{"id":1655,"date":"2013-07-13T01:36:18","date_gmt":"2013-07-13T01:36:18","guid":{"rendered":"http:\/\/localhost\/?p=1655"},"modified":"2013-07-13T01:36:18","modified_gmt":"2013-07-13T01:36:18","slug":"38-guidance-through-correspondence-vol-35-letters-on-himself-and-the-ashram","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/35-letters-on-himself-and-the-ashram\/38-guidance-through-correspondence-vol-35-letters-on-himself-and-the-ashram","title":{"rendered":"-38_Guidance through Correspondence.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nGuidance through Correspondence <\/font><\/b> <\/span> <\/p>\n

\n
\n 
\n<\/b>
\n<\/span> <\/p>\n

\nUtility of Correspondence
\n<\/b>
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt would be a great mistake for you to stop writing in the book;1<\/font><\/sup> it is a means of direct and concrete contact with me and the help
\nI can give you \u2014  apart from that which I always send you at all times. It is an adverse suggestion and influence which wants
\nyou to stop writing, because it wishes to cut the connection established through the book so that you might find it more
\ndifficult to feel my help coming to you.
\n<\/span> <\/p>\n

\nIt is absurd to break off because you are for the time being
\nunsuccessful in keeping up an uninterrupted progress; the interruptions come, they have to be passed through and then the
\nprogress begins again. The difficulties will be got rid of, but they cannot be got rid of in a moment.
\n<\/span> <\/p>\n

\nKeep the book and write in it whenever you can. <\/span> <\/p>\n

\n
\n12 March 1932
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nThere is no reason why you should stop writing letters \u2014  it
\nis only one kind of letter that is in question and that is not a very good means of contact; you yourself felt the reaction
\nwas not favourable. I asked you to write because your need of unburdening the perilous matter in you was very great at the
\ntime and, although it did not relieve you at once, it kept me exactly informed of the turns of the fight and helped me to put
\na certain pressure on the attacking forces at a critical moment. But I do not believe any of these necessities now exists. It is
\nrather a discouragement from within yourself of the source of these movements that is now the need; putting them into words
\nwould rather, as I have said, give them more body and substance. <\/span> <\/p>\n

 <\/p>\n

\n
\n1 The notebook in which the correspondent recorded her activities and experiences<\/i>
\nand asked questions, which she submitted periodically to Sri Aurobindo. \u2014  Ed.<\/i>  
\n<\/font>
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>450<\/font><\/span><\/p>\n

\n

\n\tIt is an undoubted fact proved by hundreds of instances that for many the exact statement of their difficulties to us is the best
\nand often, though not always, an immediate, even an instantaneous means of release. This has often been seen by sadhaks not
\nonly here, but far away, and not only for inner difficulties, but for illness and outer pressure of unfavourable circumstances. But for
\nthat a certain attitude is necessary \u2014  either a strong faith in the mind and vital or a habit of reception and response in the inner
\nbeing. Where this habit has been established, I have seen it to be almost unfailingly effective, even when the faith was uncertain or
\nthe outer expression in the mind vague, ignorant or in its form mistaken or inaccurate. Moreover, this method succeeds most
\nwhen the writer can write as a witness of his own movements and state them with an exact and almost impartial precision as a
\nphenomenon of his nature or the movement of a force affecting him from which he seeks release. On the other hand if in writing
\nhis vital gets seized by the thing he is writing of, and takes up the pen for him,
\n\u2014  expressing and often supporting doubt, revolt,
\ndepression, despair, it becomes a very different matter. Even here sometimes the expression acts as a purge; but also the statement
\nof the condition may lend energy to the attack at least for the moment and may seem to enhance and prolong it, exhausting it
\nby its own violence perhaps for the time and so bringing in the end a relief, but at a heavy cost of upheaval and turmoil
\n\u2014  and at
\nthe risk of the recurring decimal movement, because the release has come by temporary exhaustion of the attacking force, not by
\nrejection and purification through the intervention of the Divine Force with the unquestioning assent and support of the sadhak.
\nThere has been a confused fight, an intervention in a hurly-burly, not a clear alignment of forces
\n\u2014  and the intervention of
\nthe helping force is not felt in the confusion and the whirl. This is what used to happen in your crises; the vital in you was deeply
\naffected and began supporting and expressing the reasonings of the attacking force
\n\u2014  in place of a clear observation and expression of the difficulty by the vigilant mind laying the state of things in the light for the higher Light and Force to act upon it,
\nthere was a vehement statement of the case for the Opposition.   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>451<\/font><\/span><\/p>\n

\n

\n

Many sadhaks (even “advanced”) had made a habit of this kind of expression of their difficulties and some still do it; they cannot
\neven yet understand that it is not the way. At one time it was a sort of gospel in the Asram that this was the thing to be done,
\n\u2014  I don’t know on what ground, for it was never part of my teaching about the Yoga,
\n\u2014  but experience has shown that it
\ndoes not work; it lands one in the recurring decimal notation, an unending round of struggle. It is quite different from the
\nmovement of self-opening that succeeds, (here too not in a moment, but still sensibly and progressively) and of which those are
\nthinking who insist on everything being opened to the Guru so that the help may be more effectively there.
\n<\/span> <\/p>\n

\n
\n17 December 1932 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nAbout the correspondence, I would be indeed a brainless fool if I made it the central aim of my life to con an absurd mountain of
\nletters and leave all higher aims aside! If I have given importance to the correspondence, it is because it was an effective instrument towards my central purpose \u2014  there are a large number of sadhaks whom it has helped to awake from lethargy and
\nbegin to tread the way of spiritual experience, others whom it has carried from a small round of experience to a flood of
\nrealisations, some who have been absolutely hopeless for years who have undergone a conversion and entered from darkness
\ninto an opening of light. Others no doubt have not profited or profited only a little. Also there were some who wrote at
\nrandom and wasted our time. But I think we can say that for the majority of those who wrote, there has been a real progress.
\nNo doubt also it was not the correspondence in itself but the Force that was increasing in its pressure on the physical nature
\nwhich was able to do all this, but a canalisation was needed, and this served the purpose. There were many for whom it was not
\nnecessary, others for whom it was not suitable. If it had been a mere intellectual asking of questions it would have been useless,
\nbut the substantial part was about sadhana and experience and it was that that proved to be of great use.
\n<\/span> <\/p>\n

\nBut as time went on the correspondence began to grow too  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>452<\/font><\/span><\/p>\n

\n

\nmuch and reached impossible proportions \u2014  yet it was difficult to stop the flood or to make distinctions which would not have
\nbeen understood \u2014  so we have to seek a way out and as yet have only found palliatives. The easy way would be if those who have
\nopened would now rely mainly on the inner communication with only a necessary word now and then
\n\u2014  some have begun to do
\nso. I suppose in the end we shall be able to reduce the thing to manageable proportions.
\n<\/span> <\/p>\n

