{"id":2933,"date":"2013-07-13T01:44:42","date_gmt":"2013-07-13T01:44:42","guid":{"rendered":"http:\/\/localhost\/?p=2933"},"modified":"2013-07-13T01:44:42","modified_gmt":"2013-07-13T01:44:42","slug":"23-the-mother-and-the-discipline-in-the-ashram-vol-32-the-mother-with-letters-on-the-mother","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/32-the-mother-with-letters-on-the-mother\/23-the-mother-and-the-discipline-in-the-ashram-vol-32-the-mother-with-letters-on-the-mother","title":{"rendered":"-23_The Mother and the Discipline in the Ashram.html"},"content":{"rendered":"
\n\n\n
\n

\n\t
\n\tThe Mother and the Discipline
\n<\/font><\/b>
\n\t<\/span> <\/p>\n

\n
\nin the Ashram <\/font><\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\t
\n\tThe Mother in Sole Charge of the Ashram
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tWhat your vital being seems to have kept all along is the “bargain” or the “mess” attitude in these matters. One gives some
\nkind of commodity which he calls devotion or surrender and in return the Mother is under obligation to supply satisfaction
\nfor all demands and desires spiritual, mental, vital and physical, and, if she falls short in her task, she has broken her contract.
\nThe Asram is a sort of communal hotel or mess, the Mother is the hotel \u2014keeper or mess
\n\u2014manager. One gives what one can or
\nchooses to give, or it may be nothing at all except the aforesaid commodity; in return the palate, the stomach and all the physical
\ndemands have to be satisfied to the full; if not, one has every right to keep one’s money and to abuse the defaulting hotel
\n\u2014keeper
\nor mess \u2014manager. This attitude has nothing whatever to do with sadhana or Yoga and I absolutely repudiate the right of anyone
\nto impose it as a basis for my work or for the life of the Asram. <\/span> <\/p>\n

\n\tThere are only two possible foundations for the material
\nlife here. One is that one is a member of an Asram founded on the principle of self
\n\t\u2014giving and surrender. One belongs to
\nthe Divine and all one has belongs to the Divine; in giving one gives not what is one’s own but what already belongs to the
\nDivine. There is no question of payment or return, no bargain, no room for demand and desire. The Mother is in sole charge
\nand arranges things as best they can be arranged within the means at her disposal and the capacities of her instruments. She
\nis under no obligation to act according to the mental standards or vital desires and claims of the sadhaks;
\n\tshe is not obliged to use a democratic equality in her dealings with them.
\n\tShe is free to deal with each according to what she sees to be his true need
\n\tor what is best for him in his spiritual progress. No one can be her judge
\n\tor impose on her his own rule and standard; she
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 374<\/font><\/span><\/p>\n

\n

\n

\nalone can make rules, and she can depart from them too if she thinks fit, but no one can demand that she shall do so. Personal
\ndemands and desires cannot be imposed on her. If anyone has what he finds to be a real need or a suggestion to make which
\nis within the province assigned to him, he can do so; but if she gives no sanction, he must remain satisfied and drop the matter.
\nThis is the spiritual discipline of which the one who represents or embodies the Divine Truth is the centre. Either she is that and
\nall this is the plain common sense of the matter; or she is not and then no one need stay here. Each can go his own way and
\nthere is no Asram and no Yoga. <\/span> <\/p>\n

\n\tIf on the other hand one is not ready to be a member of
\nthe Asram or bear the discipline and is still admitted to some place in the Yoga, he remains apart and meets his own expenses.
\nThere is no discipline for him on the material plane, except the rules necessary for the safety of the work; there is no material
\nresponsibility for the Mother.<\/span><\/p>\n

\n

\n\t11 April 1930
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe Mother is not bound to give reasons for any change she
\nmakes unless she herself thinks fit to do so. In such cases the sadhak is supposed to accept the change without question in the
\nconfidence that the Mother has her reasons and if she does not tell them to me it is because I do not need to know.
\n\t<\/span> <\/p>\n

\n15 June 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIf anyone questions the right of the Mother to control the Asram or to control his own conduct, his place is outside; there he can
\nexercise his full civic or other rights and do what he pleases. Whoever is dissatisfied, has the right to leave the Asram
\njust as the Mother has the right not to maintain in it anyone whose conduct or
\nattitude she finds unsatisfactory. There is no right civic or legal or
\nrepublican or constitutional or any other entitling anyone to do whatever he
\nlikes in the house of another or debars that other from objecting or enforcing
\nhis objection. There is a discipline of obedience and of abstention from
\nforbidden acts in<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 375<\/font><\/span><\/p>\n

\n

\n

\nthis Asram and whoever refuses to recognise it has no “right” to remain here.
\n<\/span> <\/p>\n

\nThere are certain phrases in your recent letters that might be taken as an intention of refusing control and doing what you
\nhad been told you must not do so long as you are here and a suggestion that you do not mind leaving the Asram on that
\naccount. The phrases you used were indeed vague and general, but if anything of that kind was intended it will be better if you
\nmake it clear and precise.<\/span><\/p>\n

\n

\n\t4 May 1937
\n<\/span> <\/p>\n

\nDemands on the Mother’s Time
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tThe Mother has no time at all. Can’t some arrangement be
\nmade so that she may have time for rest? If we rest, why not her also?
\n<\/span> <\/p>\n

\nI wish it could be so arranged; but it seems difficult.<\/span><\/p>\n

\n

\n\t1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIt is not because your French is full of mistakes that Mother
\ndoes not correct it, but because I will not allow her to take more work on herself so far as I can help it. Already she has no time
\nto rest sufficiently at night and most of the night is working at the books and reports and letters that pour on her in masses.
\nEven so she cannot finish in time in the morning. If she has to correct all the letters of the people who have just begun writing
\nin French as well as the others, it means another hour or two of work  \u2014she will be able to finish only at 9 in the morning and
\ncome down at 10.30. I am therefore trying to stop it.<\/span><\/p>\n

\n

\n\t1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tMother prefers that when she walks on the terrace people should not be
\n\tlooking at her because it is the only time when she can concentrate a little
\n\ton herself  \u2014apart from the necessity of taking some fresh air and
\n\tmovement for the health of the body. If she has to attend to the pull of so
\n\tmany people, that cannot be done. The interview she gives you is a different
\n\tmatter; she has so arranged it herself and it is part of her work, so there
\n\tis no<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 376<\/font><\/span><\/p>\n

\n

\n

\nneed to change. What was said was only for the walk on the terrace.
\n<\/span> <\/p>\n

\n1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nMother never avoids opening letters or any other work because of absence of time: she deals with all the work that comes to her
\neven if she is ill or if she has no time for rest.<\/span><\/p>\n

\n

\n\t15 February 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI am always committing mistakes, and Mother is always merciful and forgives me. But then why has she not written to me about my problem?
\n\t<\/span> <\/p>\n

\nYou know that I have had to stop correspondence. Mother cannot take it up or write regular letters as she is already engaged
\nin one activity or another from morning to night, 18 hours out of the 24.
\n<\/span> <\/p>\n

\n1 February 1938 <\/span> <\/p>\n

\n\t
\n\tThe Mother and Material Things
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tThe Mother had arranged for the good order of the distribution of dishes and their return.
\nX <\/i>was to arrange for all necessary
\nfacilities demanded by Y<\/i>, Y <\/i>was to be responsible for the good order of the work, and for that he was to have full control;
\nfor if he has not full control, he cannot be held responsible and good order becomes impossible. All who are concerned with this
\nwork ought to report everything that is necessary to report to Y<\/i> and help him to control this work; but it seems that no one is
\nwilling to do according to the Mother’s arrangement and orders and each wants to be a law to himself. In that case there is no
\nuse in making complaints about insufficient dishes or anything else of the kind to the Mother. We refuse to issue more dishes
\nunder the present conditions. Already in a single year more than 250 items belonging to the dining
\n\u2014room have been broken, lost,
\nstolen, taken away without authorisation by the sadhaks for their private use or
\n\thave otherwise vanished. Indiscipline, carelessness, regard for one’s own
\n\tconvenience only, disobedience to rules, utter disregard for economy or
\n\tproper use or safeguarding <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 377<\/font><\/span><\/p>\n

