{"id":2948,"date":"2013-07-13T01:44:49","date_gmt":"2013-07-13T01:44:49","guid":{"rendered":"http:\/\/localhost\/?p=2948"},"modified":"2013-07-13T01:44:49","modified_gmt":"2013-07-13T01:44:49","slug":"25-relation-between-the-mother-and-her-children-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\/25-relation-between-the-mother-and-her-children-vol-32-the-mother-with-letters-on-the-mother","title":{"rendered":"-25_Relation between the Mother and Her Children.html"},"content":{"rendered":"
\n\n\n
\n

\n\t
\n\tRelation between the Mother and
\n<\/font><\/b>
\n\t<\/span> <\/p>\n

\n
\nHer Children <\/font><\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\t
\n\tTrue Relation with the Mother
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tWhat is our true relation with the Mother  \u2014the relation of the Mother and her child?
\n\t<\/span> <\/p>\n

\nThe relation of the child to the Mother is that of an entire, sincere and simple trust, love and dependence.
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe relation of the disciple to the Guru in the Guruvada is
\nsupposed always to be that of worship, respect, complete happy confidence, unquestioning acceptance of the guidance. It is only
\nin this Asram that another theory has sometimes been advanced and reached its height as a result of the
\nmisapplication <\/i>or wrong
\nextension of the relation with the human Mother (which in itself, rightly understood, was not to be discouraged as a phase)
\nand also of certain other misunderstood notions  \u2014not only  <\/i>
\nabhimana<\/i>, but egoistic unspiritual demand, hostile criticism, revolt, anger and other still more undesirable vital reactions
\n(usually supposed to be foreign to the spiritual consciousness) have been put forward by some, admitted by many in practice,
\nas a part of the Yoga! I do not see how such a method can lead to any good results in the spiritual life.
\n\t<\/span> <\/p>\n

\n12 January 1932 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThe connection between myself and the Mother is always there, but my vital is interfering, colouring it and making it
\nimpure. <\/span> <\/p>\n

\n\tYes, the connection is always there, in the self and in the psychic; but if
\n\tthere are obstacles in the mind, vital and physical, then the connection
\n\tcannot be manifest or, if it is at all manifest, it is<\/span><\/p>\n

\n <\/p>\n

\n
\nPage <\/font>\u2013 448<\/font><\/span><\/p>\n

\n

\nmixed with elements which make it imperfect and unstable. The true connection is the psychic and spiritual relation; the relation
\nin the other parts must be built up on this psychic and spiritual connection and then it can be permanent.
\n<\/span> <\/p>\n

\n24 April 1932 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nOne rule for you I can lay down, “Do not do, say or think anything which you would want to conceal from the Mother.”
\nAnd that answers the objections that rose within you  \u2014from your vital, is it not? 
\n\u2014against bringing “these petty things” to
\nthe Mother’s notice. Why should you think that the Mother would be bothered by these things or regard them as petty? If
\nall <\/i>the life is to be Yoga, what is there that can be called petty or of no importance? Even if the Mother does not answer, to
\nhave brought any matter of your action and self \u2014development before her in the right spirit means to have put it under her
\nprotection, in the light of the Truth, under the rays of the Power that is working for the transformation 
\n\u2014for immediately those
\nrays begin to play and to act on the thing brought to her notice. Anything within that advises you not to do it when the spirit in
\nyou moves you to do it, may very well be a device of the vital to avoid the ray of the Light and the working of the Force. It
\nmay also be observed that if you open yourself to the Mother by putting the movements of any part of you under her observation,
\nthat of itself creates a relation, a personal closeness with her other than that which her general, silent or not directly invited
\naction maintains with all the sadhaks. <\/span> <\/p>\n

\n\tAll this, of course, if you feel ready for this openness, if the
\nspirit moves you to lay what is in you bare before her. For it is then that it is fruitful 
\n\t\u2014when it comes from within and is
\nspontaneous and true.<\/span><\/p>\n

\n

\n\t18 May 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIt was certainly true that you saw the Mother and she was teaching secrets
\n\tto your inner being  \u2014for your inner being is in close relation with
\n\ther. It is only by your opening yourself that this inner being can come out
\n\tand change the relations of <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 449<\/font><\/span><\/p>\n

\n

\n

\nyour external self with her, remove from it its sense of not being connected, its misunderstandings, wrong attitudes, confused
\nmovements. That is why I am always pressing on you to open and keep in touch with the Force 
\n\u2014for it is your inner being
\nthat feels naturally in touch with it,  \u2014it is only the external and physical mind and vital that feel it is as if it were not real,
\nnot truly connected etc. etc. This you have experienced yourself more than once when the inner being came into the front.
\n<\/span> <\/p>\n

\n3 November 1932 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIt is perfectly true that in your inner being there is nothing that stands between you and nearness to the Mother; but in your
\nouter there are many reactions that make it difficult  \u2014and the chief cause of these reactions is the readiness with which your
\nouter mind listens to the suggestions and accepts the reasonings and obeys the movements of the obscure ignorant physical Nature. That is why I want you to get rid of this habit of the outer mind and to recognise that it is the inner being which is the
\nreal truth of yourself and not this outer consciousness with its confusions which is a present fact but not your true permanent
\nbeing.<\/span><\/p>\n

\n

\n\t9 December 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThis morning I sent a letter to the Mother through X<\/i>, but I
\nhave received no reply. Have I done something wrong? Waiting for a word from her I am suffering greatly.
\n\t<\/span> <\/p>\n

\nThe Mother replied to you through X <\/i>that you could take the rest you wanted 
\n\u2014at any rate she told him to tell you that; I
\nhope he did so. <\/span> <\/p>\n

\n\tFeelings of this kind ought to be rejected always and there is
\nnothing else to be done with them. The relation with the Divine, the relation with the Mother must be one of love, faith, trust,
\nconfidence, surrender  \u2014any other relation of the vital ordinary kind brings reactions contrary to the sadhana, 
\n\t\u2014desire, egoistic
\n <\/i> abhimana<\/i>, demand, revolt and all the disturbance of ignorant
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nrajasic human nature from which it is the object of the sadhana to escape.
\n<\/span> <\/p>\n

\n26 April 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI am afraid you have allowed some old movement of the vital to come up and obstruct the work that was being done.
\n<\/span> <\/p>\n

\nYou know perfectly well that your inner being is near to the Mother, can feel her peace and force, can receive her thought, can
\nrespond and that that is the one thing that helps you. When you speak of the Mother seeming aloof to your senses, you are referring evidently to the physical nearness. You know very well what was the reason why it could not be for the time. But even there
\nthere was a great improvement recently and it was becoming possible and natural for you to approach the Mother physically
\nwithout the old vital reactions, and the Mother was welcoming the change. This is not a time to allow the old reactions to
\ncome up and impede or throw back the progress made. Cast off this invasion, let your consciousness recover the quietness
\nit was more and more gaining, let your soul go on growing as it was growing 
\n\u2014throw out this reaction that impedes it. Let
\nthe Divine work in you and establish in time the true outward and inward relation which is the only one that can satisfy and
\nendure.<\/span><\/p>\n

\n

\n\t7 September 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWhy do I get angry and make myself miserable when Mother
\nproposes something I do not like, such as putting X <\/i>with me in my house? If Mother herself wants it, why should I object
\nand feel sorry about it? <\/span> <\/p>\n

\n\tIt is desire and jealousy that are the cause of these movements.
\nIt prevents you from seeing that each is dealt with according to the needs and possibilities of his case. Your vital wishes on the
\ncontrary to impose a rule by which you shall get what the vital wants and if it does not, and if another gets it, you consider
\nit a personal wrong and an injustice. So if something disagreeable to your vital, e.g. putting
\nX<\/i>, is suggested, you consider that because the Mother’s proposal was
\n\tdisagreeable to you,<\/span><\/p>\n

 <\/p>\n

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

\n

\n

\ntherefore it was wrong. The whole thing is that 
\n\u2014that you are putting a personal standard  \u2014the standard of your desires and
\nfeelings  \u2014as the measure of truth and right. Most men do that  \u2014almost all practically; but to do Yoga you must free yourself
\nfrom that altogether. You are concerned only with yourself and the Divine; in your relations with the Divine you are concerned
\nnot with the Divine’s satisfaction of your personal desires, but with being pulled out of these things and raised to your highest
\nspiritual possibilities, so that you may become united with the Mother within and as a result in the outer being also. That
\ncannot be done by satisfying your vital desires  \u2014to do so would only increase them and give you into the hands of the ignorance
\nand restless confusion of the ordinary Nature. It can be done only by your inner trust and surrender and by the pressure of
\nthe Mother’s peace and Force working from within and changing your vital nature. It is when you forget this that you go
\nwrong and suffer; when you remember it you progress and the difficulties become less and less insistent.
\n<\/span> <\/p>\n

\n13 September 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI have heard that the Mother gives flowers to those waiting for her on the stairs at noon. I feel I should try to be present there,
\nto break my habit of shyness and to recognise her not only as the spiritual Mother but as the loving and compassionate
\nhuman Mother as well. <\/span> <\/p>\n

\n\tThe Mother is not giving every day, only from time to time. But
\nwhy do you want to meet her as a “human” mother  \u2014if you can see the divine Mother in a human body, that should be enough
\nand a more fruitful attitude. Those who approach her as a human Mother often get into trouble by their conception making
\nall sorts of mistakes in their approach to her.<\/span><\/p>\n

\n

\n\t2 May 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tYou are the Mother’s child and the Mother’s love to her children
\nis without limit and she bears patiently with the defects of their nature. Try to be the true child of the Mother: it is there within
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\n\tyou, but your outward mind is occupied by little futile things and too often in a violent fuss over them. You must not only see
\nthe Mother in dream but learn to see and feel her with you and within you at all times. Then you would find it easier to control
\nyourself and change,  \u2014for she being there would be able to do it for you.
\n\t<\/span> <\/p>\n

\n30 May 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThe sadhak feels alone and suffers when he does not have the Mother’s presence. Does the Mother likewise feel alone in
\nthe absence of her child? Is she more miserable than a human mother would be?
\n<\/span> <\/p>\n

\nIf that were the case the Mother would have to be in a profound state of million
\n\t\u2014fold misery all the time  \u2014for why should she
\nbe miserable only for the sadhak  \u2014why not for each soul that is wandering in the Ignorance? The child need not be miserable,
\nbut simply come back when the Mother calls.<\/span><\/p>\n

\n

\n\t24 September 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIf one looks into his own heart, he cannot fail to find the
\nMother’s smile there. Why go out of one’s heart, then, and seek for her smile outside? Why are so many here burdened
\nwith difficulties, falls, attacks, gloom and despair? Is it not because they seek the external part of the Mother, her physical
\nnearness, touch, etc., instead of going inside? <\/span> <\/p>\n