\n
\n12 January 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nSometimes I feel I should not write about my experiences, etc. to you because you know everything. But at times something
\nin me insists on writing. What should I do? Does writing in detail about everything help? In what way?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYou need not write every day but from time to time \u2014  first, that there may be a direct control on your experiences and, secondly,
\na more precise help from us not only in general but in particulars. <\/span> <\/p>\n

\n
\n31 March 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nFor some time I have been thinking about ceasing to write to
\nyou. Today I was overcome by vital problems. Finally at 4.30 I sent the letter I had written earlier. Why should the idea of
\nnot writing or not sending the letter cause so much difficulty? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt is because the idea came from a wrong source and was an
\nattempt of the wrong forces to enter and disturb. It was not so much the idea in itself, but the idea as an expression of dissatisfaction and impatience. Immediately the hostiles took hold of it as a line of entry for all the old movements once associated
\nwith this kind of dissatisfaction and impatience. Moreover these letters of yours and my answers have been a strong means of
\ncanalising our help and making it habitually available to you and effective \u2014  not by the words themselves alone but by the
\nforces behind them. <\/span> <\/p>\n

\n
\n17 April 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>453<\/font><\/span><\/p>\n

\n

\n

\nIs it not true that the letters we receive from you are full of power?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYes, power is put into them. <\/span> <\/p>\n

\n
\n8 June 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nBefore reading your answers to my letters I feel as if I would
\nnever be able to read or understand them. What is this activity in me?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tA useless activity of the vital mind. You should keep it quiet and receive with a silent mind waiting for light. In the silent mind
\none can receive an answer even if I write nothing. <\/span> <\/p>\n

\n
\n9 June 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI have the idea that since we can communicate everything to
\nyou by prayer, why do we need to write? Is there any fallacy in my reasoning?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt is always well to write what goes on in you \u2014  but it need not be done every day. The essential is to keep nothing concealed.
\n\t<\/span> <\/p>\n

\n
\n4 August 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

 <\/p>\n

\nI have now made it a rule to write to you every evening. I will not, however, expect any replies
\n\u2014  I will be quite satisfied
\nwith the writing, because I have experienced that the writing itself is sufficient to dissolve 95 percent of the struggle or the
\ndifficulty. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThis I quite approve. You should certainly do so and stick to the
\nrule. I shall answer at least once a day, twice whenever I find it necessary or an answer occurs to me.
\n\t<\/span> <\/p>\n

\n
\n8 September 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nSomeone told me that those who write to you do not or are not able to receive more help than they would otherwise get,
\nand that therefore there is not much use in writing. Do not such ideas hamper your work?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tOf course they do. It is a useless activity of the mind always  
\n\t<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>454<\/font><\/span><\/p>\n

\n

\ntrying to pass judgment on things because it does not understand them. If the sadhaks’ writing to me about their sadhana were
\nuseless would I spend half the day and more in reading and answering, putting aside much other work?
\n\u2014  if it were useless
\nI would ask them to stop, not encourage them to write. <\/span> <\/p>\n

\n
\n12 September 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nIt seems as if those who are not writing to you daily are not
\nworse off for it. What is this due to? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tEither they have not that same push for the sadhana or they feel
\nless need to lay open their difficulties because they have some line of positive experience which they confidently follow.
\n\t<\/span> <\/p>\n

\n
\n24 September 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nEven for those who confidently follow a line of positive experience, and do not write to you often, is there not the danger
\nof wrong suggestions and constructions coming to them and also of an absence of variety or integrality of experience?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYes, there are both these dangers. Those even who are not visited by serious difficulties, are exposed to the latter danger of
\nremaining always on the same plane of experience. But again many do not write because they are not yet prepared for the
\npressure on them to progress rapidly which that would mean. <\/span> <\/p>\n

\n
\n25 September 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI keep writing one and the same thing. Why? Because some
\npart of me pushes me to do so. What is this part? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt may be the inner mental, it may be the psychic.
\n<\/span> <\/p>\n

\n
\n28 November 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nWriting is needed by some, it is not needed or only a little by others. On the whole those who write get a more steady incentive
\nto progress than if they did not write \u2014  some could hardly go  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>455<\/font><\/span><\/p>\n

\n

\n

on without this tangible support. It seems to me that writing is very necessary for you still.
\n<\/span> <\/p>\n

\n
\n31 January 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\n

\nIs the asking of questions a help to Yoga? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tQuestions are meant for getting light on the things that are going
\non in one. It is the statement of what is going on that helps to surrender.
\n\t<\/span> <\/p>\n

\n
\n3 April 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nNo letter in the evening also, nor did Mother see you at the meditation. Whatever depression or other disturbing attack may
\ncome, do not absent yourself from pranam or evening meditation or stop writing. All attacks can be met and overcome, but it is
\nby taking our help close and tangible that they can go quickly. I hope that you will not fail to write tomorrow (Sunday) and let
\nus know all. <\/span> <\/p>\n

\n
\n5 May 1934
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nWhat is your purpose in encouraging the sadhaks to write to
\nyou? Why did you create this channel? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt was created in order that they may have some direct connection and help. It depends on how they use their opportunity.
\n\t<\/span> <\/p>\n

\n
\n12 May 1934
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nIf I have to answer fully all the points in your long letter, I fear it
\nwill take me until Doomsday \u2014  though that, according to some calculations, is not far off. I will try to do it in a comparatively
\nbrief and unsatisfactory way, I have indeed written a good deal already. But as it may take me time to finish, I send an interim
\nnote.
\n<\/span> <\/p>\n

\nI do not know why you should be suddenly bewildered by
\nwhat I wrote \u2014  it is nothing new and we have been saying it since a whole eternity. I wrote this short answer in reference to
\na question which supposed that certain “perfections” must be  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>456<\/font><\/span><\/p>\n

\n

\ndemanded of the Divine Manifestation which seemed to me quite irrelevant to the reality. I put forward two propositions which
\nappear to me indisputable unless we are to revise all spiritual knowledge in favour of modern European ideas about things.
\n<\/span> <\/p>\n

\nFirst, the Divine Manifestation even when it manifests in mental and human ways has behind it a consciousness greater
\nthan the mind and not bound by the petty mental and moral conventions of this very ignorant human race
\n\u2014  so that to impose
\nthese standards on the Divine is to try to do what is irrational and impossible. Secondly, this Divine Consciousness behind the
\napparent personality is concerned with only two things in a fundamental way \u2014  the Truth above and here below the Lila
\nand the purpose of the incarnation or manifestation and it does what is necessary for that in the way its greater than human
\nconsciousness sees to be the necessary and intended way. I shall try if I can develop that when I write about it
\n\u2014  perhaps I shall
\ntake your remarks about Rama and Krishna as the starting-point \u2014  but that I shall see hereafter.
\n<\/span> <\/p>\n