\n

\n

\nof the property of the Asram are responsible for this result. It is no use any farther protecting the sadhaks against the results of
\ntheir own wilful disorders or providing them with means of life which they show no will or fitness to use rightly. They must go
\non as best they can with what is there, sufficient or insufficient, so long as it lasts.
\n<\/span> <\/p>\n

\nI do not know what you mean by these phrases about jumping into disorder or all being the Mother’s children. The Mother
\ngives no sanction to disorder, and it is idle for the sadhaks to sentimentalise about being children of the Mother and at the
\nsame time constantly to disregard and disobey her.<\/span><\/p>\n

\n

\n\t3 February 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span>
\n <\/p>\n

\n\tX <\/span> <\/i>of the Washing Department has resolved not to speak
\nwhile working there and to handle the dishes and bowls very carefully so they do not dash against each other. If they are
\ncarelessly tossed about, he says, they may feel bad due to the lack of care, grow restless and be more likely to slip and break.
\nIt is very true that physical things have a consciousness within them which feels and responds to care and is sensitive to careless
\ntouch and rough handling. To know or feel that and learn to be careful of them is a great progress in consciousness. It is so
\nalways that the Mother has felt and dealt with physical things and they remain with her much longer and in a better condition
\nthan with others and give their full use.<\/span><\/p>\n

\n

\n\t15 April 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI did not consider it necessary to say anything about the question
\nof waste beyond assuring you that the undertaking of useless and unnecessary work only in order to keep the men employed
\nwas no part of the Mother’s principle of action. The Mother did not know to what pipe you referred and had no time or
\ninclination to make enquiries about it. It is quite true that, so long at least as the sadhaks are not siddha
\n\tYogis, self \u2014control is the law; they have to learn to refrain from
\n\tindulgence of excess in any direction  \u2014the provision made for them
\n\tbeing ample for
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 378<\/font><\/span><\/p>\n

\n

\n

\na sadhak and much more than is allowed elsewhere 
\n\u2014and from negligence, greed or the pursuit of individual fancy. When they
\ndo these things, the Mother does not intervene at every moment to check them; a standard has been set, they have been warned
\nagainst waste, a framework has been created, for the rest they are expected to learn and grow out of their weaknesses by their own
\nconsciousness and will with the Mother’s inner force to aid them. In the organisation of work there was formerly a formidable
\nwaste due to the workers and sadhaks following their own fancy almost entirely without respect for the Mother’s will; that
\nwas largely checked by reorganisation. But waste to a certain extent continues and is almost inevitable so long as the sadhaks
\nand workers are imperfect in their will and consciousness, do not follow in spirit or detail the Mother’s recommendations or
\nthink themselves wiser than herself and make undue room for their “independent” ideas. Here too the Mother does not always
\ninsist, she watches and observes, intervenes outwardly more than in the individual lives of the sadhaks, but still leaves room for
\nthem to grow by consciousness and experience and the lesson of their own mistakes and often employs an inner in preference
\nto an outer pressure. In these matters she must exercise her own judgment and vision and there is no use in anybody offering his
\napproval or censure  \u2014for she works from a different centre of vision than theirs and they have not a superior light by which
\nthey can judge or guide her. <\/span> <\/p>\n

\n\tAs regards waste, I must point out that in our view free
\nexpenditure is not always waste, to have a higher standard than is current in this very tamasic and backward place is not
\nnecessarily waste. In matters of building and maintenance of buildings as in others of the same order the Mother has from
\nthe beginning set up a standard which is not that current here  \u2014the usual system being to use the cheapest possible materials, the
\ncheapest labour and to disregard appearance, allowing things to go shabby or making only patchwork to keep them up. I suppose
\n“thrifty” minds would consider the local principle to be sound and a higher standard to be waste. If the higher standard has
\nbeen kept, it is not for the glory of anyone, the Asram or the<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 379<\/font><\/span><\/p>\n

\n

\n

\nMother 
\n\u2014the principle of glory being foreign to Yoga, but from another point of view which is not mental and can only be fully
\nappreciated when the consciousness is capable of understanding the vision of things with which the Mother started her work. I
\ndo not consider it useful to write about that now,  \u2014the general misunderstanding in these subjects can only disappear when the
\nsadhaks have got rid of the ordinary mind and vital and are able to look at things from the same vision level as that from which
\nthe conception of the Yoga and the work took its rise. <\/span> <\/p>\n

\n\tAs to doubts and argumentative answer to them I have long
\ngiven up the practice as I found it perfectly useless. Yoga is not a field for intellectual argument or dissertation. It is not by the
\nexercise of the logical or the debating mind that one can arrive at a true understanding of Yoga or follow it. A doubting spirit,
\n“honest doubt” and the claim that the intellect shall be satisfied and be made the judge on every point is all very well in the
\nfield of mental action outside. But Yoga is not a mental field, the consciousness which has to be established is not a mental,
\nlogical or debating consciousness  \u2014it is even laid down by Yoga that unless and until the mind is stilled including the intellectual
\nor logical mind and opens itself in quietude or silence to a higher and deeper consciousness, vision and knowledge, sadhana cannot reach its goal. For the same reason an unquestioning openness to the Guru is demanded in the Indian spiritual tradition; as
\nfor blame, criticism and attack on the Guru, it was considered reprehensible and the surest possible obstacle to sadhana.
\n\t<\/span> <\/p>\n

\nIf the spirit of doubt could be overcome by meeting it with arguments, there might be something in the demand for its
\nremoval by satisfaction through logic. But the spirit of doubt doubts for its own sake, for the sake of doubt; it simply uses the
\nmind as its instrument for its particular dharma and this not the least when that mind thinks it is seeking sincerely for a solution
\nof its honest and irrepressible doubts. Mental positions always differ, moreover, and it is well known that people can argue for
\never without one convincing the other. To go on perpetually answering persistent and always recurring doubts such as for long
\nhave filled this Asram and obstructed the sadhana, is merely to
\n <\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 380<\/font><\/span><\/p>\n

\n

\n\tfrustrate the aim of the Yoga and go against its central principle
\nwith no spiritual or other gain whatever. If anybody gets over his fundamental doubts, it is by the growth of the psychic in him
\nor by an enlargement of his consciousness, not otherwise. Questions which arise from the spirit of enquiry, not aggressive or
\nself \u2014assertive, but as a part of a hunger for knowledge can be answered, but the “spirit of doubt” is insatiable and unappeasable.
\n\t<\/span> <\/p>\n

\nFor the same reason I refuse to answer criticisms, attacks and questionings directed against the Mother. Whether in work
\nor in Yoga, the Mother acts not from the mind or from the level of consciousness from which these criticisms arise but from
\nquite another vision and consciousness. It is perfectly useless therefore and it is inconsistent with the position she ought to
\noccupy to accept the ordinary mind and consciousness as judge and tribunal and allow her to appear before it and defend her.
\nSuch a procedure is itself illogical and inconsequent and can lead nowhere; it can only create or prolong a false atmosphere
\nwholly inimical to success in the sadhana. For that reason if these doubts are raised, I no longer answer them or answer in
\nsuch a way as to discourage a repetition of any such challenge. If people want to understand why the Mother does things, let
\nthem get into the same inner consciousness from which she sees and acts. As to what she is, that also can only be seen either with
\nthe eye of faith or of a deeper vision. That too is the reason why we keep here people who have not yet acquired the necessary
\nfaith or vision; we leave them to acquire it from within as they will do if their will of sadhana is sincere.
\n<\/span> <\/p>\n

\nI have written at length on this question once for all; I do not propose to repeat it. People no longer expect it from me;
\neven those who did expect it formerly have ceased to do so. On other questions, so far as they are not connected or mixed up
\nwith these things, I may answer hereafter as I find time.<\/span><\/p>\n

\n

\n\t26 December 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe Mother does not provide the sadhaks
\n\twith comforts because she thinks that their desires, fancies, likings,
\n\tpreferences should<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 381<\/font><\/span><\/p>\n