\n\tQuite right. To live inside is the first principle of spiritual life
\nand from inside to reshape the physical existence. But so many insist on remaining in the external and their relation with the
\nMother is governed by the ordinary reactions of the external unspiritualised nature.
\n\t<\/span> <\/p>\n

\n21 April 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYou have written to some people about “an inner close relation” with the Mother. I want to know what is the truest
\nand most real relation with her. Isn’t the soul relation with her the only true one? What is the soul relation? How am I to
\nrecognise it? <\/span> <\/p>\n

 <\/p>\n

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

\n

\n

\nAn inner (soul) relation means that one feels the Mother’s presence, is turned to her at all times, is aware of her force moving,
\nguiding, helping, is full of love for her and always feels a great nearness whether one is physically near her or not 
\n\u2014this relation
\ntakes up the mind, vital and inner physical till one feels one’s mind close to the Mother’s mind, one’s vital in harmony with
\nhers, one’s very physical consciousness full of her. These are all the elements of the inner union, not only in the spirit and self
\nbut in the nature. <\/span> <\/p>\n

\n\tI do not recollect what I had written, but this is the inner
\nclose relation as opposed to an outer relation which consists only in how one meets her on the external physical plane. It is
\nquite possible  \u2014and actual  \u2014to have this inner close relation even if physically one sees her only at pranam and meditation
\nand once a year perhaps on the birthday.<\/span><\/p>\n

\n

\n\t29 June 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI don’t feel any personal relation with the Mother. There lies
\nthe whole difficulty of the sadhana. <\/span> <\/p>\n

\n\tOne has to become conscious by the awakening of the inner
\nmind and vital  \u2014or best of all by the awakening of the psychic. It is quite possible for two persons to have a relation of which
\none is conscious and the other is not  \u2014his mental blindness or vital misunderstandings coming in the way. That is frequent
\neven in ordinary life. Very often one becomes conscious of it only when he loses it (by the death of the other person or otherwise)
\nand is then full of repinings for his blindness.<\/span><\/p>\n

\n

\n\t20 July 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThis thought of yours that Mother cares for all as her children and does not
\n\tcare for you is evidently a quite groundless idea and does not rest on any
\n\tsolid basis. She is as affectionate in her love and care for you and in her
\n\tway towards you as to any others and more than to most. There is nothing
\n\tsolid or specific that we can see on which the idea can rest. Certainly, it
\n\tcorresponds to no reality in the Mother’s feelings.
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nBut I have noted that this kind of idea always <\/i>comes up in the minds of sadhaks and sadhikas (especially the latter) when they
\nbecome despondent or listen to the suggestions from outside them. Always they say the same thing as you, “You love and
\ncare for all; only for me you do not love and care. I am evidently unfit for the Yoga or you would not keep me far from you like
\nthat. I shall never arrive at anything. What is the use of my remaining here only to trouble you? What have I to live for?”
\nBut when the psychic being is well awake, then these thoughts, this despondency, these wrong notions are bound to go away.
\nWhat you feel therefore is just this despondency and the wrong suggestions it brings; it does not correspond to any reality in the
\nMother’s feelings or behaviour towards you. It will go with the rest as the inner being, the soul in you comes more and more
\nforward  \u2014for the soul in you knows that it loves the Mother and the Mother loves you; it cannot be blinded by the suggestions
\nthat deceive the mind and the vital nature. <\/span> <\/p>\n

\n\tDo not therefore remain in these thoughts that have no
\nfoundation but are only a mood of despondency or a suggestion from outside. Let the psychic being in you grow and the
\nMother’s force work. The relation of the child and the Mother is there in your soul; it will make itself felt in your mind and
\nvital and physical consciousness till it becomes the foundation of the whole consciousness on which all the sadhana can be firm
\nand secure.<\/span><\/p>\n

\n

\n\t26 July 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe connection between you and the Mother is there and has
\nalways existed. Inside it is very evident and, when you are in the psychic condition, that which is inside begins to work. It is only
\nthe physical mind that suggests the idea to the contrary because outward circumstances are still inharmonious and unfavourable.
\nDo not allow these suggestions to sway you. Seek the connection within you in your psychic being; then even through the outward
\ncircumstances it will shine out and change all into oneness.<\/span><\/p>\n

\n

\n\t5 June 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

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

\n

\n

\nMy condition is changing so often; it is as if I were walking on hilly ground with plenty of ditches on the way. I am hardly
\nout of one ditch and able to get a breath of fresh air than I find myself in another ditch. I often feel that I am hopelessly
\nbad. I know that I would not feel this way if I knew myself to be the Mother’s. I pray, make me feel that. Open my eyes to
\nsee, or rather give me the eyes to see, for I seem to have lost them.
\n<\/span> <\/p>\n

\nYou know now what this depression and the feelings that come with it are 
\n\u2014they are the recurrences of the old unconsciousness
\nattempting to prevent the rapid or full flowering of the inner consciousness which was growing in you. You should therefore
\nnot accept the suggestions of the depression or the idea of not being the Mother’s. The eye within is growing 
\n\u2014it is sure to be
\nfull and open after a time. It is why the old consciousness is trying hard to return and keep hold. You must get more and more to
\nsay no to its suggestions and efforts  \u2014so that the development may go more quickly.
\n<\/span> <\/p>\n

\nJuly 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIf a man feels, “I am the happiest child of the Mother”, is it due to ego \u2014feeling?
\n<\/span> <\/p>\n

\nIt depends on the source of the feeling. If it is true happiness, then it is not ego. If it is due to a feeling of superiority, then it is ego.
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nInner Contact with the Mother
\n<\/a> <\/span><\/b><\/p>\n

\n <\/p>\n

\n\tLet the inner contact with the Mother increase 
\n\u2014unless that is
\nthere, the outer contacts if too much multiplied easily degenerate into a routine.
\n\t<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tToday while going to the Mother, I felt concentrated in the mind, with a
\n\twill to get contact with the Mother. Then I found that my mind was opening
\n\tto the Light. I saw flashes of golden light two or three times. In the
\n\tmorning I remained peaceful and quiet and later I saw the Light many times.
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nIt was the contact with the Mother that originally brought the opening to the Light, the descent of the golden light, the wideness
\nand the knowledge. The two things naturally go together or follow one on the other; it is a mistake to think that there is any
\nincompatibility or opposition between them.<\/span><\/p>\n

\n

\n\t11 September 1931
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tOn waking up this morning, I felt myself in contact with the
\nMother’s consciousness; it gave me a good feeling and even Ananda. While meditating this morning, my mind opened up
\nabove and the contact deepened and I felt aspiration and peace. I have been able to progress and get experiences by keeping
\ncontact with the Mother’s consciousness; but I have the idea that this contact is not enough to give me all the experiences I
\naspire for. <\/span> <\/p>\n

\n\tThat is your mistake to think the contact is not enough. The
\ncontact with the Mother’s consciousness will lead to all <\/i>necessary realisations and the fulfilment of all true aspirations.
\n\t<\/span> <\/p>\n

\n14 January 1932 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIn my waking consciousness I feel that I flow always in the stream of sadhana, but in my sleep I am quite a different
\nperson. I want to be changed in my sleep also. During sleep I want to keep in constant contact with the Mother. Is there any
\nprocess or should I simply call her help before I retire to bed? <\/span> <\/p>\n

\n\tAspire and want it always 
\n\t\u2014that is the first thing. As for methods, perhaps it is best not to go to sleep straight in the ordinary way, but to meditate and through meditation pass into sleep.
\n\t<\/span> <\/p>\n

\nAt least before going to bed have a meditation.<\/span><\/p>\n

\n

\n\t13 September 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI was feeling very happy alone in my room, with an inner
\nfeeling of the Mother’s consciousness. When I went to see X<\/i>, I felt ill
\n\tat ease and I lost the inner contact with the Mother. Mixing with people
\n\tdestroys the inner feeling, but I cannot<\/span><\/p>\n

 <\/p>\n

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

\n

\n

\nalways remain secluded. What is the best thing to do? <\/span> <\/p>\n

\n\tYou have to learn to live in yourself with the Mother, in contact
\nwith her consciousness, and meet others only with your exterior surface.
\n<\/span> <\/p>\n

\n9 April 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nToday while engaged in work I felt a peaceful energy and something like ice touching my head. Then the knowledge
\ncame to me: “The Mother is always near us, though physically we do not see her, and she is removing all kinds of weakness
\nwith the touch of her affectionate hand. In every way she stands behind us secretly.” This thing was like a feeling and a
\nvision, almost like a realisation. Was it the psychic feeling of the Mother’s presence in us?
\n<\/span> <\/p>\n

\nIt is a realisation attended with vision and feeling. It is the psychic and the mental together that produced it.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThe one thing that is most needed for this sadhana is peace, calm, especially in the vital 
\n\u2014a peace which depends not on
\ncircumstances or surroundings but on the inner relation with a higher consciousness which is the consciousness of the Divine,
\nof the Mother. Those who have not that or do not aspire to get it can come here and live in the Asram for ten or twenty years
\nand yet be as restless and full of struggle as ever,  \u2014those who open their mind and vital to the Mother’s strength and peace
\ncan get it even in the hardest and most unpleasant work and the worst circumstances.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI would like the Mother to fix my timings as to what should be done at what time for the whole day. I will abide by whatever
\nshe determines for my progress. <\/span> <\/p>\n

\n\tTo fix times is not possible or desirable 
\n\t\u2014you must yourself
\norganise your day in such a manner as to make the best use of it and let the
\n\tMother know how you do it.
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nI am ready to give up all my relations with everyone and be merged in the Mother alone. Please tell me what rules I should
\nfollow to overcome all obstacles. May Mother help me both inwardly and outwardly.
\n<\/span> <\/p>\n

\nThe most important thing is to be turned inwardly towards the Mother and to her alone. To avoid too many outward contacts
\nis necessary only in order to help in this  \u2014but it is not necessary nor desirable to avoid all contacts with people. What is necessary
\nis to meet these contacts with the right inner consciousness, not throwing yourself out 
\n\u2014treating them as things of the surface  \u2014not getting attached to them or absorbed by them in any way.<\/span><\/p>\n

\n

\n\t28 October 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI wanted to ask you whether what I have said about my inner
\ncontact with the Mother is true or not. It may be that my vital mind is deluding me about this.
\n\t<\/span> <\/p>\n

\nAt any rate if you want the Mother’s contact always, you must get rid of depression and the mental imaginations that bring it.
\nNothing comes more in the way than that.<\/span><\/p>\n