\nBut I do not understand how all that can prevent me from answering mental questions. On my own showing, if it is
\nnecessary for the divine purpose, it has to be done. Ramakrishna himself whom you quote for the futility of asking questions
\nanswered thousands of questions, I believe. But the answers must be such as Ramakrishna gave and such as I try to give,
\nanswers from a higher spiritual experience, from a deeper source of knowledge and not lucubrations of the logical intellect trying
\nto coordinate its ignorance; still less can they be a placing of the Divine or the Divine Truth before the judgment of the
\nintellect to be condemned or acquitted by that authority \u2014  for the authority here has no sufficient jurisdiction or competence.
\nThis also I shall try to explain \u2014  it is what I have started to do in a longer letter.
\n<\/span> <\/p>\n

\n
\n20 May 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nSomeone asked me if it would be possible to have direct communication with you and dispense with writing letters to get
\nyour guidance. I replied that it would not be possible unless   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>457<\/font><\/span><\/p>\n

\n

\n

\none had developed the power of telepathy and was able to receive your replies inwardly. But even then there would be the
\npossibility of obscuration and distortion in reception, unless there was a complete psychisation of the consciousness. Even
\nwith complete psychisation it would not be possible to know all from within, for example about the experiences of higher
\nstages like Overmind and Supermind, because the psychic has no instrumentality to know about them. Communication
\nthrough letters would, therefore, still be necessary. But if a person had a perfect
\nrapport <\/i>with the Mother, he might be able
\nto dispense with the need of communicating through letters. But would even a person who had realised the Overmind have
\nsuch a perfect rapport<\/i>? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tI think it would need the Supermind itself to establish such a
\ncomplete rapport<\/i>. The psychic can do much in that direction but on condition it has a complete control. Overmind and Intuition
\ncould do it on their own plane, but here they have to descend into the physical consciousness and that interferes with its immense
\nobscurity in addition to the distortions of mind and vital. <\/span> <\/p>\n

\n
\n27 May 1934
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI am sorry I could not write to you all these days. The fact is
\nthat something prevented me from approaching you. I have not been able to make out what it was. Will you kindly
\nenlighten me? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt may be some indolence in the physical consciousness. It is
\nalways best to write at least thrice a week, even if there is nothing very special to say, so as to maintain the physical as well as the
\ninner contact. <\/span> <\/p>\n

\n
\n19 June 1934
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nEveryone thinks that as soon as you read our letters we get the
\nnecessary help. In my own case I get relief only after Mother’s touch at Pranam. Prayers are not heard then?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt depends on how far the inner being is awake \u2014  otherwise one needs a physical
\navalambana. <\/i>There are some people who get
\n  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>458<\/font><\/span><\/p>\n

\n

\n\tthe relief only after we read a letter, others get it immediately they write or before it has reached us or after it has reached but
\nbefore we have read. Others get it simply by referring the whole matter to us mentally. Idiosyncracies!
\n\t<\/span> <\/p>\n

\n
\n20 March 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI cannot undertake to be telling you all the time all that is not perfectly Yogic in the details of your action from morning to
\nnight. These are things to see to yourself. It is the movements of your sadhana that you place before me and it is these that I have
\nto see whether they are the right thing or not. <\/span> <\/p>\n

\n
\n7 May 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nWhen I wrote that while reading your answers I experienced
\nsomething coming out of my heart, you replied, “It depends on the nature of the movement. Something from the psychic?”
\nI think it was something from the psychic. But how did it get connected with my reading your answers?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThe psychic can be connected with anything that gives room for love or bhakti.
\n\t<\/span> <\/p>\n

 <\/p>\n

\nWhen I was reading these answers with love and joy, I felt some sort of psychic opening which was the most important
\npart of my reaction. Could you explain this? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYou have explained it yourself \u2014  it is the psychic contact with
\nwhat is in or behind the answers \u2014  what comes out into them from myself.
\n\t<\/span> <\/p>\n

\n
\n26 June 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nNo need to cut down your letters \u2014  I am a quick reader (at least of English, provided the handwriting is not on my own model)
\n\u2014  it is only writing that takes time. So you must not mind short or at least comparatively short answers. It is quite the best to let
\nthe pen run and say everything. <\/span> <\/p>\n

\n
\n26 June 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>459<\/font><\/span><\/p>\n

\n

\n

I do not understand your point about raising up a new race by writing trivial letters. Of course not
\n\u2014  nor by writing important
\nletters either; even if I were to spend my time writing fine poems it would not build up a new race. Each activity is important in its
\nown place \u2014  an electron or a molecule or a grain may be small things in themselves, but in their place they are indispensable
\nto the building up of a world, \u2014  it cannot be made up only of mountains
\nand sunsets and streamings of the aurora borealis \u2014
\nthough these have their place there. All depends on the force behind these things and the purpose in their action
\n\u2014  and that is
\nknown to the Cosmic Spirit which is at work, \u2014  and it works, I may add, not by the mind or according to human standards but
\nby a greater consciousness which, starting from an electron, can build up a world and, using “a tangle of ganglia”, can make them
\nthe base here for the works of the Mind and Spirit in Matter, produce a Ramakrishna, or a Napoleon, or a Shakespeare. Is
\nthe life of a great poet, either, made up only of magnificent and important things? How many “trivial” things had to be dealt
\nwith and done before there could be produced a King Lear <\/i>or a Hamlet<\/i>! Again, according to your own reasoning, would not
\npeople be justified in mocking at your pother \u2014  so they would call it, I do not
\n\u2014  about metre and scansion and how many
\nways a syllable can be read? Why, they might say, is X <\/i>[the<\/i> recipient of this letter<\/i>] wasting his time in trivial prosaic things
\nlike this when he might have been spending it in producing a beautiful lyric or fine music? But the worker knows and respects
\nthe material with which he must work and he knows why he is busy with “trifles” and small details and what is their place in
\nthe fullness of his labour. <\/span> <\/p>\n

\n
\nDecember 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nYou say certain things that human nature does not find so easy
\nor natural. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIf I said only things that human nature finds easy and natural,
\nthat would certainly be very comfortable for the disciples, but there would be no room for any spiritual aim or endeavour.
\n  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>460<\/font><\/span><\/p>\n

\n

\n\tSpiritual aims and methods are not easy or natural (e.g. as quarrelling, sex-indulgence, greed, indolence, acquiescence in all
\nimperfections are easy and natural) and if people become disciples, they are supposed to follow spiritual aims and endeavours,
\nhowever hard and above ordinary nature, and not the things that are easy and natural.
\n\t<\/span> <\/p>\n