\n

\n

\nbe satisfied 
\n\u2014in Yoga people have to overcome these things. In any other Asram they would not get one tenth of what they get
\nhere, they would have to put up with all possible discomforts, privations, hard and rigorous austerities, and if they complained,
\nthey would be told they were not fit for Yoga. If there is a different rule here, it is not because the desires have to be indulged, but
\nbecause they have to be overcome in the presence of the objects of desire and not in their absence. The first rule of Yoga is that
\nthe sadhak must be content with what comes to him, much or little; if things are there, he must be able to use them without
\nattachment or desire; if they are not he must be indifferent to their absence.
\n<\/span> <\/p>\n

\n7 January 1937 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI pray to the Mother to enable me to offer myself body, soul and mind to her. I do not want to have anything which I may
\ncall my own. I would therefore like to give all my material belongings to her and use only what comes from her. She may
\ngive me the same things for my use but please let her accept them at least once as an offering. To whom should I hand over
\nall these things? <\/span> <\/p>\n

\n\tOnce you have made the offering in your mind and regard all
\nyou have as belonging to the Mother and given to you by her, this outward act is not necessary. If you feel that you must do it,
\nyou can give them to Nolini and Mother will give them back to you for your use.
\n\t<\/span> <\/p>\n

\n2 September 1938 <\/span> <\/p>\n

\n\t
\n\tThe Mother and the Vital Difficulties of the Sadhaks
\n\t<\/a> <\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tIt is now one month since you wrote your letter announcing the new favourable turn in your sadhana. You will have had
\ntime to see whether the turn was decisive and how far it has moved towards completeness. The test will be whether it gets
\nrid fundamentally of the Asuric turn in your external being. All ambition, pride
\n\tand vanity must disappear from the thoughts and the feelings. There must be
\n\tno seeking now or in the future for place, position or prestige, no
\n\tstipulation for a high seat
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 382<\/font><\/span><\/p>\n

\n

\n

\namong the elect, no demand for a special closeness to the Mother, no claim or assertion of right, no attempt to thrust yourself
\nbetween her and others, no endeavour to intercept what she is giving to them or to share in it, no imposing of yourself on
\nher or on other sadhaks. All falsehood must be rejected from the speech, thought and action and all ostentation, arrogance
\nand insolence. A simple, quiet and unpretending aspiration to the Truth and reception of it for its own sake and not for any
\nprofit it may bring you, a straightforward acceptance of the Mother’s will whatever it may be, a complete casting away of all
\npretensions and pretences, a readiness to obey completely and without reserve and to accept any position and any discipline
\ngiven are the only conditions on which a divine change can be effected in you. It is for this that you must strive.
\n<\/span> <\/p>\n

\nOn our side we await a certain conquest on the material plane which is not yet accomplished, before we can tell you to
\nreturn. As you yourself saw once, till this is done your stay here would not be helpful to you. When you are ready in your inner
\ncondition and things are ready here, then the Mother will call you.
\n<\/span> <\/p>\n

\n4 October 1927 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIn meditation with the Mother today, I felt devotion for Sri Aurobindo, not in the mind but in the heart. The mind and
\nbody are at peace, but there is still difficulty in the vital and below. Take this difficulty away from me.
\n<\/span> <\/p>\n

\nIf the mind and the heart have a settled devotion and are full of the Mother’s presence or in constant contact with her Light and
\nForce, then the difficulties of the vital and physical consciousness in you can be met and conquered. It is that you must get first. To
\ntry to deal with the difficulties of the vital without this contact or presence, is premature and cannot succeed.
\n<\/span> <\/p>\n

\n20 June 1930 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nInstead of opening myself to the Mother, I opened to the adverse forces. Then
\nlike a friend the Mother showed me my mistakes. But why does my outer nature
\nmake me wander<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 383<\/font><\/span><\/p>\n

\n

\n

\nhere and there? Why doesn’t the Mother protect me with her Force at the time of difficulty? Why does she show me only
\nafterwards what the problem was? <\/span> <\/p>\n

\n\tThe vital will always find excuses for leaving the straight path
\nand indulging its own propensities  \u2014and it is for you, since you have a consciousness and a will, not to listen to what you
\nknow to be a lower movement. When you want to be guided externally, you have to put your difficulty clearly and precisely
\nwithout concealing anything before the Mother. But we cannot at every moment replace your own choice and will 
\n\t\u2014we give
\nyou the necessary consciousness and light, it is for you to walk by that.
\n<\/span> <\/p>\n

\n11 January 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI am glad to see that the right consciousness is returning and the attack is over. As it is past, I need not say anything about what
\nyou wrote in the interval since you can with the sight of the true consciousness see for yourself what is the right answer.
\n<\/span> <\/p>\n

\nOnly one thing I must note that no wrong idea may linger in your understanding. You seem to say in one passage of a letter
\nthat the Mother had said to you that jealousy is inevitable in true love (in ordinary life) and if it is not there when one sees the other
\nloving elsewhere, then they don’t love each other! You must have strangely misheard and misunderstood the Mother. It is just
\nthe opposite of what the Mother has always said and thought and the very contrary of all her knowledge and experience. It
\nis the idea of the ordinary mind about jealousy and love, not hers. She remembers very well having told you just the opposite
\nthat, even in ordinary life, one is not <\/i>jealous if one has the true love. Jealousy is the common movement of the human egoistic
\nlower vital with its grasping possessive instinct and it cannot be anything else. I thought it better to make this clear so that there
\nmight be no misleading impression that such movements of the lower vital nature have any sanction or support in the truth of
\nthe soul; they belong to the vital Ignorance, they are fruits of the vital ego.
\n<\/span> <\/p>\n

\n1 February 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 384<\/font><\/span><\/p>\n

\n

\n

\nSometimes I throw away the vegetables or the milk because I don’t like to eat them. Why does Mother give us the same
\nfood every day in the dining room and not something new  \u2014some sweets?
\n<\/span> <\/p>\n

\nThat is the desire of the palate which the sadhak has to conquer.
\n<\/span> <\/p>\n

\n\tSometimes I want to wear nice clothes 
\n\u2014my dissatisfaction
\npersists unabated. <\/span> <\/p>\n

\n\tAnother vital desire. These things are good for people in the
\nordinary life, but such desires must be overcome in Yoga. <\/span> <\/p>\n

\n\tThere is a growing disgust with life and a preference for death.
\nI pray to Yamaraja to take me quickly since I don’t think I can do anything for Mother in this body 
\n\t\u2014why then live on?
\n<\/span> <\/p>\n

\nThis is the reaction of disappointed desire in the vital. It is a movement that should be rejected completely whenever it comes.
\n<\/span> <\/p>\n

\nWhy do these things arise? <\/span> <\/p>\n

\n\tThey are brought by the ordinary human nature as obstacles to
\nthe sadhana. <\/span> <\/p>\n

\n\tWho has put them in me and why? How can I get rid of these
\ndisappointing things? <\/span> <\/p>\n

\n\tYou must reject them when they come and try to replace them
\nby a complete faith and surrender to the will of the Mother and a quiet and very patient aspiration for opening and inner union
\nwith her. <\/span> <\/p>\n

\n\tI still have a fear of the Mother. Why?
\n<\/span> <\/p>\n

\nIt is the same part of you, the vital, that is afraid of her.
\n<\/span> <\/p>\n

\n\tIt seems like someone has taken away my life \u2014energy and I am without any
\n\tstrength.<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 385<\/font><\/span><\/p>\n

\n

\n

\nIt is the physical consciousness which has no longer the mind’s sanction to the old push of vital activity and vital desire and so
\nfeels the absence of the rajasic vital strength in which men live. In Yoga that strength must be replaced by the Divine Force that
\ncomes from the Mother.<\/span><\/p>\n

\n

\n\t15 May 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWe are very glad to hear that you are better and that X <\/i>has
\nhelped you out of the crisis. Surely this jealousy must go and no trace of it remain. Do not doubt that the Mother’s love is and
\nwill be always with you. Trust in her grace and all this will go out of you and leave you the true child of the Mother which in
\nyour mind and heart you always are.<\/span><\/p>\n

\n

\n\t18 July 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThis jealousy (which is a very common affliction of the vital)
\nwill go like the rest. If you have the aspiration to get rid of it, it can only come by force of habit, and with the psychic growing
\nin you and the Mother’s force acting the power of the habit is sure to diminish and fade away. Do not be discouraged by
\nits occasional return, but reject it so that it may be unable to stay long and will be obliged to retire. Very soon then it will
\ncease to come at all.<\/span><\/p>\n