\n

\n\t3 January 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tNo one need be jealous of anything or anybody, since each has
\nhis own point of contact which nobody else has  \u2014apart from what all have.
\n\t<\/span> <\/p>\n

\n4 January 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYou wrote to me that making Pranam to the Mother would bear fruit “if one keeps the right contact with her inwardly all
\nday”.1 What exactly did you mean? <\/span> <\/p>\n

\n\tI meant the inner contact in which one either feels one with her
\nor in contact with her or aware of her presence or, at the very least, turned towards her always.
\n\t<\/span> <\/p>\n

\n18 March 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\n
\n1 See letter of 16 March 1935 on page 532 \u00ad 33. 
\n\u2014Ed<\/i><\/font><\/span><\/p>\n

 <\/p>\n

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

\n

\n

\nFor a long time I was thinking of meeting the Mother but was hesitating to ask for an interview. Last night in dream I met
\nher and had a talk with her. Was it the real Mother I met or some constructed figure of my dream
\n\u2014mind?
\n<\/span> <\/p>\n

\nOf course, it was the Mother you met and the meeting must have been due to your thought about meeting her.
\n<\/span> <\/p>\n

\n9 June 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIf it is like that, it is probably because you are living outside, allowing yourself to be disturbed by outward contacts. One
\ncannot find happiness of a lasting character unless one lives within. Work, action must be offered to the Mother, done for
\nher sake only, without any thought for yourself, your own ideas, preferences, feelings, likes and dislikes. If one’s eyes are fixed on
\nthese latter things, then at every step one gets some friction either in the mind or vital or, if these are comparatively quiet, in the
\nbody and nerves. Peace and joy can only become stable if one lives within with the Mother.
\n<\/span> <\/p>\n

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

\n\t
\n\tThe Right Way of Loving the Mother
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tThe contact between mother and child means not only that the mother should love the child but that the child should love
\nthe mother and obey her. You want to be the true child of the Mother, but the first thing for that is to put yourself into her
\nhands and let her guide you and to follow her will  \u2014and not disregard it or revolt against her. You know all this perfectly
\nwell  \u2014why do you ignore it? <\/span> <\/p>\n

\n\tIt is part of the true Mother’s love not to do whatever the
\nvital of the child demands, for she knows that it would be extremely bad for him. Do not obey the impulse of the vital, but
\nfollow rather your true perception and make yourself a channel for the will of the Mother 
\n\t\u2014because her will is always that you
\nshould grow into your true being. <\/span> <\/p>\n

\n

 <\/p>\n

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

\n <\/p>\n

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

\n

 <\/p>\n

\n\tThe love which is turned towards the Divine ought not to be the usual vital feeling which men call by that name; for that is
\nnot love, but only a vital desire, an instinct of appropriation, the impulse to possess and monopolise. Not only is this not the
\ndivine Love, but it ought not to be allowed to mix in the least degree in the Yoga. The true love for the Divine is a self
\n\u2014giving,
\nfree of demand, full of submission and surrender; it makes no claim, imposes no condition, strikes no bargain, indulges in no
\nviolences of jealousy or pride or anger  \u2014for these things are not in its composition. In return the Divine Mother also gives herself,
\nbut freely  \u2014and this represents itself in an inner giving  \u2014her presence in your mind, your vital, your physical consciousness,
\nher power re \u2014creating you in the divine nature, taking up all the movements of your being and directing them towards perfection
\nand fulfilment, her love enveloping you and carrying you in its arms Godwards. It is this that you must aspire to feel and possess
\nin all your parts down to the very material, and here there is no limitation either of time or of completeness. If one truly aspires
\nand gets it, there ought to be no room for any other claim or for any disappointed desire. And if one truly aspires, one does
\nunfailingly get it, more and more as the purification proceeds and the nature undergoes its needed change.
\n\t<\/span> <\/p>\n

\nKeep your love pure of all selfish claim and desire; you will find that you are getting all the love that you can bear and absorb
\nin answer. <\/span> <\/p>\n

\n\tRealise also that the Realisation must come first, the work to
\nbe done, not the satisfaction of claim and desire. It is only when the Divine Consciousness in its supramental Light and Power
\nhas descended and transformed the physical that other things can be given a prominent place 
\n\t\u2014and then too it will not be the
\nsatisfaction of desire, but the fulfilment of the Divine Truth in each and all and in the new life that is to express it. In the divine
\nlife all is for the sake of the Divine and not for the sake of the ego. <\/span> <\/p>\n

\n\tI should perhaps add one or two things to avoid misapprehensions. First, the
\n\tlove for the Divine of which I speak is not a psychic love only; it is the
\n\tlove of all the being, the vital and vital \u2014physical included,  \u2014all
\n\tare capable of the same <\/span> <\/p>\n

 <\/p>\n

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

\n

\n

\nself
\n\u2014giving. It is a mistake to believe that if the vital loves, it must be a love that demands and imposes the satisfaction of its
\ndesire; it is a mistake to think that it must be either that or else the vital, in order to escape from its “attachment”, must draw
\naway altogether from the object of its love. The vital can be as absolute in its unquestioning self
\n\u2014giving as any other part of the
\nnature; nothing can be more generous than its movement when it forgets self for the Beloved. The vital and physical should both
\ngive themselves in the true way  \u2014the way of true love, not of ego desire.
\n<\/span> <\/p>\n

\n1 August 1931 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhat I want of you is not to love the Mother from a distance, but to become accustomed to feel her presence, her help, the working
\nof her forces even when she is not physically present and this not only in your sleep or inward
\n\u2014drawn condition (which seems to
\nbe sufficiently easy for you) but in your waking consciousness whether in meditation or in ordinary hours. And this I want
\nbecause it would give a great push to your Yoga. It would besides give a deeper meaning and power to your physical contact with
\nher. I am sure that all this will come fully in time.<\/span><\/p>\n

\n

\n\t22 November 1931
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI have been here for one and a half years but I know nothing
\nof the sadhana. I meditate, but nothing happens in the meditation. I feel there is no love in me towards the Mother. What
\nshall I do to feel this love? <\/span> <\/p>\n

\n\tBecome truthful, pure, sincere, straightforward.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nParts of my being are insisting on a physical expression of the Mother’s love. Although at present there is no attack or
\ndepression, there is only dryness and dullness. Even if the sadhana returns and I get very high or deep experiences, they
\nwill be worth little so long as my love for the Mother does not return.
\n  <\/span><\/p>\n

\n <\/p>\n

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

\n

\nIt is a mistake to think like that. The experiences prepare the different parts of the being for loving in the right way, so that
\nit is not the soul alone that loves. So long as they are open to ignorance and ego they cannot receive and hold the love rightly.
\n<\/span> <\/p>\n

\n23 October 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nBoth the love for the Mother which you feel so strongly and the other tendency of harmony and affection with those with
\nwhom you live or work come from the psychic being. When the psychic intensifies its influence, this love for the Mother becomes
\nstrong and is the main mover of the nature. But there is also a feeling of good will, harmony, kindness or affection towards
\nothers which also comes up and is not so much personal as the result of the soul’s inmost relation to all souls who are children
\nof the Mother. There is no harm in this psychic feeling, on the contrary it creates happiness and harmony 
\n\u2014it is only the vital
\nlove between persons that has to be rejected because it draws away from full consecration to the Divine. But this helps the
\ngrowth of the soul into the Mother’s consciousness and helps the work and helps also the inner life to grow.
\n<\/span> <\/p>\n

\n10 February 1936 <\/span> <\/p>\n

\n\t
\n\tReceiving What the Mother Gives
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tThe Mother gives whatever is necessary for each one; she does not withold what one requires and is capable of receiving. It
\nis we who are not ready to receive what she gives. <\/span> <\/p>\n

\n\tYes, Mother is always willing to give and nothing pleases her
\nbetter than to see her children receiving what she has to give.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\tTelling the Whole Truth
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tThe unwillingness to tell the whole truth, the wish to conceal or justify things is another general trait of human nature which is
\ncommon in the Asram. It is perfectly true that to do that is to stand in the way
\n\tof one’s own progress, but the lower nature is<\/span><\/p>\n

 <\/p>\n

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

\n

\n

\nstrong and overcomes the buddhi<\/i>. People also think that Mother will not know if they do not tell or at least she won’t know the
\nphysical facts even if she can read the inner movements and they prefer to conceal or else to write in such a way that they may
\nstand well in her eyes. This weakness like others can only go by the growth of the psychic and its taking hold of the mind and
\nvital so that they will not be able to hide from themselves their own wrong movements or try to hide them from the Mother.
\n<\/span> <\/p>\n

\n30 January 1936 <\/span> <\/p>\n

\n\t
\n\tPsychic Relation with the Mother
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tYour dream was certainly not a mere dream or an imagination, but a true experience. It expressed the relation between your
\npsychic being and the Mother. <\/span> <\/p>\n

\n\tThat relation is always there; it is prevented from filling up
\nthe whole vital and physical consciousness by the old habitual movements that return upon the lower vital and physical and by
\nthe assent some part of the mind, when it is obscured, gives to these movements. Do not allow your mind to give this assent,
\nand do not allow any demand to rise in your vital, for it is usually some vital demand or disappointment of demand that is
\nthe occasion for these returns. <\/span> <\/p>\n

\n\tThe whole mental, vital and physical consciousness will then
\nbegin to be filled with the permanent relation which is natural to the psychic part of you. There would then be no serious difficulty
\nor disturbing struggle.<\/span><\/p>\n

\n

\n\t26 April 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThroughout the day my vital has wept. It feels that the Mother
\nis unsympathetic to it and laments that it is deprived of her affection. It stumbles at her silence; it shrinks at her neglect.
\n\t<\/span> <\/p>\n

\nAll that is simply the unregenerated vital which is full of ego and desire and demand and therefore of dissatisfaction, complaint,
\nfalse ideas and self \u2014made sorrow. <\/span> <\/p>\n

\n\tBut there is another movement in me which wants to avoid all
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nsuch sorrows and joys and just depend on the Mother. It does not want anything from her, but wants to give itself to her,
\nand prays to her to come down and uplift it. This movement is in the heart. Its principal feature is surrender.
\n<\/span> <\/p>\n

\nWhat you write here is an exact description of the psychic being and its relation to the Mother. That is the true relation. If you
\nwant to succeed in this Yoga, you must take your stand on the psychic relation and reject the egoistic vital movement. The
\npsychic being coming to the front and staying there is the decisive movement in the Yoga. It is that which happened when you saw
\nthe Mother last  \u2014the psychic being came in front. But you must keep it in front. You will not be able to do that if you listen to
\nthe vital ego and its outcries. It is by faith and surrender and the joy of pure self
\n\u2014giving  \u2014the psychic attitude  \u2014that one grows
\ninto the Truth and becomes united with the Divine.<\/span><\/p>\n