\n
\n3 May 1937 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nWhy do you lay so much stress on our writing everything to you? Can’t we pray to you and ask for help? Isn’t it as good
\nas writing? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tNot writing means trying to conceal. That is a suggestion of the
\nvital. <\/span> <\/p>\n

\n
\n2 August 1937
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nThe Mother is positively opposed to your suspending all correspondence with me, she thinks it is very dangerous at this stage and juncture of your sadhana. I am not, myself also, at
\nease about it. You have entered into a phase and adopted a method which may be very effective,
\n\u2014  solitude, direct pressure
\nfor immediate realisation etc. but which can involve also serious risks. We consider it necessary at this time that you should keep
\nme informed of what is going on in you and what you are doing. A general support and protection may not be sufficient at such
\na time or in such a passage. It is not indispensable to write every day, but some report of these things is necessary so that I may
\nintervene at once if that is needed or give an immediate help or an indication or direction when that is advisable. Since you
\nhave turned to me as your guru, and that quite apart from the question of identity with the Divine, and since you acknowledge
\nyour inability to go to the end unaided \u2014  very few have been able to do that,
\n\u2014  it would be illogical and perilous to attempt
\nto take the kingdom of heaven by violence alone and in the dark. I am always after you with my force, even though you don’t feel
\nit, but that may not be sufficient at this time.   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>461<\/font><\/span><\/p>\n

\n

\n
\nSuitable Subjects for Correspondence <\/b>
\n<\/span><\/p>\n

 <\/p>\n

\nIs it possible for you to give a private reply to questions on
\npolitical matters? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt depends on the circumstances. I have for a long time past
\neschewed politics entirely and I could not answer questions of a political character. Apart from that I avoid usually racial and
\nreligious questions, especially if they are controversial, confining myself to things of a spiritual or cultural character (literature,
\nart etc.). There too I write almost entirely to disciples or seekers of the Yoga.
\n\t<\/span> <\/p>\n

\n
\n1 February 1936 <\/font> <\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nUseful and Useless Letters
\n<\/b>
\n<\/span><\/p>\n

 <\/p>\n

\nWhat is meant by vital nature? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThese are questions that anybody in the Asram could answer.
\nThis and questions such as “what is meant by faithfulness”. It is much better if you get these things explained to you by someone
\nin Gujarati so that you can understand and be able to apply your own understanding whenever needed. If I have to answer
\nphilosophically, it would take ten pages for each question and you would understand nothing. Otherwise I have to answer off
\nhand and such an answer also will be of no use to you. You can ask practical questions about your own experiences and I will
\ntry to answer. <\/span> <\/p>\n

\n
\n19 June 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n 
\n<\/span> <\/p>\n

\nWould it be all right if I asked questions pertaining to the Arya<\/i>?
\n<\/span> <\/p>\n

 <\/p>\n

\nIt is not possible for me to write answers to such questions as they would have to be very long
\n\u2014  the
\nArya <\/i>was written so that
\npeople might get the answers there. I can’t write them all over again.
\n<\/span> <\/p>\n

\n
\n31 January 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nIt is better to write what is in one’s mind. Some people simply write about their experiences (dreams, visions, descents of force),
\n  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>462<\/font><\/span><\/p>\n

\n

\n\tbut nothing precise about the movements of their mind and vital with the result that these remain pretty much as they were and
\nthere is no harmony between the inner and the outer being and as a result the inner also does not get its full or proper development.
\n\t<\/span> <\/p>\n

\n
\n17 June 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI feel no interest in sadhana or even in the outer work. Whatever help or protection you send stops before it can enter me.
\nWhat is the reason for all that? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThe reason is quite clear from what you write in the next para.
\nThere is something in the consciousness that wanted the letters and answers not simply for help in sadhana but as a personal
\nsatisfaction with egoistic elements in it \u2014  pride, jealousy of others (X, Y<\/i>), desire to be equal with them, demand for special
\nconsideration etc. Also it wanted nice, pleasing and elaborate answers. All that is the usual wrong attitude of the vital which
\nis the stumbling-block for so many sadhaks and prevents true psychic love from developing, replacing it by the vital kind full
\nof demand, ego, jealousy, revolt etc. \u2014  and it has been the ruin of some. All that you had thrown out of the higher parts, and
\nquieted it elsewhere, but it remained sticking somewhere and when correspondence was suspended, the hostile forces took
\nadvantage of the fact that you were not allowed to write every day as before to raise up these feelings and you did not repel
\nthem with sufficient force to put an end to the attack. Hence they continue.
\n\t<\/span> <\/p>\n

\n
\n25 February 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI find great difficulty in understanding what is the difference between the inner mind and the vital, physical and outer
\nminds. Also I want to know what is the physical consciousness and what are the different places of these things. If these things
\nhave forms but are not material, how am I to get the idea of them?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tAn answer would mean writing several essays for which I have no time.
\n   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>463<\/font><\/span><\/p>\n

\n

\n

\nYou [Sri Aurobindo’s secretary<\/i>] can tell him that it would be a waste of time to think of these things now
\n\u2014  it is only when
\nexperience comes that it would be possible to distinguish the different parts.
\n<\/span> <\/p>\n

\nQuietness and calm cannot come all at once \u2014  always at the beginning thoughts come and the mind interferes with its
\nactivity. One has to persevere, to detach oneself from the mental activity till one feels oneself as separate from it.
\n<\/span> <\/p>\n

\n
\n29 July 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nYou can write whatever is in your mind \u2014  but these are outward things and you should not allow outward things to interfere with
\nyour inner opening. <\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nNot Always Possible to Answer
\n<\/b>
\n<\/span><\/p>\n

 <\/p>\n

\nI answer letters whenever I consider it necessary; I cannot bind myself to answer every letter I receive. If I did, I would have to
\nbe writing all the 24 hours without time for rest or meals or anything else!
\n<\/span> <\/p>\n

\n
\n28 April 1932 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nYou can write whenever you like. But I told you at the beginning I cannot answer all letters
\n\u2014  if I did that I would have to work
\nall the 24 hours at nothing else. <\/span> <\/p>\n

\n
\n15 April 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nMany times questions come to the mind like: “What is the
\nDivine?” Is it not better to write them to you? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tProvided you do not expect me to answer always. People write
\nto me not for getting mental information or answering questions but to lay before me their experiences and difficulties and get
\nmy help. When it is necessary, I answer questions, but I cannot be doing it all the time.
\n\t<\/span> <\/p>\n

\n
\n26 June 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n* 
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>464<\/font><\/span><\/p>\n