\n

\n\t17 October 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tYou allowed yourself to be surprised by the old movement of unreasoning
\n\tjealousy and it brought back the old unreasoned thoughts and feelings 
\n\t\u2014for you are no more than others here as a mere worker, you are here as the
\n\tMother’s child and the work is there only because it is a part of the
\n\tsadhana. Also this feeling of jealousy and other doubts and difficulties are
\n\tnot peculiar to you alone, they are common to human nature and most here
\n\thave them or have had them and found it difficult to be free. So there is no
\n\treason to suppose because of their presence that you are unfit or will not
\n\tbe able to do the sadhana. The only danger is in these violent fits of
\n\tdespondency and the movement to go away that comes with them; but that also
\n\tothers have<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 386<\/font><\/span><\/p>\n

\n

\n

\nhad who have now got over them and some still have them. There is no reason why you should not get over them as many
\nothers have done. The Mother’s love and the Mother’s grace are with you. The only other thing needed is the growth of the
\npsychic consciousness and the psychic movement within you. That had begun and was fast increasing; it has only to reach
\na certain point, to occupy the mind and vital consciousness more strongly, then these things will no longer be able to return.
\nWhat difficulties remain will then be minor things; there will be nothing that will try to take you away from the Mother. Be
\npatient therefore and persevere; recover your confidence in the Mother and let your soul grow in you. Beyond these storms
\nthere is a haven of joy and love and happiness that are your true goal. Persevere till you reach it.
\n<\/span> <\/p>\n

\n25 October 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nAll faults and errors are redeemed by repentance. Confidence in the Mother, self
\n\u2014giving to the Mother, these if you increase them
\nwill bring the change in the nature.<\/span><\/p>\n

\n

\n\t12 November 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIf you have difficulties, you should recognise that they come
\nfrom your own vital and deal straightforwardly with your vital; it is only so that real fitness in the nature (apart from the original
\npsychic urge which can only realise itself through a change of the nature) can come. To have feelings against the Mother because
\nof difficulties created by your own vital is simply one way out of many the vital has of rejecting its responsibility and so resisting
\nthe pressure to change.<\/span><\/p>\n

\n

\n\t6 February 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe human vital everywhere, in the Asram also, is full of unruly and violent forces 
\n\t\u2014anger, pride, jealousy, desire to dominate, selfishness, insistence on one’s own will, ideas, preferences,
\nindiscipline  \u2014and it is these things that are the cause of the disorder and difficulty in the D. R. [Dining Room<\/i>] and elsewhere
\nalso in the Asram work. The rule established in order to control<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 387<\/font><\/span><\/p>\n

\n

\n

\nor combat these tendencies is that the Mother’s will and the rule and discipline established by her shall be followed and not each
\nworker be led by his own ego. But there are many who insist on their own ego and resent discipline. They are ready to follow the
\nMother’s will and rule and discipline only in name and so far as it agrees with their own ideas and preferences. There is no cure
\nfor this except by an inner change. In outside life discipline is enforced because refusal of discipline is visited by severe penalties
\nor else results in so much discomfort of various kinds that the indisciplined man has either to submit or to go. But here in the
\nAsram it is not possible to enforce the rule in this way. An inner obedience has to be given as the source of the outer obedience.
\nThe only remedy is the descent into the consciousness of that golden lotus which you saw in your vision. Everyone in whom it
\nis established or even who feels its influence will become a centre of the true consciousness and true action which will change life
\nin the Asram.<\/span><\/p>\n

\n

\n\t14 February 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tSmall movements of depression caused by unhappiness, dullness, etc. do not usually touch me. But there are also strong movements of depression and despair that come from vital
\ndissatisfaction and revolt. When I get depressed, I would like it to be on account of these big movements, not petty ones
\nsuch as dullness. <\/span> <\/p>\n

\n\tThey can hardly be called big movements. The real distinction
\nis that they are rajasic movements, not tamasic.<\/span><\/p>\n

\n

\n\t1 March 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tMovements of depression or despair that stem from vital
\ndissatisfaction or revolt  \u2014are these not big movements? <\/span> <\/p>\n

\n\tThey are not big 
\n\t\u2014they are small movements of the vital ego  \u2014I
\nmean the movements of vital dissatisfaction which cause people here to be depressed and revolt and despair. If the resultant
\ndepression or despair is strong, that simply means that the minds of the people here are seeing things out of all right measure and
\nproportion, magnifying trifles into tremendous things, swelling<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 388<\/font><\/span><\/p>\n

\n

\n

\n\tlittle hurts to vanity, petty pride, small ambition, amour propre<\/i> etc. They make a tempest in a tea
\n\u2014cup, a tragedy out of a trifle.
\nBecause people are living here under the Mother’s shelter and saved from the great sufferings and tragedies of human life, they
\nmust needs spin despairs and tragedies out of nothing. The vital wants to indulge its sorrow sense and shout and groan and weep
\nand if it can’t have a good or big reason for doing it, it will use a bad or small one.
\n\t<\/span> <\/p>\n

\n1 March 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhen these things [anger, depression, etc.<\/i>] come you should always try to get back at once to the position you have taken of
\nleaving all to the Mother,  \u2014your own difficulties, but also the stumbles
\nof others,  \u2014X<\/i>‘s rages (he behaves with everybody like
\nthat), Y<\/i>‘s moods and all. <\/span> <\/p>\n

\n\tIt would not matter so much about occasional anger coming 
\n\t\u2014these recurrences happen with everybody so long as the peace is not settled permanently in the consciousness. What matters
\nis the suggestions that come, about death and going away and the rest of it. These you must throw away at once. They have
\nno reason for existence when the inner working has begun and the Mother’s Force is sure to carry you through. Remain firm
\nwithin and recover your quietude.<\/span><\/p>\n

\n

\n\t6 July 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI do not know why you suppose that the Mother was displeased
\nwith you for your letter. I think my answer was quite kind and without any touch of displeasure in it. I was silent about most
\nof what you had written, because when there are letters of this kind I take it as an unburdening of the mind and always either
\nremain silent in so far as it concerns others or else I say that we must rely on the growth of inner consciousness to get rid of the
\nfaults and deficiencies and mistakes of the sadhaks. Silence does not imply that these defects and mistakes do not exist. But all
\nhave defects in various forms and make mistakes and the best sadhaks are not
\n\texempt. The human way is to get angry and rebuke and condemn and, if the
\n\tMother does not do the same<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 389<\/font><\/span><\/p>\n

\n

\n

\nor is not severe, to think she is unjust or partial or unseeing or wilfully blind to the defects of her favourites. But the Mother
\nis not blind; she knows very well the nature of all the sadhaks, their faults as well as their merits; she knows too what human
\nnature is and how these things come and that the human way of dealing with them is not the true way and changes nothing. It is
\nwhy she has patience and love and charity for all, not for some alone, who are sincere in their work or their sadhana.
\n<\/span> <\/p>\n

\nIt is strange also that you should conclude that she puts no value on you. From the first the Mother has had a special
\nkindness for you; she has appreciated and supported you so steadily that people have accused her of blind partiality towards
\nyou just as they accuse her with regard to X<\/i>. When you were in trouble and difficulty with suggestions and revolts, she was love
\nand patience itself and helped and supported you through all. Afterwards since your sadhana opened, we have been watching
\nsolicitously over it,  \u2014I have been spending time daily writing answers, giving you knowledge of what you should know, trying
\nto lead you forward with love and care. Why should all this have been done, if we put no value on you?
\n<\/span> <\/p>\n

\nYou know these things but your physical mind has become too active and clouded your perception for a time. You must get
\nback from it into your inner self.<\/span><\/p>\n

\n

\n\t30 August 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI cannot keep quiet and clear due to the hurt feelings within
\nme. I try to forget this thing by thinking of the Mother’s goodness, but these feelings still come.
\n\t<\/span> <\/p>\n