\n

\n\t26 February 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tYou wrote that when I saw Mother last time my psychic being
\nwas in the front. <\/span> <\/p>\n

\n\tNo. I said it came out as the result of your last coming to Mother 
\n\t\u2014I meant by that what Mother put there. It was evident to me afterwards by your condition.
\n\t<\/span> <\/p>\n

\nNow I remember my inner state at the time, but I do not recall anything special in it. When I met Mother I was simply quiet
\nand a little dependent on her. <\/span> <\/p>\n

\n\tThat was enough to allow Mother to work. It is when the vital
\ndemands, complains, becomes sorrowful and tragic that difficulty is created.
\n\t<\/span> <\/p>\n

\n27 February 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nHow can I know the Mother’s will? If I feel that it is inconvenient to do
\nsomething, does it mean that it is against her will? <\/span> <\/p>\n

 <\/p>\n

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

\n

\n

\nHow can your convenience or inconvenience be the indication of the Mother’s will? You have to develop the psychic feeling which
\ndistinguishes the truth from the falsehood, the divine from the undivine.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nDo love and faith have the same meaning? I feel that where there is faith in the Mother, love is also there. Without the
\nfaith, there is no love; without the love, there is no faith. Am I right?
\n<\/span> <\/p>\n

\nNot always. There are plenty of people who have some faith without love, though they may have a certain kind of mental
\nbhakti, and plenty who have some love but no faith. But if it is the true psychic love, then faith goes with it, and if there is the
\nentire faith, then the psychic love becomes soon awake. <\/span> <\/p>\n

\n\tSpeaking with X<\/i>, I said: “Where there is faith in the Mother,
\nthere is love as well.” <\/span> <\/p>\n

\n\tYou are right 
\n\t\u2014if it is the soul’s faith, the soul’s love  \u2014but in
\nsome there is only a vital feeling and that brings, when it is disappointed, revolt and anger and they go away.
\n\t<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhat kind of feeling is it that gets satisfaction and Ananda only in seeing the Mother?
\n<\/span> <\/p>\n

\nIt is psychic. <\/span> <\/p>\n

\n\tWhat kind of feeling is it that gets satisfaction and Ananda
\nonly in remembering the Mother? <\/span> <\/p>\n

\n\tPsychic.
\n<\/span> <\/p>\n

\nWhat kind of feeling is it that gives a wound in the heart on hearing anything against the Mother?
\n<\/span> <\/p>\n

\nPsychic.
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nWhat kind of feeling is it that makes one feel the Mother’s presence in the heart, even though one is physically far from
\nher? <\/span> <\/p>\n

\n\tPsychic.
\n<\/span> <\/p>\n

\nHow shall I be able to judge that I am in the full state of psychic love?
\n<\/span> <\/p>\n

\nBy the absence of ego, by pure devotion, by submission and surrender to the Divine.
\n<\/span> <\/p>\n

\n9 May 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhen all is calm and quiet I feel a depth in my heart; a sweet feeling wells out constantly, equally for all. It goes up to the
\nMother continuously. There is a sense of sweet relation with the Divine. It softens all the being 
\n\t\u2014it is calm, quiet, full of
\nsweet peace and satisfaction. <\/span> <\/p>\n

\n\tThat is the psychic love.
\n<\/span> <\/p>\n

\n26 October 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nFrom the morning there has been a feeling of nearness to the Mother, almost as if there were no difference between us. But
\nhow can that be possible, as there is such a great gulf between her and me? I am on the mental plane and she is on the highest
\nSupramental. <\/span> <\/p>\n

\n\tBut the Mother is there not only on the Supramental but on all
\nthe planes. And especially she is close to everyone in the psychic part (the inner heart), so when that opens, the feeling of nearness
\nnaturally comes.<\/span><\/p>\n

\n

\n\t11 December 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWhy do I not feel love and Ananda every time I see the Mother?
\n\t<\/span> <\/p>\n

\nAs for the love and Ananda, it depends on the psychic coming up.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

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

\n

\n

\nFor two days there was an intense love for the Mother and for you; the whole being was possessed with this love. Then there
\nwas only a partial effect of it  \u2014a high and deep reverence for the Master and the Mother and a happiness that no worldly
\npleasure can give. <\/span> <\/p>\n

\n\tThat was obviously psychic.
\n<\/span> <\/p>\n

\nI often mark that when an inner love springs out for the divinity, tears follow.
\n<\/span> <\/p>\n

\nThese are psychic tears of devotion etc.<\/span><\/p>\n

\n

\n\t25 August 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tA visitor was leaving the Asram today. When the Mother
\nfinished the Pranam ceremony and began to go up the stairs, this lady began to weep. Was it due to her psychic coming in
\nfront for a while? <\/span> <\/p>\n

\n\tIt is not a question of the psychic coming in front. She has a
\npsychic being which is awake and has long been in connection with the Mother on the inner plane.
\n\t<\/span> <\/p>\n

\n28 August 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nDuring my turn at darshan, the consciousness was simply held in a spell and thrilled. It was quite wonderful and brought my
\npsychic in front. What is this thrill that passes through my whole body and makes the adhar still for a time?
\n<\/span> <\/p>\n

\nOf course it is the thrill of the Mother’s touch coming from above and felt by the psychic and vital together.
\n<\/span> <\/p>\n

\n28 August 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nCan there be a conscious contact with the Mother through the psychic being in the heart before the psychic comes forward
\nfully? <\/span> <\/p>\n

\n\tYes. The psychic is always there.
\n<\/span> <\/p>\n

\n21 September 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n <\/p>\n

\n
\nPage <\/font>\u2013 468<\/font><\/span><\/p>\n

\n

\nThat which calls is your own psychic being whose place is deep inside behind the heart
\n\u2014centre. Many people feel at times the
\ncall for the Mother going on from there. It comes more easily in sleep or in a half
\n\u2014waking condition because then the surface
\nmind is not active so that what is going on within in the inner being can manifest itself.
\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

\nWhen I spoke of “loneliness”, I meant that some part of the being feels that although the Mother loves me very much, I
\nam unable to love her  \u2014as if there were no element of love in my nature.
\n<\/span> <\/p>\n

\nIt can’t be the psychic in that case. The psychic never feels that it cannot love the Divine.
\n<\/span> <\/p>\n

\n4 December 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIf the present intensity prolongs itself, I hope that within a few days you will see my whole nature engrossed only in feeling,
\nthinking, acting round the word “Mother”. That would of itself be the psychic state.
\n<\/span> <\/p>\n

\n5 December 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI pray: “Dear Mother, either give me psychic love or give me death. Let no third thing come to me. This is my final
\nresolution.” <\/span> <\/p>\n

\n\tThis is altogether the wrong attitude. It is once more the vital
\ncoming in  \u2014it is not a psychic attitude. If in asking for the psychic love, you take an attitude that is vital not psychic, how
\ndo you expect the psychic to come?<\/span><\/p>\n

\n

\n\t2 March 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tMy consciousness is concentrated only on the Mother’s heart, as if it were
\n\tthere in her and one with her. It thinks only of oneness with her; it says,
\n\t"I am there in her and I must be there. I need nothing else  \u2014that is
\n\tenough." It does not allow any other thought, not even higher or spiritual
\n\tthoughts. How do you look upon this attitude?  <\/span> <\/p>\n

 <\/p>\n

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

\n

\n

\nThe attitude is good for the awakening of the psychic and the inner being generally. But if higher experience comes, it should
\nnot be stopped.<\/span><\/p>\n

\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tAm I right that for the last four years my psychic is always
\nactive and in front? Can the Mother now deal with me without any consideration of upsetting my nature parts?
\n\t<\/span> <\/p>\n

\nIf your psychic is in front and active, i.e. busy changing and controlling the mind, vital and physical, how is it that there is
\nan upsetting of your nature by the Mother’s dealings with you? If the psychic is in front and active, it would immediately tell
\nany part of the nature that wanted to get upset, “Whatever the Mother does or decides must be accepted with surrender and
\ngladness. The mind must not believe that it knows better than the Mother what ought to be done, the vital must not want the
\nMother to act according to its wants and preferences. For such ideas and desires belong to the old nature and have no place in
\nthe psychic and spiritual. They are the errors of the ego.” And if it had the control of the nature, the upsetting would at once cease
\nor fade away. Indeed if it had full control, such upsettings would be impossible. It must be assumed therefore that the psychic
\nmay have been exerting some influence on the being, but that its control is far from complete or that the vital has risen up
\nand covered the psychic and suspended its influence. But if the psychic is fully in front, not veiled or not merely emerging, then
\nit would be impossible to cover it up altogether  \u2014there could only be at most an upsetting on the surface while within all
\nremained quiet, conscious and devoted.<\/span><\/p>\n

\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWhen I called down the Purity from above, the whole being was filled with
\n\tPeace and Purity and I felt the Mother’s Presence in the heart. An intense
\n\taspiration rose from the heart, from below, in fact, from all parts of the
\n\tbeing. The heart was filled with adoration for the Mother; there was
\n\tdevotion and genuine surrender.
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nThat is one of the most important things for the psychic opening and the inner relation to the Mother.
\n<\/span> <\/p>\n

\nI pray for Purity and Peace above all. With these I am sure of union with the Mother. Am I not correct?
\n<\/span> <\/p>\n

\nYes. <\/span> <\/p>\n

\n\tI pray for your observations regarding this psychic experience.
\nWas it not psychic? <\/span> <\/p>\n

\n\tYes, certainly, it was a psychic opening and at the point emphasised, which is very important 
\n\t\u2014the opening to the higher Purity.
\n<\/span> <\/p>\n

\n14 July 1937 <\/span> <\/p>\n

\n\t <\/p>\n

\n\tThe Vital Element of Love
\n\t<\/a>
\n<\/span><\/b><\/p>\n

\n\t <\/p>\n

\nAs for the eagerness <\/i>to see the Mother, it depends on the nature of the feeling. If there is no demand or claim in it, no dissatisfaction
\nwhen it is not fulfilled, but only the feeling of the will to see her whenever possible and the joy of seeing her, then it is all right.
\nOf course no trace of anger or jealousy must be there. The vital has also to participate in the sadhana, so the mere fact that there
\nis a vital element does not make the thing wrong, provided it is a vital element of the right kind.
\n<\/span> <\/p>\n

\n6 December 1931 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYesterday I found a picture of a pretty peacock, which I cut out and put on the envelope with my letter to the Mother.
\nBut in answer Mother sent me an envelope with a picture that seemed meaningless to me. Then I got confused in my thoughts
\nand feelings. I thought, why did the Mother not understand what I wanted to say? Like this I lost connection with the true
\nattitude and felt all wrong and in confusion. <\/span> <\/p>\n