\n

\nContinue to write letters giving your experiences and your condition from time to time. Do not however expect an answer
\nalways. When it is needed, I will answer. <\/span> <\/p>\n

\n
\n22 August 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nIf an answer is very necessary, I give it even if there is no time. If
\nthere is time, I give an answer often even if it is not indispensable. <\/span> <\/p>\n

\n
\n19 October 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nI told you at the beginning that I will not be able to answer
\neverything you write. You are quite mistaken in thinking that I answer everything other people write in their books. Out of the
\nfifty or more books I get and the sixty or more letters I pass over more than half without any answer and even so it takes me 11
\nhours to deal with all that correspondence. The other sadhaks do not stop writing on that account
\n\u2014  they know that it brings
\nhelp to them to write. <\/span> <\/p>\n

\n
\n22 November 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nFor the past six years I have not sent you any communications.
\nI would now like to do so once or twice a week: sadhana, experiences, etc.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt is just the time when I am trying to diminish letters and books, so that the Mother has some time to rest at night and myself
\nsome time to do the real work instead of passing day and night in sending and answering correspondence. This is not the time
\nto add fresh correspondence.
\n<\/span> <\/p>\n

\nMoreover it is not worthwhile sending experiences merely
\nto ask whether they are true. The truth has to be found out by their effect in liberating the consciousness and changing the
\nnature, ridding you of ego etc. Observe that in yourself and it will be sufficient.
\n<\/span> <\/p>\n

\n
\n5 December 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nWhen what you write is correct, I say nothing \u2014  when it is your  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>465<\/font><\/span><\/p>\n

\n

\n

physical mind that brings in wrong ideas, I correct. <\/span> <\/p>\n

\n
\n10 May 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nSir, you say you keep no files, throw none of my regal documents into the waste paper basket; where then is the last dream-hewn epistle flown?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYou do not make the necessary distinctions. I said I don’t have any file of your immortal poems, I said nothing about your more
\nmortal epistles. <\/span> <\/p>\n

\n
\n18 June 1938
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nHow is it, Lord, that even the mortal epistles have joyously
\nreturned without one blemish? I take it that there was nothing in them to comment upon?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYes? I was under the impression that I had decorated them with my indecipherable lotus handwriting.
\n\t<\/span> <\/p>\n

\n
\n20 June 1938 <\/font> <\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nTime and Correspondence
\n<\/b>
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYou do not realise that I have to spend 12 hours over the ordinary correspondence, numerous reports, etc. I work 3 hours in
\nthe afternoon and the whole night up to 6 in the morning over this. So if I get a long letter with many questions I may not be
\nable to answer it all at once. To get into such a disturbance over it and want to throw off the Yoga is quite unreasonable.
\n\t<\/span> <\/p>\n

\n
\n17 June 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nIt is true that the flow of notebooks and letters is becoming so heavy that time is insufficient to deal with them. Mother
\nfavoured the movement, but it is becoming excessive in proportions. The best thing would be for you to write
\nbriefly <\/i>each thing
\nyou have to say \u2014  then you can write every day \u2014  otherwise it is better to write from time to time, say twice a week. But the
\nfirst way would be best; if things are briefly and clearly said,  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>466<\/font><\/span><\/p>\n

\n

\n\tthen there will be time. <\/span> <\/p>\n

\n
\n25 June 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nThe books and letters are not going to be discontinued \u2014  but I
\nshall have to take one day off in the week (Sunday). The volume of the correspondence is becoming enormous and it takes me
\nall the night and a good part of the day \u2014  apart from the work done separately by the Mother who has also to work the greater
\npart of the night in addition to her day’s work. It is this that makes the pranam later and later, for we do not finish till 7.30
\nor after. Also much work falls in arrears and piles up and many things that have their importance have had to be discontinued.
\nSome relief is necessary. If all the sadhaks were more discreet, it would be better. But this does not apply to you, for you keep
\nalways within the limits. <\/span> <\/p>\n

\n
\n19 December 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nI have no time for anything just now \u2014  I have become a
\ncorrespondence-reading and answering machine. I hope to make up when things are a little easier.
\n<\/span> <\/p>\n

\n
\n19 August 1934 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nAbsolutely no time tonight. I have been dealing with correspondence since 9.30 p.m. (to say nothing of the afternoon) and am
\nlikely to have to go on till 7.00 a.m. or longer. <\/span> <\/p>\n

\n
\n5 January 1935
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nSomeone told me that X <\/i>is translating Saratchandra’s novel
\ninto English, half of which is corrected by you. It amounts to this: that X
\n<\/i>is making you translate somebody’s novel instead
\nof himself translating Arya<\/i>, which would be more reasonable. What ordeals for you to pass through! Perhaps the person
\nwho remarked in a London paper that you had written five hundred books was not quite wrong; by this time your letters
\nto sadhaks would make three or four books for each of them and if to these are added your poems, translations and other
\nwritings the total would not be less than five hundred.   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>467<\/font><\/span><\/p>\n

\n

\n

The idea of X <\/i>translating Arya <\/i>makes the hair stand on end! It would be much easier for me to write 500 books. Perhaps I
\nhave done so \u2014  if all I have scribbled is to be taken into account against me. But as most of it will not see the light of day
\n\u2014  at
\nleast of public day, I may still escape establishing the record in book-production.
\n<\/span> <\/p>\n

\n
\n3 February 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nAbout my essay, you could read the first two pages one day, another pair of pages the next, and so on
\n\u2014  if you believe that
\nreading it at a stretch would interfere with your daily work. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tI have had to suppress all extra work for the last 2 or 3 days
\nand there is a mountain of arrears awaiting me. If my eye is all right tomorrow, I shall see if anything can be done, but it is not
\nvery likely. <\/span> <\/p>\n

\n
\n9 March 1935
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI am surprised and sad to hear that you can still be affected
\nby these physical ailments! <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tWhat I <\/i>am surprised at is that I have any eye left at all after
\nthe last two or three years of half-day and all night work. The difficulty for resting is that the sadhaks have begun pouring
\npaper again without waiting for the withdrawal of the notice \u2014  not all of course, but many. And there is a stack of outside
\ncorrespondence still unanswered! I am persuading my eye, but it is still red and sulky and reproachful. Revolted, what? Thinks
\ntoo much is imposed on it and no attention paid to its needs, desires, preferences etc. Will have to reason with it for a day or
\ntwo longer.
\n<\/span> <\/p>\n

 <\/p>\n

\nHow I wish, as a medical man, I mean, I could enforce absolute
\nrest to the eyes and issue a bulletin. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\t[Underlining “absolute rest”:<\/i>]
\nIt does not exist in this world \u2014
\nnot even in the Himalayas \u2014  except of course for the inner being which can always be in absolute rest.
\n\t<\/span> <\/p>\n