\nIt is the usual thing 
\n\u2014you allowed a desire to get hold of you and because it was crossed by
\nX<\/i>‘s action and the Mother didn’t subscribe to it, you got upset first in
\nthe vital and then by reflex action in the body. All this questioning on the
\nbasis of an unsatisfied desire is out of place. You must get rid of this idea
\nthat you can turn a desire into a demand and then expect as a right its
\nsatisfaction and consider it a wrong done to you if it is not satisfied. That is
\nprecisely the kind of attitude of the vital which prevents the inner progress
\nand drags back the consciousness<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 390<\/font><\/span><\/p>\n

\n

\n

\nfrom the psychic to the lower vital level. Full trust with humility and devotion, that is the psychic poise and for nothing should it
\nbe lost. No satisfaction of vital desire can replace it.<\/span><\/p>\n

\n

\n\t6 January 1937
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span>
\n <\/p>\n

\n\tX<\/span><\/i>‘s letter is all right and I accept it as the apology I demanded
\nfrom her. But things cannot be quite as before; she must make reparation for her fault not only in words but in her conduct;
\nthat must change and change altogether. That she can change it if she wishes to do so, was shown when she began taking my
\ndarshan and her behaviour for some weeks was quite satisfactory. Afterwards she called back into her the bad forces which I
\nhad thrown out of her and the recent outbreak was the result. That must not happen once more. It is not possible any more that
\nthe Mother should show the same indulgence and leniency under great provocation as she did before or that I should remain silent
\nand let such things pass. Our attitude towards her and treatment of her must depend on her attitude towards the Mother and her
\nbehaviour. <\/span> <\/p>\n

\n\tIn the recent outbreak she practically took the position that
\nshe refused to change anything wrong in her nature  \u2014rather she regarded what is bad and wrong in her as something noble,
\ngreat and admirable. If that remains her position, she cannot expect that we should accept it, nor would there be any reason
\nfor my giving her darshan. People are here to change what is wrong in their nature so that they may do an effective sadhana.
\nIf they refuse to do that or even to try, they are not real sadhaks or disciples and can expect nothing from myself or from the
\nMother. <\/span> <\/p>\n

\n\tWhat was worse, she seemed prepared to be the instrument
\nof an alien Force, acting against the Mother, claiming victories against her, trying to lower her in the eyes of the sadhaks, asserting itself and its ways, traducing the Asram
\n\tand impairing the respect due to the Mother and spoiling my work as much as
\n\tpossible. It cannot really succeed in this, but it can give trouble, and I
\n\tdo not see why I should tolerate it. If she was not conscious<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 391<\/font><\/span><\/p>\n

\n

\n

\nof what she was doing or the evil Force that used her, the sooner she becomes conscious the better.
\n<\/span> <\/p>\n

\nArrogance, violence and self
\n\u2014assertion have always been the bane of X<\/i>‘s character. But in her relations with the Mother these
\nthings must go. She must learn not to force her will on the Mother but to accept the Mother’s will in everything without
\nopposition or murmur. That is the main point. If she does not take this resolve, she will always go on as she has done and
\nrelapse into revolts and that will bring no good to her. In short, however difficult it may be to her nature, she must learn selfsurrender to the Divine. A “bhakti” which claims everything from the Divine and does not give itself is not real bhakti.
\n<\/span> <\/p>\n

\nI point out some details  \u2014<\/span><\/p>\n

\n\tThere should be no more clamouring and shouting and violent insistence when something happens which she does not like. There should be no disrespect, aggressiveness or constant
\ncontradiction when she speaks to the Mother. If she has anything to represent she can do it quietly and without violence. And she
\nmust accept the Mother’s decision in all matters. <\/span> <\/p>\n

\n\tShe should respect the Mother’s time and the heavy work
\nshe has to do. She has been allowed to see the Mother very often in the day but she must not abuse the privilege by wasting
\nunnecessarily the Mother’s time. There is a heavy strain on the Mother allowing her no time to rest and she must not increase
\nthe strain. <\/span> <\/p>\n

\n\tIn her upstairs work she should try to be in harmony with
\nothers and not a cause of disturbance or inconvenience. She should not push herself everywhere and take up a position not
\nauthorised by the Mother. I am referring especially to her interference above the stairs when the Mother is giving pranam to the
\nsadhaks. To intervene, speak to people and give them instructions is not in her province and only disturbs the Mother’s work.
\n\t<\/span> <\/p>\n

\nIn her talk with sadhaks and visitors, she should refrain from gossip of a bad kind or drawing a black picture of the
\nAsram which makes a bad impression on those who have joined recently and have
\nhad no personal experience of how things are, and on people from outside. There
\nshould be no attacks on the<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 392<\/font><\/span><\/p>\n

\n

\n

\nMother or accusations against her. All that is harmful to my work and I want it to change.
\n<\/span> <\/p>\n

\nThat is enough for the present; but it is a wholesale change in her attitude and conduct that I demand of her. If she is prepared
\nto make a firm resolution to get rid of these habits and keeps the resolution, all will be well. If she is not prepared, then why
\nis she here and what is the meaning of her professed bhakti for myself or for the Mother?
\n<\/span> <\/p>\n

\nP. S. Explain all this carefully to X<\/i>. It may be best to make a translation of this letter and give it to her to keep with her.
\n<\/span> <\/p>\n

\n23 May 1944 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI feel very restless today. I want the Mother beside me at every moment; without her presence I cannot bear this body. What
\nis the use if she is not in it? I wish to give up eating from today  \u2014I will eat again only when the Mother comes to me.
\n<\/span> <\/p>\n

\nYou cannot progress or reach the Mother if you indulge in such fancies as not eating. Obedience to the rules of life laid down by
\nthe Mother is the first necessity. <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nTo be turned to the Mother is all right and call to her 
\n\u2014but more is needed; for that is only the first thing needed. There
\nmust also be a complete self \u2014giving and surrender. For instance to follow your own fancies is not the right thing 
\n\u2014e.g. this idea
\nthat to stop eating is the proper way to get rid of desires  \u2014it is absurd for one may fast and yet be full of desires. You know
\nthat the Mother and I disapprove of this kind of self \u2014starvation and yet at the least excuse you bring it up and want to follow
\nit. These and other insistences are your own fancies you must learn to give up. As for the desires, the proper way is to have
\na sincere aspiration and call on the Mother’s force to work in you. When the Mother’s light and force are working in you they
\nwill show you all that has to be changed in you and will change it provided you give your sincere and full consent.
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n
\nPage <\/font>\u2013 393<\/font><\/span><\/p>\n

\n

\n

\nHow can I live to make the Mother happy? Would living in sorrow and despair please her? I don’t think she would like
\nme to be dejected. May she throw these things out of me. I want to live happily beside her.
\n<\/span> <\/p>\n

\nIt is not at all the Mother’s wish or will that you or anyone should remain in grief and despair; what she likes is that you
\nshould confide in her and be happy and cheerful. <\/span> <\/p>\n

\n\tThat is what the Mother wants, that you should remain near
\nher always in an inner gladness of heart and outer happiness of the life.
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIt is rather surprising that you should so entirely mistake the
\nintention of my letter. I did not regard what you wrote as a complaint against
\nX <\/i>and there is nothing written from that
\npoint of view in my answer. You wrote that what had happened to X <\/i>had entirely upset you, raised your doubts, been a constant
\nsource of harassment to your mind, that it was one of the chief sources of your difficulties and a contributing reason to your
\nwish to go away. I gave what was the only true answer, that this was all wrong from the spiritual point of view 
\n\t\u2014that you should
\nnot allow another’s difficulties to add themselves to your own and upset you and drive you out of the straight spiritual path 
\n\t\u2014and I gave the reason because each sadhak has his own way and his struggles and difficulties and they concern only himself and
\nthe Mother. That is a principle we have always insisted upon and we have written it to many. I do not see why my writing it to you
\nshould make you feel abhiman and turn away from the Mother. <\/span> <\/p>\n

\n\tIf it is the family sense that is your chief stumbling block, all
\nthe more reason why you should push it resolutely away from you  \u2014not either cling to it or allow it to cling to you. When I said
\nthere was no reason for being troubled by X<\/i>‘s difficulties, I meant no spiritual reason 
\n\t\u2014vital emotional reasons, attachments have
\nno value in the Yoga. Attachments may be difficult to get rid of, but it must be done; otherwise they will harass you and not
\nallow you to progress. <\/span> <\/p>\n

\n\tIf it had been possible Mother would have removed you<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 394<\/font><\/span><\/p>\n