\n\tIt is again your own misunderstanding that you have erected between yourself
\n\tand the Mother. The picture \u2014flower which she sent to you in return for your
\n\tpeacock is the pomegranate \u2014flower, the flower of Divine Love and I do not
\n\tknow what better answer you could have expected. Yet merely because you
\n\tcould<\/span><\/p>\n

 <\/p>\n

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

\n

\n

\nnot recognise it in its reduced picture form, you jumped to the conclusion that the Mother had not understood you or else that
\nshe refused to make any response to you. This with still worse feelings was what you used to do when she was giving flowers
\nand it was because of this violent and ignorant wrong reaction that she had to stop giving flowers to you. How can you expect
\nany answer to your expression when you meet the answer in this way? It is quite true that there is still behind your reaction
\nor associated with it a measure of vital demand and expectation of return and the old want of confidence. The movement may
\nhave come from the psychic but around it there was this vital mixture. You must first learn, therefore, to give yourself without
\ndemanding a return and you must learn to accept the Mother’s action, whatever it may be, without judging it, since it is repeatedly proved that in judging you put an ignorant misconstruction upon it. The inmost being, the psychic, accepts without question,
\nbecause it has faith in the Divine; by that psychic acceptance the soul opens, the mind clarifies, the vital is purified and enlightened
\nand a spiritual change becomes possible.<\/span><\/p>\n

\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWhat you have felt is a revival or return on you of the lower
\nvital with its demands and desires. Its suggestion is, “I am doing the Yoga, but for a price. I have abandoned the life of vital desire
\nand satisfaction, but in order to get intimacy with the Mother  \u2014instead of satisfying myself with
\nX <\/i>and the world, to satisfy
\nmyself and get my desires fulfilled by the Divine. If I do not get the intimacy of the Mother and immediately and as I want it,
\nwhy should I give up the old things?” And as a natural result the old things start again 
\n\t\u2014"X
\n<\/i>and Y <\/i>and Y <\/i>and X <\/i>and the
\nwrongs of Z<\/i>.” You must see this machinery of the lower vital and dismiss it. It is only by the full psychic relation of self
\n\t\u2014giving
\nthat unity and closeness with the Divine can be maintained  \u2014the other is part of the vital ego movement and can only bring a
\nfall of the consciousness and disturbance.<\/span><\/p>\n

\n

\n\t20 June 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

\n <\/p>\n

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

\n

\nIt will not do to indulge this restless vital movement. It is not by that that you can have the union with the Mother. You should
\naspire calmly  \u2014eat, sleep, do your work. Peace is the one thing you have to ask for now 
\n\u2014it is only on the basis of peace and
\ncalm that the true progress and realisation can come. There must be no vital excitement in your seeking or your aspiration
\ntowards the Mother.<\/span><\/p>\n

\n

\n\t20 October 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThough I know the Mother is giving me divine things from
\ndeep within, my lower nature wants her love and affection to be expressed outwardly. Help me to get rid of this vital
\ndemand for some outer expression by the Mother. <\/span> <\/p>\n

\n\tThat is what you must get rid of 
\n\t\u2014the demand of the vital in
\nthe relation with the Mother. It has been the cause of much disturbance and several frictions, for behind it is a claim of the
\nego. The psychic relation is the true relation, the psychic gives itself without any demand asking only for love and surrender
\nand union with the Divine, and even in that the asking is not a vital demand but an aspiration.
\n\t<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhy does one feel so happy after seeing the Mother? The whole day is filled only with her. Is it because the nature of
\nvital love is to feel happy and satisfied when it gets something? There is no harm in the vital love provided it is purified from all
\ninsincerity (e.g. the self \u2014importance etc.) and from all demand. To feel joy in seeing the Mother is all right, but to demand it as a
\nright, to be upset or in revolt or abhiman when it is not given, to be jealous of others who get it 
\n\t\u2014all that is demand and creates
\nan impurity which spoils both the joy and the love.<\/span><\/p>\n

\n

\n\t13 September 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tUp to now my effort towards the Self has progressed rapidly,
\nbut inside I am dry as an empty coconut shell. When love, emotion, bhakti come,
\n\tmy vital consumes them and leaves my <\/span> <\/p>\n

 <\/p>\n

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

\n

\n

\nheart like a desert. Even when there are no vital demands, I hardly feel the Mother’s love, though my heart is yearning for
\nit. If the Mother approves, let my psychic be in full activity. <\/span> <\/p>\n

\n\tHow do you expect the psychic to be in full activity with these
\nthings there and not thoroughly rejected? Moreover if the love comes forward in full, what is to prevent the selfish vital taking
\nhold of it and making demand on demand on the Mother which she will certainly refuse to satisfy 
\n\t\u2014as so many have done and
\nafterwards revolted because “the Mother does not love them”  \u2014otherwise she would do whatever they want?
\n\t<\/span> <\/p>\n

\n2 March 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhen a physical manifestation of the Mother’s love is absent, I cannot remain unmoved.
\n<\/span> <\/p>\n

\nThis demand for a physical manifestation of love must go. It is a dangerous stumbling
\n\u2014block in the way of sadhana. A progress
\nmade by indulgence of this demand is an insecure progress which may any moment be thrown down by the same force that produced it.<\/span><\/p>\n

\n

\n\t8 October 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI have heard that some ladies have so much love for the Mother
\nthat they are even ready to die for her! But they can love her only when she makes a manifestation of her love. This is
\nnot, then, a self \u2014existent love  \u2014for when the physical love is absent, a few go so far as to revolt, to weep or to fast.
\n\t<\/span> <\/p>\n

\nIt is self
\n\u2014love that makes them do it. It is just the same kind of vital love that people have outside (loving someone for one’s
\nown sake, not for the sake of the beloved). What is the use of that in sadhana here? It can only be an obstacle.
\n<\/span> <\/p>\n

\n15 October 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 my sadhana to go on without devotion and love. I am ready
\nto give up desires and demands if that will put me on the side of love and
\ndevotion.<\/span><\/p>\n

\n <\/p>\n

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

\n

\nLove and devotion depend on the opening of the psychic and for that the desires must go. The vital love offered by many to
\nthe Mother instead of the psychic love brings more disturbance than anything else because it is coupled with desire.
\n<\/span> <\/p>\n

\n8 September 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIf you have no abhiman against the Mother, that also is surely very desirable. Abhiman, disturbance, etc. may be signs of life
\nbut of a vital, not of the inner life. They must quiet down and give room for the inner life. At first the result may be a neutral
\nquiet, but one has often to pass through that to arrive at a more positive new consciousness.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhy am I suffering? Why am I so far from the Mother? How can I get over this?
\n<\/span> <\/p>\n

\nReject the suffering. Reject every vital movement that would take you away from the Mother.
\n<\/span> <\/p>\n

\nCling close to her always with your inner being 
\n\u2014without demand or question, in perfect faith.
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThere are always in a sadhak two sides of the nature, one that
\nwants the Divine, the other that wants only its own way and will and expects the Divine to satisfy it. When you were in the first,
\nthe Mother was always close to you and you were happy; when you indulged the second, then all went wrong. Your mistake
\nrecently has been to indulge this second part too much. But you can always recover the constant closeness of the Mother in your
\ninner being and happiness and progress in the sadhana. But to do so you must make it a point to give your love without asking
\nfor anything at all except the inner nearness  \u2014for unless you do that very strongly, it will be difficult for you to get rid of the
\nother tendency and change the demanding vital part in you. <\/span> <\/p>\n

\n

 <\/p>\n

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

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

\n

\n

\nWe find that by meeting the Mother or being in her presence we come out of depression and experience the ecstasy of joy.
\nDoes this take place by a psychic meeting or a meeting on the inner vital level?
\n<\/span> <\/p>\n

\nIt depends on whether it comes by drawing vital force from her or simply by the joy of seeing her or by receiving something from
\nher. In the two latter cases it is usually psychic or psychic \u2014vital, in the former it is vital.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\tDevotion or Bhakti for the Mother
\n\t<\/a> <\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tWhen the Mother looked at me this evening from the terrace,
\nI felt a deep upsurge of devotion towards her. It is this I have hungered for, and so long as I feel this bhakti I feel as though
\n <\/i> I have little else to desire. Grant that I may have the ahaitukī<\/i>
\nbhakti<\/i>. Sri Ramakrishna used to say that the desire for bhakti is not a desire at all. So I trust I am not making any bargain by
\ndesiring it  \u2014as bhakti is of the essence of the Divine, to ask for it must be legitimate, no?
\n\t<\/span> <\/p>\n

\nThe desire for the Divine or of bhakti for the Divine is the one desire which can free one from all the others 
\n\u2014at the core it
\nis not a desire, but an aspiration, a soul need, the breath of existence of the inmost being and as such it cannot be counted
\namong desires.<\/span><\/p>\n

\n

\n\t28 December 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tHow can I have pure bhakti for the Mother?
\n<\/span> <\/p>\n

\nPure worship, adoration, love for the Divine without claim or
\ndemand is what is called suddha bhakti<\/i>. <\/span> <\/p>\n

\n\tFrom which part does it manifest?
\n<\/span> <\/p>\n

\nFrom the psychic. <\/span> <\/p>\n

\n\tHow can I unravel the confusion I feel between self, mind, vital and
\n\tphysical, and how to distinguish them?
\n\t<\/span> <\/p>\n

\n <\/p>\n

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

\n

\nOne has to separate oneself in thought from mind and vital and body and look at these as not oneself but only outer instruments
\nor movements of nature. In the end one begins to be aware of something behind them which is the real self, the true being.
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIs psychic bhakti perfect devotion?
\n<\/span> <\/p>\n

\nIt is the basis of perfect devotion. <\/span> <\/p>\n

\n\tHow can I develop psychic bhakti?
\n<\/span> <\/p>\n

\nBy sincere aspiration. <\/span> <\/p>\n

\n\tWhat is the character of psychic bhakti, mental bhakti and
\nvital bhakti for the Mother? How to recognise them? <\/span> <\/p>\n

\n\tThe psychic is made up of love and self
\n\t\u2014giving without demand,
\nthe vital of the will to be possessed by the Mother and serve her, the mental of faith and unquestioning acceptance of all that the
\nMother is, says and does. These however are outside signs  \u2014it is in inner character quite recognisable but not to be put into
\nwords that they differ. <\/span> <\/p>\n

\n\tIs there no place for mental and vital devotion in this Yoga?
\n\t<\/span> <\/p>\n

\nWho says there is not? So long as it is real devotion, all bhakti has a place.
\n<\/span> <\/p>\n

