understand it much.  What exactly is
\nit ?<\/i><\/P>
\n

A:<\/b>  Of course it is the thrill of the Mother’s touch coming from
\nabove and felt by the psychic and vital together.<\/P>
\n

28-8-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  We find that in the Mother’s presence or by meeting her we
\ncome out of depression and experience ecstasy of joy.  Does this take place by a
\npsychic meeting or meeting on the inner vital level ?<\/i><\/P>
\n

A: <\/b> It depends on whether it comes by drawing vital force from
\nher or simply by the joy of seeing her or by receiving something from her.  In the 2 latter cases it is usually psychic or psychic- vital, in the former it is
\nvital.<\/P>
\n

 <\/P>
\n\t\t


\n\t\t*<\/font><\/i><\/P>
\n

 <\/P>
\n\t\t

Q: <\/b> If a man feels that he is the happiest child of the Mother,
\nis it due to ego-feeling ?<\/i><\/P>
\n

 <\/P>
\n

Page – 187<\/P>
\n

<\/p>\n

A:<\/b>  It depends on the source of the feeling.  If it is true
\nhappiness, then it is not ego.  If it is due to a feeling of superiority, then it
\nis ego.<\/P>
\n

 <\/P>
\n\t\t


\n\t\t*<\/font><\/i><\/P>
\n

 <\/P>
\n\t\t

Q:<\/b>  My psychic sometimes feels sad and lonely because it feels it
\ncannot properly love the Mother.<\/i><\/P>
\n

A:<\/b>  It can’t be the psychic in that case.  The psychic never feels
\nthat it cannot love the Divine.<\/P>
\n

 <\/P>
\n\t\t


\n\t\t*<\/font><\/i><\/P>
\n

 <\/P>
\n\t\t

Q:<\/b>  Psychic love for the Mother <\/i>
\n\t\t ―<\/font> or else death:  this is what one
\nfeels at times as a final resolution.<\/i><\/P>
\n

A:<\/b>  That is altogether the wrong attitude.  It is once more the
\nvital coming in  ―<\/font> it is not a psychic attitude.  If in asking for the psychic
\nlove, you take an attitude that is vital not psychic, how do you expect the
\npsychic to come ?<\/P>
\n

2-3-1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  To concentrate only on being with the Mother’s heart and want
\nonly to be hers and live for her and care for no other experience:  what do you
\nthink of this attitude ?<\/i><\/P>
\n

A:<\/b>  The attitude is good for awakening the psychic being and the
\ninner being generally.  But if the higher experience comes it should not be
\nstopped.<\/P>
\n

12-3-1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Q:<\/b>  Even higher or deeper experiences do not seem<\/i><\/P>
\n

 <\/P>
\n

Page – 188<\/P>
\n

<\/p>\n

valuable at all if one cannot love the Mother with the true
\nheart.<\/i><\/P>
\n

A:<\/b>  It is a mistake to think like that.  The experiences prepare
\nthe different parts of the being for loving in the right way, so that it is not
\nthe soul alone that loves.  So long as they are open to ignorance and ego they
\ncannot receive and hold the love rightly.<\/P>
\n

23-10-1935<\/font><\/b><\/P>
\n

PSYCHIC  AND  VITAL  LOVE<\/b><\/P>
\n\t\t

 <\/P>
\n

Love and devotion depend on the opening of the psychic and for
\nthat the desires must go.  The vital love offered by many to the Mother instead
\nof the psychic love brings more disturbance than anything else because it is
\ncoupled with desire.<\/P>
\n

8-9- 1936<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

There is no harm in the vital love provided it is purified of
\nall insincerity  (as, for example, self-importance etc.) and from all demand.  To feel joy in seeing the Mother is all right, but to demand it as a right, to be
\nupset or in revolt or abhimāna<\/i> when it is not given, to be jealous of others
\nwho get it ―<\/font> all that is demand and creates an impurity which spoils both the
\njoy and the love.<\/P>
\n

13-9-1934<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

As for the eagerness <\/i>to see the Mother, it depends on the nature
\nof the feeling.  If there is no demand or claim in it, no dissatisfaction when
\nit is not fulfilled, but only the feeling of the will to see her whenever
\npossible and the joy of seeing her, then it is all right.  Of course no trace of
\nanger or jealousy must be there.  The vital has also to participate in the
\nSadhana, so the mere fact<\/P>
\n

 <\/P>
\n

Page – 189<\/P>
\n

<\/p>\n

that there is a vital element does not make the thing wrong,
\nprovided it is a vital element of the right kind.<\/P>
\n

6-12-1931<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

If you have no abhimāna <\/i>against the Mother, that also is surely
\nvery desirable.  Abhimāna<\/i>, disturbance, etc. may be signs of life but of a vital,
\nnot of the inner life.  They must quiet down and give room for the inner life.  At first the result may be a neutral quiet, but one has often to pass through that
\nto arrive at a more positive new consciousness.<\/P>
\n