\n

\n

\nfrom the house. But all the same, physical distance, not being in the same place or the same house, is not sufficient to destroy an
\nattachment. It is an inward tie and it is only inward means that can get rid of it. If you do not want the others in the house to
\nmake claims on you from the family point of view, it should not be impossible to make them understand it. It is what others in
\nsimilar circumstances have done. <\/span> <\/p>\n

\n\tI wrote to you what I did in order to point out to you what
\nattitude a sadhak must take in the difficulty about which you wrote to me. It does not mean that our help and support are not
\nwith you in your difficulties. Everybody’s difficulties, yours quite as much as anyone else’s, are the concern of the Mother and it
\nis an error to suppose that she is unconcerned and indifferent about them. Her help is there for you and you must not turn
\naway from her in misunderstanding and abhiman or reject it. If your struggle is hard for you, all the more reason why you
\nshould cling to our hands for help to get out of them and not for any reason let go.
\n\t<\/span><\/p>\n

\n\t <\/p>\n

\n
\nThe Mother’s Attitude towards Quarrels
\nbetween the Sadhaks <\/a>
\n<\/b> <\/span><\/p>\n

 <\/p>\n

\n\tWhenever I do something wrong, such as my recent quarrel with X<\/i>, I am met at Pranam with the same dry reaction from
\nthe Mother. Then later she says that there was no difference from her usual expression and attitude. How can it be so?
\nUnder these circumstances what clarity can come from the thinking mind or the psychic?
\n\t<\/span> <\/p>\n

\nThe psychic clarity would have told you that Mother was not likely to tell a lie
\nand that if she says she did not tell you to go and that there was nothing in
\nher mind except to give you help and strength since she saw you were disturbed,
\nshe must be telling you the truth and that it was your own observation or the
\ninference you made from it that was mistaken  \u2014since the mind and the
\ncoloration given to things by the senses, are not infallible  \u2014especially
\nwhen there is a disturbance in the vital. I do not know what you mean by
\nMother’s reaction in the quarrel with<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 395<\/font><\/span><\/p>\n

\n

\n

<\/p>\n

\n\tX <\/span> <\/i>since I can testify that when she heard of the affair (before you wrote anything at all about it) she blamed
\nX <\/i>and had no feeling
\nat all of severity or displeasure against you.<\/span><\/p>\n

\n

\n\t7 May 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI must say what I have often written to people, that it is impossible for us to take sides in a clash between sadhaks or assume the role of judge and arbiter or of defender of one party against
\nanother. Formerly the Mother used to try to intervene or to reconcile, but we found that this only kept discord alive and fed
\nthe ego of the sadhaks. In most cases we pass over all quarrels and clashes in silence and almost all sadhaks have ceased to write
\nabout their conflicts because they get no answer. I have written to X <\/i>once or twice, avoiding any discussion of the merits of a
\ndispute, only to influence him to regard things from a general and impersonal standpoint so as to prepare him to give up that
\nof the person and ego. I passed no personal opinion or judgment for or against this or that person. You must not expect me to take
\nany other attitude. This is a place meant for Yoga and sadhana; personal relations of the vital kind with their attractions and
\nrepulsions, quarrels and explanations and reconciliations belong to the ordinary life and nature.
\n\t<\/span> <\/p>\n

\nAll these clashes which arise whenever you mix with X <\/i>come from his weakness and yours. I have not imposed on you any
\nrule of not meeting with him; but I have advised you not to give any field for the weakness which you yourself have admitted
\nand which is evidently there in you. Both you and X <\/i>are to me disciples and I have to deal with each in the way best for him or
\nher. I have not pressed on your weaknesses and defects, I have given you time to find them out yourself and overcome them,
\nfor that is the best way. I have pointed out his to X <\/i>when he was ready to recognise them. It is a pity that you should clash
\nwhenever you meet together a little, but you know yourself why it is so. So long as any vital weakness remains it cannot be
\notherwise. Certainly it cannot be remedied by “submitting to his demands and his ego”.
\n<\/span> <\/p>\n

\n16 November 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n
\nPage <\/font>\u2013 396<\/font><\/span><\/p>\n

\n

\n

\nI am rather surprised at your description of the people who show contempt towards you. Leaving aside
\nX <\/i>who is not in
\nquestion, there is nobody working with you who is far advanced in sadhana or is regarded by the Mother as more specially her
\nown than are others. You are certainly as much her own as anybody else in the kitchen; she has always owned you as her
\nchild and little star and what can anybody be more than that? I see no reason therefore why you should care so much if anybody
\nis not behaving well with you. I have told you already that people in the Asram 
\n\u2014it is true even of those who have inner
\nexperiences and some opening  \u2014are not yet free in their outer selves from ego and wrong ideas and wrong movements. It is no
\nuse getting distressed or depressed by that. What you must do is to be turned only to the Mother and relying on her go forward
\nquietly with your work and sadhana until the time when the sadhaks are sufficiently awakened and changed to feel the need
\nof greater harmony and union with each other. Let only your spiritual change and progress matter for you and for that trust
\nwholly in the Mother’s force and her grace which is with you  \u2014do not let things or people disturb you, 
\n\u2014for compared with
\nthe truth within and the journey to the full Light of the Mother’s Consciousness these things have no importance.
\n<\/span> <\/p>\n

\n6 December 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIt is not possible for Mother to intervene personally in these matters. Formerly she used to try to intervene and arrange
\nmatters, but the only result was that she got reproaches and abuse from both sides and accusations of partiality and injustice
\nand the quarrels increased tenfold. For a long time that has been given up. If we began again intervening in clashes between
\nhousemates or coworkers, all the time would have to be passed in that and the Asram would become a seething cauldron of feuds
\nand collisions. These things can only disappear if the sadhaks become fully sadhaks
\nin their consciousness and temperament, learn how to keep equality in all
\ncircumstances and consider each other. Only a long silent spiritual pressure can
\nhelp towards that<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 397<\/font><\/span><\/p>\n

\n

\n

\n \u2014nothing else is of any use.<\/span><\/p>\n

\n

\n\t4 September 1937
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tYou must remember what I wrote to you before that the Mother
\nwants you to remain quiet and do your work as well as you can under the circumstances without allowing yourself to be upset by
\nthese things. Any improvement in the conditions of life or work in the Asram depends on each one trying to progress and open
\nwithin to the true consciousness, growing spiritually within and not minding about the faults or conduct of others. No change
\ncan come by outer means; for this reason the Mother has long ceased to intervene outwardly in the clashes and disagreements
\nbetween sadhaks. Let each progress inwardly and then only the outer difficulties will disappear or become negligible.
\n\t<\/span> <\/p>\n

\n21 April 1938 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nEach one has his own way of doing sadhana and his own approach to the Divine and need not trouble himself about how
\nthe others do it; their success or unsuccess, their difficulties, their delusions, their egoism and vanity are in her care; she has
\nan infinite patience, but that does not mean that she approves of their defects or supports them in all they say or do. The Mother
\ntakes no sides in any quarrel or antagonism or dispute, but her silence does not mean that she approves what they may say or
\ndo when it is improper. The Asram or the spiritual life is not a stage in which some are to be prominent or take a leading
\npart or a field of competition in which one has a claim or can rightly consider himself superior to others. These things are the
\ninventions of the ordinary human attitude to the world and the tendency is to carry it over into the life of sadhana, but that is not
\nthe spiritual truth of things. The Mother tolerates all; she does not forbid any criticism of the sadhaks by each other nor does
\nshe give these criticisms any value. It is only when the sadhaks see the futility of all these things from the spiritual level that
\nthere can be any hope that they will cease. <\/span> <\/p>\n

\n\tIn all these things there is nothing that ought to drive a man<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 398<\/font><\/span><\/p>\n

\n

\n

\nfrom the spiritual life or make him go away from his Guru. It seems to me that it is only the Guru who can decide whether
\none is fit or not; to accept the adverse opinion of someone else on that point seems to me absurd and to act on it an offence
\nagainst one’s own soul; to judge oneself unfit and act on that is most perilous, for this judgment may be merely a fit of depression or a vital disturbance raising the self
\n\u2014depreciation of the tamasic ego. If I did not see that you could progress in
\nthe sadhana or had not seen any progress, I would not have persistently asked you to continue nor would I be now writing
\nto you letter after letter (I write to no one else) to meet your difficulties.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\tThe Mother and the Satisfaction of Desires
\n\t<\/a> <\/b>
\n\t<\/span><\/p>\n