\n28 April 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIt is always a mistake to attach importance to what others say 
\n\u2014it is enough to have true devotion and the right attitude towards
\nthe Mother. You need have no apprehension of this kind at all.<\/span><\/p>\n

\n

\n\t28 April 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tHow to get pure and complete devotion?
\n  <\/span><\/p>\n

\n <\/p>\n

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

\n

\n

\nGet quiet first 
\n\u2014then from the quietude aspire and open yourself quietly and sincerely to the Mother.
\n<\/span> <\/p>\n

\n15 November 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nMother, in spite of my thousand and three imperfections, this one sense remains in me 
\n\t\u2014that you are my mother, that I
\nam born from your heart. It is the only truth I seem to have realised in all these six years, but I thank you very much that
\nI have been enabled to feel this much at least. <\/span> <\/p>\n

\n\tIt is an excellent foundation for the other truths that are to come 
\n\t\u2014for they all result from it.<\/span><\/p>\n

\n

\n\t17 September 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tMy meetings with the Mother, instead of being occasions for
\ngiving and receiving love, joy and happiness, bring fear! There must be something wrong in my nature.
\n\t<\/span> <\/p>\n

\nIt is the old vital with its ego which comes up again and again. It refuses to follow the higher being and be as the true bhaktas
\nare who ask nothing and are content with all that the Mother does or does not do, because whatever she does must be good,
\nsince she is the Mother. You must impose the truth on this vital part.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nDo not allow mental anxiety to harass you. Wait on the working of the Mother’s force which will open the lotus of the heart. In
\nthe light from above devotion will blossom in you.<\/span><\/p>\n

\n

\n\t25 October 1936
\n<\/span> <\/p>\n

\nConsecration to the Mother
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tSometimes when I sit in meditation, I say “Ma 
\n\u2014Ma  \u2014Ma.”
\nThen everything becomes quiet and I feel great peace inside and outside me. Even in the atmosphere around me, I hear
\n“Ma  \u2014Ma  \u2014Ma.” Is this real or is it only echoes? <\/span> <\/p>\n

\n\tThe atmosphere you carry around you is part of your consciousness as much as
\n\tthe rest that you feel inside you. When you
\n\t<\/span> <\/p>\n

\n <\/p>\n

\n
\nPage <\/font>\u2013 478<\/font><\/span><\/p>\n

\n

\nrepeat the name of the Mother, it begins to echo in all your consciousness, outside as well as inside you. What you experience
\ntherefore is quite true and it is a good experience. <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhen I asked what attitude I should hold during the silence of the mind, you replied, “Consecration.” Please explain this
\nto me in a wider sense. <\/span> <\/p>\n

\n\tIt means the devoting of all that comes to you, all your experiences and progress to the Mother.
\n\t<\/span> <\/p>\n

\n\tWhat should I do to keep the silence alert and constant while
\nreading, talking and working. <\/span> <\/p>\n

\n\tThe same thing 
\n\t\u2014do all with a quiet mind, not throwing yourself out in what you do, but seeing quietly what is done and what happens.
\n\t<\/span> <\/p>\n

\n16 January 1934 <\/span> <\/p>\n

\n\t <\/p>\n

\n\tThe Mother’s Love
\n<\/a>
\n<\/span><\/b><\/p>\n

\n\t <\/p>\n

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

\n

\n\t29 September 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tNo more shall I seek signs of the Mother’s love in an outward
\nway. What difference does it make if she touches me a little or more or does not touch me at all? If the love is received
\nproperly within, that alone is the true thing. If it is not received or if it is diffused or dispersed or misdirected after receiving
\nit, that is like throwing pearls before swine. <\/span> <\/p>\n

\n\tYes, that is the truth and it is the attitude every sadhak should
\ntake.<\/span><\/p>\n

\n

\n\t8 May 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWe all want Mother’s love, but I wonder how many of us truly love the
\n\tMother. Where indeed do we see one \u2014pointed, <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 479<\/font><\/span><\/p>\n

\n

\n

\never \u2014sacrificing, never \u2014failing love? Who has love only for the Divine?
\n<\/span> <\/p>\n

\nIt does not mean that there is no love, but that the love is mixed up and covered with egoism, demand and vital movements. At
\nleast that is the case with many. There are some of course who have no love at all, or “love” 
\n\u2014if it can be called so  \u2014only for
\nwhat they get, one or two who love truly  \u2014but in a great many there is a psychic spark hidden in much smoke. The smoke has
\nto be got rid of so that the spark may have a chance of growing into a blaze.
\n<\/span> <\/p>\n

\n9 November 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

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

\n30 April 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

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

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThe Mother loves because she is Love and cannot but love. Still, we feel that she cannot love as we do, and on our part
\nwe cannot bear the constancy and wideness of her Love. Obviously, if people expect the ordinary kind of love from the
\nMother they must be disappointed  \u2014the love based on the vital and its moods. But that is just the kind of love that has to be
\noverpassed in Yoga or transformed into something else.<\/span><\/p>\n

\n

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

\n

 <\/p>\n

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

\n <\/p>\n

\n
\nPage <\/font>\u2013 480<\/font><\/span><\/p>\n

\n

\n\tCertainly, it is not necessary for you to become “good” in order
\nthat the Mother may give you her love. Her love is always there and the imperfections of human nature do not count against that
\nlove. The only thing is that you must become aware of it always there. For that it is necessary for the psychic to come in front 
\n\t\u2014for the psychic knows, while the mind, vital and physical look only at surface appearances and misinterpret them. It is that for
\nwhich the Mother’s force is working, and whenever the psychic comes near the surface, you have felt love and nearness coming
\nup. But it needs time to prepare the other parts so that they also may know and feel. Therefore the patience is necessary and
\nthe confidence that through all the delays and difficulties of the sadhana the Mother is leading you and will surely lead you home
\nto her.<\/span><\/p>\n

\n

\n\t24 June 1936
\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>is probably making two mistakes 
\n\t\u2014first, expecting outward expressions of love from the Mother; second, looking for progress instead of concentrating on openness and surrender
\nwithout demand of a return. These are two mistakes which sadhaks are constantly making. If one opens, if one surrenders,
\nthen as soon as the nature is ready, progress will come of itself; but the personal concentration for progress brings difficulties
\nand resistance and disappointment because the mind is not looking at things from the right angle. The Mother has a special
\nkindness for X <\/i>and every day at Pranam she is trying to put a sustaining force upon him. He must learn to be very quiet in
\nmind and vital and consecrate himself so that he may become conscious as well as receive. The Divine Love, unlike the human,
\nis deep and vast and silent; one must become quiet and wide to be aware of it and reply to it. He must make it his whole
\nobject to be surrendered so that he may become a vessel and instrument  \u2014leaving it to the Divine Wisdom and Love to fill
\nhim with what is needed. Let him also fix this in the mind not to insist that in a given time he must progress, develop, get
\nrealisations and experiences  \u2014whatever time it takes, he must be prepared
\n\tto wait and persevere and make his whole life an<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 481<\/font><\/span><\/p>\n

\n

\n

\naspiration and an opening for the one thing only, the Divine. To give oneself is the secret of sadhana, not to demand and acquire
\na thing. The more one gives oneself, the more the power to receive will grow. But for that all impatience and revolt must go;
\nall suggestions of not getting, not being helped, not being loved, of going away, of abandoning life or the spiritual endeavour
\nmust be rejected.<\/span><\/p>\n

\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tAs for the feelings about the Mother and that her love is only
\ngiven for a return in work or to those who can do sadhana well, that is the usual senseless idea of the vital
\n\t\u2014physical mind and has
\nno value.<\/span><\/p>\n

\n

\n\t17 January 1937
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIt is not Mother who makes you cry. It is forces from the vital
\nNature that make you sorrowful and think of dying and of the past. What comes from Mother is love and light and peace and
\njoy and the spiritual life of the future. <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nNever mind about the purity of the body. The love of the Mother purifies both heart and body 
\n\u2014if the soul’s aspiration is there,
\nthe body also is pure. What happened in the past does not in the least matter.
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nInner Union and Outer Relation with the Mother
\n<\/a> <\/span><\/b><\/p>\n

\n <\/p>\n

\n\tSome part or parts of my being seem to be trying to live in the
\nMother all the time, and to leave the other parts completely in the hands of the Mother’s Force.
\n\t<\/span> <\/p>\n

\nThat did not succeed in the past. <\/span> <\/p>\n

\n\tI mean "live" not in an impersonal sense, but live into her very manifested
\n\tphysical form. In such a case, is it still necessary to aspire for bringing
\n\tdown her Force?<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 482<\/font><\/span><\/p>\n

\n

\nI do not know how you are going to live into <\/i>the manifested physical form. To live in the Mother’s consciousness even to the
\nphysical with the manifested form as the centre of this unity is possible. Perhaps you mean that? But how are you going to do
\nthat if the other parts are left to remain as they are? They will go on pulling you out of the true consciousness as they do now.
\nAnd how are they to be changed if the Mother’s Force is not there in them to change them?
\n<\/span> <\/p>\n

\n14 January 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIt is true that the Mother is one in many forms, but the distinction between the outer and the inner Mother must not be made
\ntoo trenchant; for she is not only one, but the physical Mother contains all the others in herself and in her is established the
\ncommunication between the inner and the outer existence. But to know the outer Mother truly one must know what is within
\nher and not look at the outer appearances only. That is only possible if one meets her with the inner being and grows into her
\nconsciousness  \u2014those who seek an outer relation only cannot do that.
\n<\/span> <\/p>\n

\n10 August 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThe spiritual union must begin from within and spread out from there; it cannot be based on anything exterior 
\n\u2014for, if so based,
\nthe union cannot be spiritual or real. That is the great mistake which so many make here: they put the whole emphasis on the
\nexternal vital or physical relation with the Mother, insist on a vital interchange or else physical contact and when they do not get
\nit to their satisfaction, enter into all kinds of disturbances, revolt, doubt, depression. This is a wrong viewpoint altogether and has
\ncaused much obstruction and trouble. The mind, vital, physical can participate and are intended to participate in the union, but
\nfor that they must be submitted to the psychic, themselves psychicised; the
\nunion must be an essentially psychic and spiritual union spreading out to the
\nmind, vital and physical. Even the physical must be able to feel invisibly the
\nMother’s closeness, her concrete presence  \u2014then alone can the union be
\ntruly based<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 483<\/font><\/span><\/p>\n