\n
\n9 March 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>3<\/font><\/span><\/p>\n

\n

\nI have today fifty letters each 2000 pages long \u2014  of course this is not a mathematically accurate statement, but it expresses the
\nimpression they make on me \u2014  so excuse brevity in my answer to your length.
\n<\/span> <\/p>\n

\n
\n20 July 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI couldn’t finish copying the poem I want to send to you. Perhaps I will send it tomorrow morning. Since you “sleep”
\nup to 12 a.m., I hear, you will in any case see it after 3 p.m. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt depends on the time I go to sleep. If it is at 9 or 10 a.m. I may
\nsleep beyond 12. As for poetry, I see it only at night. There is no time in the afternoon except for the letters.
\n\t<\/span> <\/p>\n

\n
\n31 August 1935 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nNo time, no time! It is going to be an eternal problem with you, it seems! After the reduction of correspondence
\n\u2014  cutting
\nof the evening mail \u2014  it leaves you absolutely free for other things. I suppose you are working at your
\nSavitri<\/i>.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tWhere is the reduction of correspondence? I have to be occupied with correspondence from 8.0 to 12 p.m. (minus one hour),
\nagain after bath and meal from 2.30 to 7 a.m. All that apart from afternoon work. And still much is left undone. And you
\nthink I can write Savitri<\/i>? You evidently believe in miracles! <\/span> <\/p>\n

\n
\n23 January 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nDo you really mean that till 7 a.m. your pen goes on at an
\naeroplanic speed? Then it must be due more to outside correspondence. I don’t see many books or envelopes now on the
\nstaircase. Is the supramental freedom from these things not in view?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYour not seeing unfortunately does not dematerialise them. Books are mainly for the Mother and there is sometimes a
\nmountain, but letters galore. On some days only there is a lull and then I can do something.
\n\t<\/span> <\/p>\n

\n
\n24 January 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>469<\/font><\/span><\/p>\n

\n

\n

\nWhat has happened to my typescript?2<\/font><\/sup> Hibernating?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tMy dear sir, if you saw me nowadays with my nose to paper
\nfrom afternoon to morning, deciphering, deciphering, writing, writing, writing, even the rocky heart of a disciple would be
\ntouched and you would not talk about typescripts and hibernation. I have given up (for the present at least) the attempt to
\nminimise the cataract of correspondence; I accept my fate like Ramana Maharshi with the plague of Prasads and admirers,
\nbut at least don’t add anguish to annihilation by talking about typescripts!
\n\t<\/span> <\/p>\n

\n
\n11 March 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nBut concentration on “real work”? Good Lord, you do that from 9 or 10 a.m. to 3 p.m. God alone knows what you do
\nthen. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tWhat is this transcendental rubbish?
\n<\/span> <\/p>\n

 <\/p>\n

\nPerhaps you send Force to Germany, Abyssinia, etc., or make a leap to the Supramental?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tThat is not my real work. Who except the devil is going to give force to Germany? Do you think I am in league with Hitler and
\nhis howling tribe of Nazis?
\n<\/span> <\/p>\n

 <\/p>\n

\nWe speculate and speculate. Next you concentrate from 6 p.m.
\nto 11 or 12. Still not enough? <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tWho gave you this wonderful programme? Invented it all by
\nyour ingenious self? From 4 p.m. to 6.30 p.m. afternoon correspondence, meal, newspapers. Evening correspondence from
\n7 or 7.30 to 9. From 9 to 10 p.m. concentration. 10 to 12 correspondence, 12 to 2.30 bath, meal, rest. 2.30 to 5 or 6 a.m.
\ncorrespondence unless I am lucky. Where is the sufficient time for concentration?
\n\t<\/span> <\/p>\n

\n
\n4 April 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\n

\n
\n2 See page 416, footnote 6 and page 420, footnote 8. \u2014  Ed.<\/i>  
\n<\/font>
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>470<\/font><\/span><\/p>\n

\n

\nI fear my answers are scrappy as well as illegible, but this has been also a fell day (one letter 36 pages vernacular, 2 others each
\n8 pages of foolscap, others less in size (4, 2, 1 etc.) but ample in number \u2014  and this is no-correspondence period!) I have had to
\nrace against the old man Time. <\/span> <\/p>\n

\n
\n19 August 1936
\n<\/font>
\n<\/span> <\/p>\n

\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI request you to clarify certain points in your letter if you have
\nthe time tonight. If not, I shall have to disturb your Sunday slumber.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tExcuse me. I don’t sleep on Sundays; I climb mountains of outside letters which have accumulated for want of weekday time.
\n\t<\/span> <\/p>\n

\n
\n30 August 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nGod knows what you are busy with now, with the correspondence also reduced.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tWho says it is reduced? For a few days, it was \u2014  now it has increased to half again its former size and every morning I have
\nto race to get it done in time \u2014  and don’t get it done in time. Thousand things are accumulating; inner work delayed.
\n\t<\/span> <\/p>\n

\n
\n17 September 1936 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI had to be careful to view this case from all aspects. A considerable drain on the mind might affect the cerebro-spinal
\nsystem, besides affecting the secretions in consequence. And if one heats up the brain-box in order to reach the Creators or
\nconnect up with them, a certain amount of steam has to be let off.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tGood Lord! then we shall all “have to be very careful”. Myself for instance am putting a terrible drain on the mind by answering
\ntons of correspondence which can’t be good for my spine or for the other things either. But it gives me a great idea
\n\u2014  why
\nshouldn’t I take a medical stop-work from you and declare a six months’ holiday? But I am afraid, if I did, I would misuse it
\n   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>471<\/font><\/span><\/p>\n

\n

\n

in writing poetry myself, not to speak of trying to connect up with the supramental creators for the benefit of an unprepared
\nhumanity. So it is no use. <\/span> <\/p>\n

\n
\n21 October 1936
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nGot your typescript, but so much overwhelmed by correspondence that no time to answer at any length \u2014  so kept. This only to remove any apprehension of disappearance on the stairs.
\nExcuse semi-telegraphic style; when Time presses, verbs and pronouns disappear.
\n<\/span> <\/p>\n

\n
\n4 April 1937 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nHave you stopped the correspondence because of your
\neye-trouble or for concentration? You will understand that I don’t
\nwrite for the sake of writing, but for a support from you. Please give me a line in reply, after which I won’t bother you
\nany more. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tApart from the eye-question, I have stopped because there are
\ncertain things I have positively to get done before I can take up any regular correspondence work again. If I start now, I shall
\nprobably have to stop again soon for a long long time. Better get things finished now
\n\u2014  that’s the idea. You must hold on
\nsomehow for the present. <\/span> <\/p>\n