2-1-1937<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

It will not do to indulge this restless vital movement.  It is
\nnot by that that you can have the union with the Mother.  You should aspire
\ncalmly ―<\/font> eat, sleep, do your work.  Peace is the one thing you have to ask for
\nnow ―<\/font> it is only on the basis of peace and calm that the true progress and
\nrealisation can come.  There must be no vital excitement in your seeking or your
\naspiration towards the Mother.<\/P>
\n

20-10- 1933<\/font><\/b><\/P>
\n

 <\/P>
\n

VITAL  BARGAINING  AND  TRUE  SELF-GIVING<\/b><\/P>
\n\t\t

 <\/P>
\n

What you have felt is a revival or return on you of the lower
\nvital with its demands and desires.  Its suggestion is,  “I am doing the Yoga, but
\nfor a price.  I have abandoned the life of vital desire and satisfaction but in
\norder to get intimacy with the Mother ―<\/font> instead of satisfying myself with the
\nworld, to satisfy myself and get my desires fulfilled by the Divine.  If I do not
\nget the intimacy of the Mother and immediately and as I want it, why should I
\ngive up the old things ?”  And as a natural result the old things start again ―<\/font>
\n“X and Y and Y and X and the wrongs of Z".  You must see this machinery of the
\nlower vital and dismiss it.<\/P>
\n

 <\/P>
\n

Page – 190<\/P>
\n

<\/p>\n

It is only by the full psychic relation of self-giving that
\nunity and closeness with the Divine can be maintained ―<\/font> the other is part of the
\nvital ego movement and can only bring a fall of the consciousness and
\ndisturbance.<\/P>
\n

20-6-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

You are concerned only with yourself and the Divine.  In your
\nrelations with the Divine you are concerned not with the Divine’s satisfaction
\nof your personal desires, but with being pulled out of these things and raised
\nto your highest spiritual possibilities, so that you may become united with the
\nMother within and as a result in the outer being also.  That cannot be done by
\nsatisfying your vital desires ―<\/font> to do so would only increase them and give you
\ninto the hands of the ignorance and restless confusion of the ordinary Nature.  It can be done only by your inner trust and surrender and by the pressure of the
\nMother’s peace and Force working from within and changing your vital nature.  It
\nis when you forget this that you go wrong and suffer;  when you remember it you
\nprogress and the difficulties become less and less insistent.<\/P>
\n

13-9-1933<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

If it is the same part of the vital that was on the right side
\nand has now turned against the Mother, the explanation is very obvious.  It gave
\nits adhesion formerly because it thought that by its adhesion it could make her
\nsatisfy its desires;  finding its desires not indulged, it turns against her.  That is the usual vital movement in ordinary man and in ordinary life, and it
\nhas no true place in Yoga.  It was just the introduction of this attitude into
\nYoga by the Sadhaks and its persistence which has at last made it necessary for
\nthe Mother to draw back as she has done.  What you have to do is to get these
\nlower parts to understand that they exist not for themselves but for the Divine
\nand to give their adhesion, without claim or arri\u00e8re-pens\u00e9e<\/i> or subterfuge.  It is
\nthe whole issue at the present moment in the Sadhana;  for it is only<\/P>
\n

Page – 191<\/P>
\n

<\/p>\n

if this is done that the physical consciousness can change and
\nbecome fit for the descent.  Otherwise there will always be these ups and downs
\nin some part of the being ―<\/font> at least, delay, confusion and disorder.  This is
\nthe only true basis for fixity in the true consciousness and for a smooth course
\nin the Sadhana. <\/P>
\n

14-12-1931<\/font><\/b><\/P>
\n

OBSTACLE  OF  FEAR  IN  INTIMACY  WITH  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

All fear ought to be cast out.  This movement of fear belongs to
\na still unchanged part of the vital which answers to the old ideas, feelings and
\nreactions.  Its only effect is to make you misinterpret the Mother’s attitude or
\nthe intention in her words or looks or expression.  If the Mother becomes serious
\nor has an ironic smile, that does not in the least mean that she is angry or has
\nwithdrawn her affection;  on the contrary, it is with those with whom she is most
\ninwardly intimate that she feels most free to become like that ―<\/font> even to give
\nthem severe chidings.  They in their turn understand her and do not get upset or
\nafraid,―<\/font> they only turn to look inside themselves and see what it is on which
\nshe is putting her pressure.  That pressure they regard as a privilege and a
\nsign of her Grace.  Fear stands in the way of this complete intimacy and
\nconfidence and creates only misunderstanding;  you must cast it out altogether.<\/P>
\n

22-5-1932<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

There is no need to ask for pardon, for the Mother has not in
\nthe least been angry or displeased with you.  You may be sure of her love always.<\/P>
\n