\n

\n

\nand completed and then alone can any physical closeness or contact find its true value and fulfil its spiritual purpose. Till
\nthen any physical contact is of value only so far as it helps the inner sadhana, but how much can be given and what will help
\nor hinder, the Mother only can judge, the sadhak cannot be the judge  \u2014he will be led away by the desires and lower vital ego,
\nas so many have been in fact. Such means of help by physical contact as the Mother had established have been largely spoiled
\nby the sadhaks’ misuse of them, the wrong attitude of which I have spoken. When the vital demand is there with its claims and
\nrevolts and takes the desire for the exterior contact or closeness as a cause or occasion for these things, then it becomes a serious
\nhindrance to the development of the inner union, it does not help at all. The sadhaks always imagine in their ignorance that
\nwhen the Mother sees more of one person than of another, it is because of personal preference and that she is giving more love
\nand help to that person. That is altogether a mistake. Physical closeness and contact can be a severe ordeal for the sadhak; it
\nmay raise the vital demands, claims, jealousies etc. to a high pitch; it may on the other hand leave him satisfied with an outer
\nrelation without making any serious effort for the inner union; or it becomes for him something mechanical, because ordinary
\nand familiar, and for any inner purpose quite ineffective  \u2014these things are not only possible but have happened in many cases.
\nThe Mother knows that and her arrangements in this matter are therefore dictated by quite other reasons than those which are
\nattributed to her. <\/span> <\/p>\n

\n\tThe only safe thing is to concentrate on the inner union foremost and altogether, to make that the one thing to be achieved and to leave aside all claims and demands for anything external, remaining satisfied with what the Mother gives and relying wholly on her wisdom and solicitude. It ought to be quite evident
\nthat a desire which raises revolt, doubt, depression, desperate struggles cannot be a true part of the spiritual movement. If
\nyour mind tells you that it is the right thing, then surely you must distrust the mind’s suggestions. Concentrate entirely on
\nthe one thing needful and put away, if they come, all ideas and  
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 484<\/font><\/span><\/p>\n

\n

\nforces that want to disturb it or make you deviate. The vital assent to these things has to be overcome, but for that the first
\nthing is to refuse all mental assent, for the mental support gives them a greater force than they would otherwise have. Fix the
\nright attitude in the mind and the deeper emotional being  \u2014cling to that when contrary forces arise and by your firmness in
\nthat psychic attitude repel them.<\/span><\/p>\n

\n

\n\t14 March 1937
\n<\/span> <\/p>\n

\nRelation with the Mother and with Others
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tI feel hurt when somebody tells me I am doing something
\nwrong in my sadhana. I get restless and depressed. But today by the Mother’s compassion, I can see that I have been childish
\nand stupid. Is my experience true? <\/span> <\/p>\n

\n\tYou ought to train yourself not to mind what people say 
\n\t\u2014for
\nwhat they say is also childish and stupid. Your sadhana  \u2014and your life also 
\n\t\u2014lies between you and the Mother; other people
\ndo not matter.<\/span><\/p>\n

\n

\n\t23 March 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI have a deep regard for X <\/i>and an inner affection for him. Now
\nwhen I begin to meditate by thinking of the Mother, I sometimes see him meditating with us. This brings a happy feeling,
\nyet I worry lest it should bring any harm in my sadhana. I hope it will not bring trouble.
\n\t<\/span> <\/p>\n

\nIf you bring somebody in between you and the Mother, it is bound to give trouble.
\n<\/span> <\/p>\n

\n5 April 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIt was your mistake to listen to what people say about you and X <\/i>and Y
\n<\/i>and attach any value to their foolish chatter. X <\/i>did not grow serious
\nwith you because of that. He was puzzled by your change of manner, the stiffness
\nof your attitude towards him and your apparently diminished interest in the
\nwork. It is what the Mother says that is true and matters and not what people
\nsay; if you listen to what people say, you will lose touch with the Mother’s
\nconsciousness. It is because of that that these thoughts<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 485<\/font><\/span><\/p>\n

\n

\n

\nhave come back on you about your badness and the rest of it. The Mother had told you to work freely with
\nX<\/i>; she told you
\nthat his influence was good for you, and for many days you had peace and joy and freedom from the restless mind and you had
\nthe psychic opening. Now you must go back to that and do as you were doing before. Turn to the Mother only and let her
\nconsciousness and her will work in you. Then you will recover what you had got, silence the mind and be free.
\n<\/span> <\/p>\n

\n29 April 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

<\/p>\n

\n\tX <\/span> <\/i>would like to have a “pure” relation with me, a relation of quiet friendliness. But when I look within, I find always
\nthe same answer in the heart  \u2014no more relation of any kind with anyone, except the one, sole relation with the Mother,
\nan undivided devotion of all of myself solely to the Mother. The vital clamours for relation, but let it. The one who speaks
\nwithin has only an unmixed aspiration for union with the Mother. I shall follow whatever guidance you give me.
\n\t<\/span> <\/p>\n

\nTo be turned wholly to the Mother and have nothing but friendly relations with the sadhaks, the same for all, is a counsel of
\nperfection; but not many can carry it out  \u2014hardly one here and there. Yet to have that in tendency is to have the real turn
\ntowards the one \u2014pointedness of sadhana; but people take time to arrive at it.
\n<\/span> <\/p>\n

\n12 July 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYes, it is the thing to be attained 
\n\u2014not to receive any other influences than the Divine, as human nature ordinarily does. Then
\nunder the sole influence of the Mother’s Light and Force, all that has to be changed in the nature can be quietly and smoothly
\nchanged, all that has to be developed can be developed without disturbance or trouble.
\n<\/span> <\/p>\n

\n3 June 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThe direct relation with the Mother is always open to you and it is there
\nwhenever you can feel it; for it is a thing of the inner being. Whenever you go
\ndeep within yourself you find it; it has<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 486<\/font><\/span><\/p>\n

\n

\nto come out and govern the outer nature and life. That is why I want you to give time for going inside and for inner progress in
\nthe sadhana. The relation with X <\/i>which the Mother thought of establishing was of two friends and fellow workers in her work,
\nit was never intended that she should be between you and the Mother. In Y<\/i>‘s case there was a help to be given to you so that
\nyou might not be carried away by the attacks from which you suffered and might have time and support till you could reach a
\npoint at which you could seek the Mother’s presence within you and with you. That you can do now and there is no reason why
\nanyone should be asked to intervene in any way  \u2014our work is directly in you and upon you and not through anyone.
\n<\/span> <\/p>\n

\n22 December 1936 <\/span> <\/p>\n

\n\t <\/p>\n

\n\t
\n\tFalse Suggestions of the Mother’s Displeasure
\n\t<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tIt is not surprising that you could not find out what you had done to make the Mother change her attitude towards you, and
\nthis for two good reasons,  \u2014first, that you had done nothing, and, second,
\nthat the Mother's feeling for you and her attitude had not changed at all 
\n\u2014not in any smallest respect, not in the<\/i> least shadow of a degree<\/i>. She has the same care and love as she
\nalways had and during the last few days of which you speak, they were not clouded for a moment.
\n\t<\/span> <\/p>\n

\nThen you ask, if so, why do I feel like this or like that? I can only answer that, in their origin, these were not your own feelings at all, but rather ideas, impressions, impulses pushed into your lower vital from outside; your mistake has been to admit
\nthem and identify them as your own  \u2014from want of knowledge and experience in these matters. There are certain vital forces
\nof this lower vital plane that are constantly wandering about the Asram and trying to push their movements now on one,
\nnow on another, now on several at a time. The processus is always the same.
\nFirst, suggestions: the Mother has done this or not done that, she has said this
\nor not said that, she has had this or that thought about me or feeling towards
\nme, she is displeased with me, unfair to me, partial to others etc. etc. etc.;<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 487<\/font><\/span><\/p>\n

\n

\n

\nnext, discouragement, wounded feelings, jealousy, despondency, revolt or any other kindred vital downfall or upheaval; result,
\nthe impulse to withdraw from the Mother, not to give her flowers or take flowers, to go away from soup or Pranam, not to come
\nthere, to shut oneself away from her altogether, to give up the Yoga, to go away 
\n\u2014or worse. I give you the whole round in
\nits ground plan, omitting many variations, so that you may be on your guard the next time these suggestions try to come. If
\nyou don’t want to be misled by them and to go through much quite groundless and unnecessary disturbance and trouble, you
\nmust recognise them immediately they come, cast them out by the neck or break their backs as you would a snake’s.
\n<\/span> <\/p>\n

\nFor they are in their nature not only irrational, but strongly mechanical. Irrational, because they have no true ground in
\nreality. They are ready enough to seize on some (usually trifling) outward appearances and twist them this way or that in order to
\nconvince the easily deceived physical mind; they will even create circumstances and make them appear to have that colour. But if
\nthey cannot find or create, they will go on just as merrily with no other ground than imaginations or impressions which they persuade their victims to take for realities. And they are mechanical because, once they can make the mind their field, they always
\nrecur with the same inevitable round of suggestions, the same ideas, the same feelings, the same impulses, the same actions in
\nconsequence. It is like a recurrent illness with always the same series of symptoms and the same “course”. And the object is
\nalways the same, to create a distance between the sadhak and the Mother and so to break the sadhana. It is a great mistake
\nto think, as some do, that the Mother in such cases pushes the sadhaka away from her; on the contrary, it is he who pushes her
\naway from him under the influence of these forces and believes all the time 
\n\u2014for they have a great power of blinding the mind
\nand clouding the judgment  \u2014that she is to blame. <\/span> <\/p>\n

\n\tTo show how these suggestions mislead once one starts listening to them, I may instance the matter of your sister’s letters. The Mother and I have always accepted without reservation
\nyour sister’s coming and neither today nor at any other time had<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 488<\/font><\/span><\/p>\n

\n

\nshe the least idea in her mind against it. On the contrary, when you came in the midst of a hard and trying morning, she gave
\nyou full time, heard all you had to say, made her own suggestions and gave her full acquiescence. What more could she have done?
\nAnd yet you have this suggestion made to you that she does not really want, that she is not frank, that she is cold to you about
\nthe matter. Why? Precisely because there was this predisposing influence at work on the lookout for any pretext to mislead you, 
\n\u2014any, even less than a shadow’s shadow. <\/span> <\/p>\n

\n\tI must ask you therefore to dismiss this kind of suggestion,
\nthese feelings and all the cycle in future the moment they try to come. Never mind what circumstances or justifications they
\nmay allege. Nothing is more dangerous than the inferences of the physical mind trying to build up conclusions upon outward
\nappearances  \u2014they have nine chances out of ten of being false. One must learn to distrust hasty conclusions from surface appearances 
\n\t\u2014is not that the first condition of true knowledge?  \u2014and learn to see and know things from within.
\n\t<\/span> <\/p>\n

\nYou ask how to stem these movements? To begin with, observe three rules:
\n<\/span> <\/p>\n