\n\t<\/p>\n

\n\tX <\/span> <\/i>said in class that one should not have a desire to possess anything, but if something comes one can accept it. For example, if somebody offers you a sweetmeat, you can eat it.
\n\t<\/span> <\/p>\n

\nHow can such a rule stand? Supposing someone comes and offers you meat or wine, can you accept it? Obviously not. A
\nhundred other instances could be given where the rule would not stand. What the Mother gives or allows you, you can take.
\n<\/span> <\/p>\n

\nMy belief is that one should not accept anything except what the Mother gives or permits. When one is attacked by an
\nimpulse and sees it rise up, one should let it spread as far as it wants, and then tell the Mother to transmute it.
\n<\/span> <\/p>\n

\nIf you do that, the impulse may spread so far as to take hold of you and master you. If a wrong impulse comes, you must reject
\nit as soon as you become aware of it.<\/span><\/p>\n

\n

\n\t24 March 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIf our desires are to be rejected, why does Mother sometimes
\nsatisfy them? <\/span> <\/p>\n

\n\tIt is you who have to get rid of them. If the Mother does not satisfy them and the sadhak
\n\tkeeps them, they will only get stronger<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 399<\/font><\/span><\/p>\n

\n

\n

\nby suppression from outside. Each one has to deal with them from within.
\n<\/span> <\/p>\n

\n4 September 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nSometimes things that I want come to me in a surprising way. But why don’t I get what I want from the Mother? Someone
\ntold me that the universal Divine gives according to a universal law. But with the Mother, it is her Will which gives or refuses
\ndepending on what is good for us. <\/span> <\/p>\n

\n\tBut what you want from the Mother does not come through a
\npull in the vital  \u2014it can come only by the faith and surrender  \u2014the psychic purifying the mind and the vital of all wrong desire.
\n\t<\/span> <\/p>\n

\nJuly 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI sometimes have a desire to eat nice things, and now I feel this desire as I have never felt it before. What to do for it?
\n<\/span> <\/p>\n

\nThe only thing to do for it is to throw the desire away. It is absurd to allow small animal greeds like this to come up and
\nobscure the whole consciousness. You have not come here to eat nice things and Mother is under no obligation to give them. In
\nfact, if you have such desires as that, it is a very good reason for not giving them to you, as it would only feed the desire. Get
\nrid of these movements once for all. Let the true consciousness grow and reject these things.
\n<\/span> <\/p>\n

\n22 September 1934 <\/span> <\/p>\n

\n\t
\n\tThe Mother and the Control of Sexual Desire
\n\t<\/a>
\n\t<\/span><\/b><\/p>\n

\n\t <\/p>\n

\n\tIf a person is here from childhood, is it true that he has no sexual difficulties?
\n\t<\/span> <\/p>\n

\nIt is not automatically true 
\n\u2014it is only possible  \u2014but on condition he gets fully into the influence of the Mother, is not too
\nopen to the atmosphere of other sadhaks who have it, does not get upset at the critical age and also does not upset himself by
\nreading erotic literature etc. There is no one who has been able to do all that yet.
\n<\/span> <\/p>\n

\n8 November 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 400<\/font><\/span><\/p>\n

\n

\n

\nAfter taking the position of witness, one feels strengthened to change it to that of governor in matters of sex.
\n<\/span> <\/p>\n

\nThat is good. The Mother is pressing for the sex trouble to go out of the sadhaks 
\n\u2014as it is a great obstacle. So it must go.
\n<\/span> <\/p>\n

\n29 October 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nHow does it matter if I do not have perfect Brahmacharya?
\n<\/span> <\/p>\n

\n\tIt matters a good deal to the Mother, even if it does not matter
\nto you. It is part of what she asks from all so that her work may be done.
\n\t<\/span> <\/p>\n

\nIf I become wholly pure I might merge in the Mother, but then there would be no excitement left.
\n<\/span> <\/p>\n

\nThere would be many things left better than excitement.
\n<\/span> <\/p>\n

\n\tIt is for excitement then that you want to live, not for the
\nMother?<\/span><\/p>\n

\n

\n\t2 December 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI find that after several years the sex hunger has reawakened
\nin me and clamours for satisfaction. What is the use of my undergoing a slow torture? As nothing else succeeds, I suggest the exhaustion of this complex which somehow has got formed.
\n\t<\/span> <\/p>\n

\nThe Mother has already told you the truth about this idea. The idea that by fully indulging the sex hunger it will be finished
\nand disappear for ever is a deceptive pretence held out by the vital to the mind in order to get a sanction for its desire 
\n\u2014it has
\n no other raison d’etre or truth or justification. If an occasional
\nindulgence keeps the sex desire simmering, a full indulgence would only sink you in its mire. This hunger like other hungers
\ndoes not cease by temporary satiation; it renews itself after a temporary abeyance and wants again indulgence. Neither sops
\nnor gorgings are the right treatment for it. It can only go by a radical psychic
\nrejection or a full spiritual opening with the<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 401<\/font><\/span><\/p>\n

\n

\n

\nincreasing descent of a consciousness that does not want it and has a truer Ananda.
\n<\/span> <\/p>\n

\n23 April 1937 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYou say physical sex action must be avoided by all means. Why so strict on it while tolerating vital
\n\t\u2014physical lapses?
\n<\/span> <\/p>\n

\nBecause the physical action breaks a law without which the Asram cannot stand and the work cannot be done. It is not
\na personal matter, but a blow aimed at the very soul of the Mother’s work.
\n<\/span> <\/p>\n

\nOutside sadhaks indulge and get a child, e.g. X <\/i>and others. Mother disapproves and the man who does it has no longer the
\nsame grace as before, but he is not in the Asram and his lapse hurts only himself and his wife.
\n<\/span> <\/p>\n

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

\n\t
\n\tUneasiness in Mixing with Others
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tWhen I mix with X<\/i>, I experience some uneasiness but I also get some pleasure. And when I mix with too many people,
\nthen also I feel some inner uneasiness. What should I do? <\/span> <\/p>\n

\n\tObserve carefully the people with whom you have an uneasy
\nfeeling and tell the Mother. The uneasiness and the pleasure can go together, because they are two different movements in
\ndifferent parts of you. Mother is not asking you for mental judgment about people, but simply with whom you
\nfeel <\/i>this
\nuneasiness.<\/span><\/p>\n

\n

\n\t29 November 1932
\n<\/span> <\/p>\n

\nThe Mother’s Advice on Some Practical Matters
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tIt is not without reason that the Mother gives directions such
\nas that  \u2014about not going home after nine without a sadhak to accompany
\n\tyou. It is because there are many people of bad character who are about at
\n\tthat time, and if any women go about unprotected by men at that time, they
\n\tare supposed to be women of bad character, so anything may happen. Even
\n\tbefore nine, after nightfall it is much safer not to go about alone.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 402<\/font><\/span><\/p>\n

\n

\n

\nThere would be less difficulties if the sadhaks learned to act according to the Mother’s directions and not according to their
\nown ideas or sense of convenience.<\/span><\/p>\n

\n

\n\tJune 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tMother was giving you eight rupees, three rupees for pocket
\nmoney and five rupees for any expenses you might have for the cooking or in connection with it or for washing, since you were
\nnot giving to the Dhobi. As you said you did not want pocket money, she suppressed the three rupees and gave you the Rs. 5
\nwhich was not pocket money, but standing allowance for other purposes. I do not see why this should upset you so much. If you
\ndid not understand or did not wish this distinction to be kept up, you could have told Mother so and sent back the five rupees or
\nelse asked her why she wanted you to have the Rs. 5 with you. These violent fits of despair or revolt because of trivial difficulties
\nlike this are not the right way of meeting them. Mother had not the slightest intention of hurting you or keeping you aloof from
\nher. Why can you not have more confidence and credit her with a reasonable mind and kind intentions even if for the moment
\nyou fail to see her purpose in an action? This was a perfectly reasonable arrangement 
\n\t\u2014if you did not want it, you had only
\nto tell her so. Recover yourself and get back into the true attitude in which you can see things simply and naturally; do not allow
\nyourself to be flung off the track by suggestions of the old kind. The only sure basis on which you can go is a quiet mind and
\nconfidence in yourself and the Mother.<\/span><\/p>\n