\n
\n23 November 1937
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nIt is time to put up a notice stopping the sending in of correspondence up to the end of August. The Mother must be free during this time at least and, for myself, there is no least chance of a
\nbook for the A.P.H. [Arya Publishing House<\/i>] if some measure of that kind is not taken.
\n<\/span> <\/p>\n

\n
\n29 July 1938 <\/font> <\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nThe Importance of Brevity
\n<\/b>
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYou have done well to write more briefly. When you wrote ten times over the same thing, it wasted your time in writing and
\nmine in reading. I had to glance through hastily and try to catch the meaning. Now I can read carefully and see clearly what you
\n  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>472<\/font><\/span><\/p>\n

\n

\n\tmean \u2014  it has much more force like that. <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nIn future when you have long letters to write, you should write not in pencil but in ink
\n\u2014  as I find it difficult to read 10 or 12
\npages so closely written in pencil in Gujarati; it has taken me 2 or 3 days to manage to read your letter. If it is only a short letter,
\nthen you can write in pencil, though ink is always the best. Also, you should write in separate letters about sadhana and about
\nother ordinary matters to which you want an immediate answer \u2014  such as this question about
\nX <\/i>and your studies. You can read
\nwith X <\/i>since he is willing. <\/span> <\/p>\n

\n
\n11 December 1932
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n    <\/span> <\/p>\n

\nI don’t mind your correspondence. It is a relief. But when people
\nwrite four letters a day in small hand closely running to some 10 pages without a gap anywhere and one gets 20 letters in the
\nafternoon and forty at night (of course not all like that, but still!) it becomes a little too too.
\n<\/span> <\/p>\n

\n
\n5 February 1935 <\/font> <\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nAnswers Not Meant Equally for All
\n<\/b>
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tI should like to say, in passing, that it is not always safe to apply practically to oneself what has been written for another. Each
\nsadhak is a case by himself and one cannot always or often take a mental rule and apply it rigidly to all who are practising the
\nYoga. What I wrote to X <\/i>was meant for X <\/i>and fits his case; but supposing a sadhak with a different (coarse) vital nature
\nunlike X<\/i>‘s were in question, I might say to him something that might seem the very opposite, “Sit tight on your lower vital
\npropensities, throw out your greed for food, \u2014  it is standing as a serious obstacle in your way: it would be better for you to be
\nascetic in your habits than vulgarly animal in this part as you are now.” To one who is not taking enough food or sleep and
\nrest in the eagerness of his spirit, I might say “Eat more, sleep more, rest more; do not overstrain yourself or bring an ascetic
\nspirit into your tapasya.” To another with the opposite excess I   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>473<\/font><\/span><\/p>\n

\n

\n

might speak a contrary language. Each sadhak has a nature or turn of nature of his own and the movement of the Yoga of two
\nsadhaks, even when there are some resemblances between them, is seldom exactly the same.
\n<\/span> <\/p>\n

\nAgain in applying some truth that is laid down it is necessary to give it its precise meaning. It is quite true that “in our
\npath the attitude is not one of forceful suppression, nigraha<\/i>“; it is not coercion according to a mental rule or principle on an
\nunpersuaded vital being. But that does not mean either that the vital has to go its own way and do according to its fancy. It
\nis not coercion that is the way, but an inner change, in which the lower vital is led, enlightened and transformed by a higher
\nconsciousness which is detached from the objects of vital desire. But in order to let this grow an attitude has to be taken in which
\na decreasing importance has to be attached to the satisfaction of ˙<\/i>
\nthe claims of the lower vital, a certain mastery, samyama<\/i>, being above any clamour of these things, limiting such things as food
\nto their proper place. The lower vital has its place, it is not to be crushed or killed, but it has to be changed, “caught hold of by
\nboth ends”, at the upper end a mastery and control, at the lower end a right use. The main thing is to get rid of attachment and
\ndesire; it is then that an entirely right use becomes possible. By what actual steps, in what order, through what processus this
\nmastery of the lower vital shall come depends on the nature, the stress of development, the actual movement of the Yoga.
\n<\/span> <\/p>\n

\nIt is not the eating or the not eating of mohan bhoga <\/i>that is the important point
\n\u2014  (actually when I gave
\nX <\/i>what you call
\nhis permit, I was thinking of X <\/i>and not of anybody else). What is important is how that or any of these food matters affects
\nyou, what is your inner condition and how any such indulgence, cooking or eating, stands or does not stand in the way of its
\nprogress and change, what is best for you as a Yogic discipline. One rule for you I can lay down, “Do not do, say or think
\nanything which you would want to conceal from the Mother.” And that answers the objections that rose within you
\n\u2014  from
\nyour vital, is it not? \u2014  against bringing “these petty things” to the Mother’s notice. Why should you think that the Mother
\n  
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>474<\/font><\/span><\/p>\n

\n

\nwould be bothered by these things or regard them as petty? If all <\/i>the life is to be Yoga, what is there that can be called petty
\nor of no importance? Even if the Mother does not answer, to have brought any matter of your action and self-development
\nbefore her in the right spirit means to have put it under her protection, in the light of the Truth, under the rays of the Power
\nthat is working for the transformation \u2014  for immediately those rays begin to play and to act on the thing brought to her notice.
\nAnything within that advises you not to do it when the spirit in you moves you to do it, may very well be a device of the vital
\nto avoid the ray of the Light and the working of the Force. It may also be observed that if you open yourself to the Mother by
\nputting the movements of any part of you under her observation, that of itself creates a relation, a personal closeness with her
\nother than that which her general, silent or not directly invited action maintains with all the sadhaks.
\n<\/span> <\/p>\n

\nAll this, of course, if you feel ready for this openness, if the spirit moves you to lay what is in you bare before her. For it
\nis then that it is fruitful \u2014  when it comes from within and is spontaneous and true.
\n<\/span> <\/p>\n

\n
\n18 May 1932 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nIt is not a fact that all I write is meant equally for everybody. That assumes that everybody is alike and there is no difference
\nbetween sadhak and sadhak. If it were so everybody would advance alike and have the same experiences and take the same
\ntime to progress by the same steps and stages. It is not so at all. In this case the general rules were laid down for one who had
\nmade no progress \u2014  but everything depends on how the Yoga comes to each person.
\n<\/span> <\/p>\n

\n
\n26 July 1934 <\/font> <\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nShowing Letters to Others
\n<\/b>
\n<\/span><\/p>\n

 <\/p>\n

\nOccasionally I show a letter from you to some sympathetic friend. Perhaps there may be a little egoistic sense of display,
\nso I want your order on this. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt is better not to show. Apart from the possibility of display
\n   <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>475<\/font><\/span><\/p>\n