29-9- 1933 <\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

It is always a mistake to attach importance to what others say ―<\/font> it is enough to have true devotion and the right attitude towards the Mother.  You need have no apprehension of this kind at all.<\/P>
\n

28-4-1933<\/font><\/b><\/P>
\n

 <\/P>
\n

Page – 192<\/P>
\n

<\/p>\n

THREE  RULES  FOR 
\nREMAINING  OPEN  TO  THE  MOTHER<\/b><\/P>
\n

 <\/P>
\n

Nothing is more dangerous than the influences of the physical
\nmind trying to build up conclusions upon outward appearances ―<\/font> they have nine
\nchances out of ten of being false.  One must learn to distrust hasty conclusions
\nfrom surface appearances ―<\/font> is not that the first condition of true knowledge ? ―<\/font>
\nand learn to see and know things from within.<\/P>
\n

You ask how to stop these
\nmovements ?  To begin with, observe three rules:<\/P>
\n

1.<\/b>  Keep always confidence in the
\nMother’s care and love ―<\/font> trust in them and distrust every suggestion, every
\nappearance that seems to contradict. <\/P>
\n

2.<\/b>  Reject immediately every feeling, every
\nimpulse that makes you draw back from the Mother ―<\/font> from your true relation
\nwith her, from inner nearness, from a simple and straight- forward confidence in
\nher.<\/P>
\n

3.<\/b>  Do not lay too much stress on outward signs ―<\/font> your observation of them
\nmay easily mislead you.  Keep yourself open to her and feel with your heart, ―<\/font> the inner heart, not the surface vital desire, but the heart of the true
\nemotion, ―<\/font> there you are more likely to find her and be always near her in
\nyourself and receive what constantly she is working to give you.<\/P>
\n

1931<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

If you bring somebody between you and the Mother, it is bound to
\ngive trouble.<\/P>
\n

5-4-1933<\/font><\/b><\/P>
\n

DIRECT  RELATION  WITH  THE  MOTHER<\/b><\/P>
\n\t\t

 <\/P>
\n

The direct relation with the Mother is always open to you and it
\nis there whenever you can feel it;  for it is a thing of the inner being.  Whenever you go deep within yourself you find it;  it has to come out and govern
\nthe outer nature and life.  That is why<\/P>
\n

 <\/P>
\n

Page – 193<\/P>
\n

<\/p>\n

I want you to give time for going inside and for inner progress
\nin the Sadhana.  The relation with X which the Mother thought of establishing
\nwas of two friends and fellow-workers in her work, it was never intended that
\nshe should be between you and the Mother.  In Y’s case there was a help to be
\ngiven to you so that you might not be carried away by the attacks from which you
\nsuffered and might have time and support till you could reach a point at which
\nyou could seek the Mother’s presence within you and with you.  That you can do
\nnow and there is no reason why anyone should be asked to intervene in any way ―<\/font> our work is directly in you and upon you and not through anyone.<\/P>
\n

22-12-1936<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

Do not think whether people agree with you or do not agree with
\nyou or whether you are good or bad, but think that  “the Mother loves me and I am
\nthe Mother’s”.  If you base your life on that thought, everything will soon
\nbecome easy.<\/P>
\n

30-4-1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

It is because of the thoughts about others and your  “badness”  that you feel far from the Mother.  All the time she is very near to you and you
\nto her. If you take the position I told you and make it the basis of your life, 
\n"the Mother loves me and I am hers”,  the curtain would soon disappear, for it is
\nmade of these thoughts and nothing else.<\/P>
\n

1-5- 1935<\/font><\/b><\/P>
\n


\n*<\/font><\/i><\/P>
\n

 <\/P>
\n

It was your mistake to listen to what people say about you and X
\nand Y and attach any value to their foolish chatter …. It is what the Mother
\nsays that is true and matters and not what people say;  if you listen to what
\npeople say, you will lose touch with the Mother’s consciousness.  It is because
\nof that that these thoughts<\/P>
\n

 <\/P>
\n

Page – 194<\/P>
\n

<\/p>\n

have come back on you about your badness and the rest of it ….
\nFor many days you had peace and joy and freedom from the restless mind and you
\nhad the psychic opening.  Now you must go back to that and do as you were doing
\nbefore.  Turn to the Mother only and let her consciousness and her will work in
\nyou.  Then you will recover what you had got, silence the mind and be free.<\/P>
\n

29-4-1933<\/font><\/b><\/P>
\n

 <\/P>
\n

Page – 195<\/P>\n\t\t<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

TRUE  RELATION  WITH  THE  MOTHER   SPECIAL  RELATIONS  WITH  THE  MOTHER   It is certainly true that the Divine has no preferences or dislikes and…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[33],"tags":[],"class_list":["post-1518","post","type-post","status-publish","format-standard","hentry","category-25-the-mother-volume-25","wpcat-33-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1518","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1518"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1518\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1518"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1518"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1518"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}