\n

\n\t1 October 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI am not doing any drawing or painting based on inspiration
\nfrom Nature because I am not inclined to it nowadays. Instead I feel a movement in my inner being in which I aspire for the
\ndivine Truth to manifest through my art; when this movement is going on, I see hazy forms in a variety of colours
\n\tcoming down, but it is disturbed by some mental movement. I am waiting for
\n\tthe inspiration from within and not doing any work till then. Is it
\n\tnecessary for me to do some practice work to keep in touch with drawing?
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 403<\/font><\/span><\/p>\n

\n

\n

\nOf course you can do one little study work every day. <\/span> <\/p>\n

\n\tMother is constantly putting you in relation with a world
\nof true harmony and it is that that you feel trying to come down  \u2014but you must keep your mind very quiet to receive it.
\n\t<\/span> <\/p>\n

\n3 December 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI went to the market with X <\/i>since he wanted to buy a wrist watch. He bought one on credit and promised to send the
\namount to me within four days, after reaching Madras. As he did not send the money, I borrowed the necessary amount
\nfrom Y <\/i>and paid the shop owner. I have sent a reminder to X<\/i> but in future I shall not have such money transactions with
\nhim. <\/span> <\/p>\n

\n\tYes. Mother not only disapproves of sadhaks running into debt,
\nbut she does not like either their being responsible for or having to pay for the debts of others.
\n\t<\/span> <\/p>\n

\n6 January 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nMother does not disapprove of your writing the book 
\n\u2014what she does not like is your being so lost in it that you can do nothing
\nelse. You must be master of what you do and not possessed by it. She quite agrees to your finishing and offering the book on
\nyour birthday if that can be done. But you must not be carried away  \u2014you must keep your full contact with higher things.
\n<\/span> <\/p>\n

\n3 May 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIn asking for an easy chair I did not mean that I plan to do an easy chair sadhana. I asked because at present the pressures
\nof sadhana are so strong and fiery that I am made to sit for hours continuously and my head becomes so heavy. Please tell
\nme what to do. <\/span> <\/p>\n

\n\tWhat the Mother meant was that this meditating on an easy
\nchair which is so common in the Asram is a new thing to her and she finds it a rather tamasic habit. There can be no objection
\nto a long sitting or resting when you need it.<\/span><\/p>\n

\n

\n\t20 September 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n
\nPage <\/font>\u2013 404<\/font><\/span><\/p>\n

\n

\n

\nVery often there is such a push of sadhana that I cannot lie down on my bed. Then I sit up for hours. Do you think it
\nproper to give me an easy chair so that I can both respond to the push of sadhana and fulfil the need for rest?
\n<\/span> <\/p>\n

\nMother does not believe much in an easy chair sadhana. <\/span> <\/p>\n

\n\tIn fact there is, I think, no easy chair. But all the same you
\ncan ask X<\/i>. But he has some things that can be put on a bed so that you can sit there instead of lying.
\n\t<\/span> <\/p>\n

\n1 October 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI wish to get rid of my continuous pain and sleeplessness. Are asanas likely to help me? A book I have speaks highly of the
\nheadstand, shirshasan, but I am afraid to do it due to weak eyes. What do you think?
\n<\/span> <\/p>\n

\nMother thinks that the shirshasan is not safe for your eyes. While some of these asanas are simple and safe, others are not so; they
\nrequire a training of the body or practice under the eye of an expert. It might not be prudent for you to take them up in an
\namateur fashion.<\/span><\/p>\n

\n

\n\t5 June 1938
\n<\/span> <\/p>\n

\nImitation of “Great Sadhaks”
\n<\/a>
\n<\/b> <\/span> <\/p>\n

 <\/p>\n

\n\tObserving X<\/i>‘s recent conduct, I have lost half my respect for
\nhim. And when I observe other things done by him, it is all the more so. People will not follow a hard
\n\u2014working sadhak like
\nY<\/i>
\nor Z<\/i>; they see what the well \u2014known great sadhaks do. When they see X
\n<\/i>speaking to the C.I.D. man as if he were his oldest
\nfriend or keeping his own kitchen where he invites his relatives and friends; when they see
\nA <\/i>freely reading newspapers, going
\nto hotels and talking to anybody, they naturally feel justified in following their example. And when, in spite of their conduct,
\nthese men get inwardly and outwardly much more than others, I do not think people can be blamed for doing as they do.
\n\t<\/span> <\/p>\n

\nWho gets? How does A <\/i>get more than others inwardly? X <\/i>
\ndoes not get more, he receives more  \u2014if others had an equal receptivity,
\nthey would get as much as he, and some do get plentifully.<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 405<\/font><\/span><\/p>\n

\n

\n

\nOr again, if B <\/i>or C <\/i>prefer not to come to the Dining Room, why should others not follow their example? After all, the
\n <\/i> \u00b4 ..<\/i>
\nGita’s line does apply: yad yad āccurate sresthas tad tad evetaro<\/i> 1
\njanah<\/i>. If the well \u2014known great sadhaks go about loosely, the .<\/i>
\nordinary sadhaks have few good examples to go by. <\/span> <\/p>\n

\n\tThe Mother has never set up
\nA<\/i>, C <\/i>or X <\/i>as great sadhaks and
\nexamples for others to follow  \u2014if people do it, it is their own error and their own responsibility. Even
\nB <\/i>cannot be imitated
\nin everything though he is certainly a very good sadhak. But his not going outside the central compound has been sanctioned by
\nthe Mother from early times because it was his spiritual need. X<\/i>‘s one merit as a sadhak is that he is entirely passive to the
\nMother and receives without question all she gives him. As for his separate kitchen that is Mother’s arrangement for him, not
\nhis own. The friends whom he receives there are people who have great devotion for the Mother or are seeking for light, the others
\ndo not come here though some still would. D <\/i>always expresses adoration for the Mother and myself 
\n\t\u2014she has always known
\nus since the Mother first came to India. Even so this time also X<\/i> refused to have her in his house, so she was put in
\nE<\/i>‘s. It is not
\na bad progress for a man who has been here only a little over a year and had when he came a thousand ties with the world.
\nIt is also something that a man already marked out by some of the greatest English writers of the day as an equal of Keats
\nand Shelley should renounce all publication and all fame and write only for myself and the Mother and the sadhaks. I know
\nhow impossible such a renunciation would be to most poets and writers and it seems to me it should be put to his credit as against
\nany weaknesses he may still be unable to get over. For the matter of that who here has been able to become perfect in a year or
\ntwo of sadhana? Not even the biggest saints or Yogis. <\/span> <\/p>\n

\n\tThe whole idea of great sadhaks and imitation of them is
\nin fact a mistake. Not to imitate others but to keep in mind the Mother’s will and try to follow it is what is asked from the
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\t1 Whatsoever the Best doeth, that the lower kind of man puts into practice.
\n<\/i>Gita 3.21<\/font>
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 406<\/font><\/span><\/p>\n

\n

\n

\nsadhaks. Certainly if any sadhak had to be imitated in outward action, it would be
\nZ <\/i>and Y<\/i>, not A <\/i>or C<\/i>!! But why do they
\nwant to imitate? Obedience to the Mother is the rule of the sadhana, not imitation of
\nA <\/i>or C<\/i>. As for the line in the Gita, it
\nis a statement of what happens in the world, not a rule for Yoga \u00b4 ..<\/i>
\nand the srestha <\/i>here is not the Yogin, but those who are socially first, eminent and leaders.
\n<\/span> <\/p>\n

\n17
\nAugust 1934<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 407<\/font><\/span><\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

The Mother and the Discipline in the Ashram   The Mother in Sole Charge of the Ashram   What your vital being seems to have…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[56],"tags":[],"class_list":["post-2933","post","type-post","status-publish","format-standard","hentry","category-32-the-mother-with-letters-on-the-mother","wpcat-56-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2933","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=2933"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2933\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2933"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2933"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2933"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}