\n

\n

it dissipates the force of the thing and brings in other currents from outside.
\n<\/span> <\/p>\n

\n
\n13 February 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nIt is always a mistake to let another know what we have written privately to you on personal things, for it is likely, as you see,
\nfor it to be misinterpreted. It is because we have had so much experience of that that we prefer that personal things should
\nbe kept private. Formerly we used to allow people to show if they wanted to, but we found that even the simplest and clearest
\nthings were liable to mental constructions and misconceptions, so we have become more prudent. But of course what you quote
\nfrom what I said was in itself quite harmless. <\/span> <\/p>\n

\n
\n9 November 1935
\n<\/font>
\n<\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\nCirculation of Letters
\n<\/b> <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt does not at all concern the sadhaks to know to whom the
\nmessages are addressed,3<\/font><\/sup> and it is inadmissible to base upon them reflections against the character of the addressee or to
\nassume that he has gone wrong in his sadhana. I write often to confirm and encourage and not only to correct or reprove.
\nIn fact, I do not quite know why these communications should be called “messages”; for they are answers to questions or to
\nletters, and only so much is circulated as is considered apposite or of general interest or use from the point of view of sadhana.
\n\t<\/span> <\/p>\n

\nObviously, curiosity and gossip and wrong imaginations cannot be “helpful to sadhana”. The messages are not meant
\nas food for gossip, but to give the sadhaks indications that can be of use to them in their sadhana. If they misuse them in this
\nway, it is their own loss. <\/span> <\/p>\n

\n
\n8 March 1932
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nI would like to have your permission to give the typed copy of
\nyour messages that I got from X <\/i>to a binder in the town.
\n<\/span> <\/p>\n

 <\/p>\n

\n
\n3 Before Sri Aurobindo’s letters began to be published, typed copies of some of them<\/i>
\nwere circulated among members of the Ashram. These were sometimes referred to as<\/i>
\n“messages”. \u2014  Ed.<\/i>
\n  
\n<\/font>
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>476<\/font><\/span><\/p>\n

\n

\nAs for the typed copy, I must defer sanction till I have gone through a copy of the same which is with me. I may say at
\nonce, however, that such copies ought first to be verified by comparison with the original in Nolini’s possession, for I find
\nthat the one with me is full of gross errors. <\/span> <\/p>\n

\n
\n19 September 1932
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nWe are asked to take our files of “Communications of Sri
\nAurobindo” to the library for revision. Should we also take letters that are personal?
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tYou are not asked to take any letters written to you.
\n\t<\/span> <\/p>\n

\nIt is the collections
\nthat were asked for of messages etc. \u2014
\nas it is found that things unauthorised, inaccurate, not mine are often included and afterwards they get copied and end by being
\ncirculated even outside the Asram. Also things that are quite private or are not intended to circulate leak out in this way,
\nsince some people are unscrupulous in copying (like X <\/i>who took things he was asked not to take). A control and sifting is
\nnecessary therefore, so that we may know what there is in these collections.
\n<\/span> <\/p>\n

\n
\n9 March 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\n[Sri Aurobindo’s secretary<\/i>:] Many have the “Bhowanipore File” \u2014  letters written to people connected with the Bhowanipore circle.4<\/font><\/sup> Is it to be withdrawn? There are also collections of letters before 1925
\n\u2014  genuine, but with names and other
\nthings of a personal character \u2014  though containing useful instructions on Yoga. It would be safe, I think, to withdraw
\nthem \u2014  one cannot guarantee the correctness of the copies. <\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tIt is not necessary to withdraw anything. But those who want
\nto keep these things must keep for themselves and not lend to visitors or newcomers
\n\u2014  except by special permission for the
\nmessages not exportable. There will be three categories:
\n<\/span> <\/p>\n

 <\/p>\n

\n
\n4 See <\/i>Autobiographical Notes and Other Writings of Historical Interest, volume 36 of<\/i>
\nT<\/font>HE<\/font> C<\/font>OMPLETE<\/font> W<\/font>ORKS OF<\/font> S<\/font>RI<\/font> A<\/font>UROBINDO<\/font>, pp. 332 \u00ad 81.<\/i>  
\n<\/font> <\/span> <\/p>\n

\n <\/p>\n

\n
\nPage \u2013 <\/font>477<\/font><\/span><\/p>\n

\n

\n

\n(1) Letters prior to 1927 and personal letters (not circulated as messages) of any date.
\n<\/span> <\/p>\n

\n(2) Messages authorised for circulation here or outside. (These can be freely shown to all newcomers or visitors with a
\nproviso that permission must be given for copying or possession of copies to outsiders interested in this Yoga. Copies cannot be
\ngiven to outsiders not interested in this Yoga.)
\n<\/span> <\/p>\n

\n(3) Messages not authorised for circulation outside. (These
\ncan be shown or lent to all resident sadhaks but to visitors only with permission. Copies cannot be issued to outsiders.)
\n<\/span> <\/p>\n

\nTherefore all who want to have permission to lend their copies must keep separate files for these categories.
\n<\/span> <\/p>\n

\n
\n11 March 1933 <\/font> <\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nCan “messages authorised for circulation here or outside”5<\/font><\/sup> be shown to people living outside the Asram?
\n<\/span> <\/p>\n

 <\/p>\n

\nOnly disciples \u2014  those practising Yoga. <\/span> <\/p>\n

\n
\n10 August 1933
\n<\/font>
\n<\/span> <\/p>\n

\n\t <\/p>\n

\n*<\/span><\/p>\n

\n  <\/span> <\/p>\n

\nA visitor writes on behalf of a professor living outside, who
\nrequests permission to see a copy of the messages that outsiders are allowed to see. The professor is known to
\nX<\/i>.
\n<\/span> <\/p>\n

\n 
\n <\/span> <\/p>\n

\n\tI do not quite understand \u2014  we do not supply copies of messages. If people want to take copies of the messages that are
\nallowed to be sent outside, they ask for permission. Is it that X<\/i> has to take the copy for which we gave permission? If so, you
\nmight speak to him about it. <\/span> <\/p>\n

\n
\n27 August 1935
\n<\/font>
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\n5 See the preceding letter, point (2). \u2014  Ed.<\/i>  
\n<\/font>
\n<\/span> <\/p>\n

\n 
\n<\/span> <\/p>\n

\n
\nPage \u2013 <\/font>478<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Guidance through Correspondence   Utility of Correspondence   It would be a great mistake for you to stop writing in the book;1 it is a…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[37],"tags":[],"class_list":["post-1655","post","type-post","status-publish","format-standard","hentry","category-35-letters-on-himself-and-the-ashram","wpcat-37-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1655","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=1655"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1655\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1655"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1655"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1655"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}