\n(1) Keep always confidence in the Mother’s care and love 
\n\u2014trust in them and distrust every suggestion, every appearance
\nthat seems to contradict. <\/span> <\/p>\n

\n\t(2) Reject immediately every feeling, every impulse that
\nmakes you draw back from the Mother  \u2014such as that about the Pranam  \u2014from your true relation with her, from inner nearness,
\nfrom a simple and straightforward confidence in her. <\/span> <\/p>\n

\n\t(3) Do not lay too much stress on outward signs 
\n\t\u2014your
\nobservation of them may easily mislead you. Keep yourself open to her and feel with your heart 
\n\t\u2014the inner heart, not the surface
\nvital desire, but the heart of true emotion,  \u2014then you are more likely to find her and be always near her in your self and receive
\nwhat constantly she is working to give you.<\/span><\/p>\n

\n

\n\t27 June 1931
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWhen I see the Mother in the evening, I notice that some being in me is
\n\ttrying to bring catastrophes, such as the idea, "Mother<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 489<\/font><\/span><\/p>\n

\n

\n

\ndoes not look at you”, even though she may be looking at me. This has become very common. I always try my best to reject
\nit, but still it comes constantly and forcibly and makes my consciousness disordered. I pray that the Mother may remove
\nit. What is this being  \u2014is it vital? <\/span> <\/p>\n

\n\tYes, it is a being of falsehood from the vital world which tries to
\nmake one take its false suggestions for the truth and disturb the consciousness, and get it to leave the straight path and either get
\ndepressed or turned against the Mother. If you reject and refuse to listen or believe always, it will disappear.
\n\t<\/span> <\/p>\n

\n30 March 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nAll these [suggestions of ill treatment, severity, lack of support<\/i>] are the mere ravings of the vital Force that attacks the mind
\nwith its lying suggestions until it succeeds in getting the sadhak to turn away from the Mother and against her. There is a part of
\nthe vital that accepts it, luxuriates in an exaggerated misery and suggestions of personal tragedy and catastrophe, the blame for
\nwhich it wants to lay on the Divine. If you want to get rid of these attacks, it is this part of your vital being that you must change,
\nits acceptance of these false suggestions, its want of fortitude in facing the difficulties of the sadhana. If you refused to indulge
\nthis vital tamasic tendency and the voices of darkness that come with it, there would be no such violent ups and downs in the
\nsadhana.<\/span><\/p>\n

\n

\n\t24 January 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIt is of course the resistance of the old vital in the past that is being redeemed which creates this irritation and these imaginations about the Mother’s displeasure. For as a matter of fact there was
\nno dissatisfaction against you in the Mother’s mind and this idea is usually a suggestion to the sadhak’s mind from the Force that
\nwants to create the wish to go or any other kind of discontent or depression. It is a curious form of delusion that has taken
\nroot, as it were, in the Asram atmosphere and is cherished not so much by the
\n\tindividual vital as by the forces that work upon it to break, if possible,
\n\tthe sadhana. You must not allow any<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 490<\/font><\/span><\/p>\n

\n

\nharbourage to that or else it will create any amount of trouble. The absence of proper sleep naturally brings a state of fatigue in
\nthe nerves which helps these things to come  \u2014for it is through the physical consciousness that they attack and if it can make
\nthat consciousness tamasic in any way, their entry is more easy.<\/span><\/p>\n

\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe Mother has in no way changed towards you nor is she
\ndisappointed with you  \u2014that is the suggestion drawn from your own state of mind and putting its wrong sense of disappointment
\nand unfitness on to the Mother. She has no reason to change or be disappointed, as she has always been aware of the vital
\nobstacles in you and still expected and expects you to overcome them. The call to change certain things that seem to be in the
\ngrain of character is proving difficult even for the best sadhaks, but the difficulty is no proof of incompetence. It is precisely this
\nimpulse to go that you must refuse to admit  \u2014for so long as these forces think they can bring it about, they will press as much
\nas they can on this point. You must also open yourself more to the Mother’s Force in that part and for that it is necessary to
\nget rid of this suggestion about the Mother’s disappointment or lack of love, for it is this which creates the reaction at the time
\nof Pranam. Our help, support, love are there always as before  \u2014keep yourself open to them and with their aid drive out these
\nsuggestions.<\/span><\/p>\n

\n

\n\t26 January 1937
\n<\/span> <\/p>\n

\n
\nNearness to the Mother and Progress in Sadhana
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\t“Early” or “late” has nothing to do with what you call nearness.
\nSome who were “early”  \u2014and also some who are “near” to her see the Mother only at “pranam” time 
\n\t\u2014physically; some who
\nare late, have the occasion to see her every day because their work compels it. But they see her because of the work; the work
\nwas not given to them in order that they might be near! You have taken the thing by the wrong end 
\n\t\u2014not for the first time.
\n<\/span> <\/p>\n

\nYou are mistaken in thinking that you are the only one to<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 491<\/font><\/span><\/p>\n

\n

\n

\nask with such persistence 
\n\u2014there are others. Each one calls it a need, but when their “need” is freely given to them, they cease
\nto value it  \u2014as happened with the soup and the pranam. And this shows that it is not a need, but a desire. The principle of all
\nsadhana is to fix the will not on desires  \u2014even if presented to the mind as needs 
\n\u2014but on the realisation only.
\n<\/span> <\/p>\n

\nOur object is the supramental realisation and we have to do whatever is necessary for that or towards that under the
\nconditions of each stage. At present the necessity is to prepare the physical consciousness; for that a complete equality and
\npeace and a complete dedication free from personal demand or desire in the physical and the lower vital parts is the thing to be
\nestablished. Other things can come in their proper time. What is the real need now is not insistence on physical nearness, which is
\none of those other things, but the psychic opening in the physical consciousness and the constant presence and guidance there.
\n<\/span> <\/p>\n

\nI do not know what you mean by our wanting to use you for all practical purposes. We did not insist on your doing any work
\nfor us; it was you who asked for work, and we gave you what could be found for you. But we could not very well invent work
\nwith the express purpose of creating an occasion for physically meeting the Mother. That has not been done for anybody.
\n<\/span> <\/p>\n

\n16 February 1932 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nAs usual, all you have written in the letter under the wrong influence is based either on false inferences or a wrong attitude.
\n<\/span> <\/p>\n

\nIt is quite false that the Mother gives your letters or X<\/i>‘s or those of others to
\nY <\/i>to read. The letters and books are read and
\nkept not by the Mother, but by me; it is I who read them to the Mother, put by those that are done with in my files and return
\nthe books and the answers which are sent immediately I have finished with them through Nolini. Other things like
\nY <\/i>seeing your envelopes on a table etc. are mere trifles with no harm in
\nthem; if you twist and exaggerate and put a dark meaning on every harmless
\ntrifle and erect it into a grievance and a torture, how do you expect to have
\nany quiet or peace or progress in the sadhana?<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 492<\/font><\/span><\/p>\n

\n

\nAs for the advantages given to Y <\/i>by her working here and seeing and speaking with the Mother being an injustice to you
\nand a sacrifice of you to her development, she might equally complain, and most of the people in the Asram might complain
\nthat they are not allowed to send a book to Sri Aurobindo every second day and get an answer from him and a constant outward
\nhelp, but are left out in the cold and an unjust partiality is being shown by him and they are being sacrificed to the development of
\nZ <\/i>[the correspondent<\/i>]. These jealous recriminations are foolish and stupid in the extreme. I therefore hope that this is the last
\ntime you entertain them and that consequently, as you say, it may be the last time you write them. If you can clear this out of
\nyou, there will be some chance of the liberation of your physical consciousness and a straight progress in the sadhana.
\n<\/span> <\/p>\n

\n4 September 1932 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nPeople say that the sadhaks whom the Mother calls for interview now and then, and the sadhaks to whom she sends
\nthings personally, are those who are very close to her and they progress rapidly in every way. What is the truth in this?
\nIt is all nonsense. Some of the best sadhaks are among those whom the Mother seldom or never calls and she sends them
\nnothing. Nor do they expect it  \u2014they feel the Mother always with them and are satisfied and ask for nothing else.
\n<\/span> <\/p>\n

\n27 July 1933 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIs there any special effect of physical nearness to the Mother?
\n<\/span> <\/p>\n

\n\tIt is indispensable for the fullness of the sadhana on the physical
\nplane. Transformation of the physical and external being is not possible otherwise.
\n\t<\/span> <\/p>\n

\nIs it not likely that with more outer nearness and familiarity with the Mother,
\nthere may be less inner growth of consciousness and perhaps less aspiration?<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 493<\/font><\/span><\/p>\n

\n

\n

\nIt depends on the person. Some profit, some do not. No general statement can be made.
\n<\/span> <\/p>\n

\nIs it possible to receive the Mother’s help at a great distance  \u2014say Bombay or Calcutta 
\n\u2014almost in the same way as here
\nin the Asram? <\/span> <\/p>\n

\n\tOne can receive everywhere, and if there is a strong spiritual
\nconsciousness one can make great progress. But experience does not support the idea that it makes no difference or is almost the
\nsame.<\/span><\/p>\n

\n

\n\t18 August 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI want to be close to the Mother. If I was close to her, the
\nhostile forces would not attack me. <\/span> <\/p>\n

\n\tYou are quite mistaken. Among those who are physically near
\nthe Mother there are some who have much worse attacks than you have ever had. It is the inner nearness that saves, not the
\nphysical nearness.<\/span><\/p>\n

\n

\n\t17 November 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIt is the inner nearness that matters. The idea of the mind 
\n\t\u2014quite natural, of course  \u2014that the outer closeness is the sign of the relation or a special favour or the means of rapid progress is
\nnot borne out by experience. There are some who see the Mother daily and are very little advanced from what they were years ago 
\n\t\u2014there were others who got worse because it fostered the vital demand in them 
\n\t\u2014on the other hand there are some quite close
\nto the Mother and forward on the path and cherished by her who come to her only very occasionally 
\n\t\u2014and I could instance
\none case in which there is an interview only once a year, yet there is no one who has made more rapid progress or in whom the
\nlove relation has grown to a greater intensity and fervour. In all these things it is best to have an entire confidence in the Mother
\nand the light that guides her.<\/span><\/p>\n

\n

\n\t10 December 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n
\nPage <\/font>\u2013 494<\/font><\/span><\/p>\n

\n

\nOne who is called to see the Mother often is fortunate because then one gets a chance to talk with her and to receive more
\nLight in her presence. Is it not so? <\/span> <\/p>\n

\n\tNo. It depends entirely on the condition of the person and his
\nattitude. Especially, if they insist on seeing her or on remaining when she wants them to go or are in a bad mood and throw it
\non her, it is very harmful for them to see her. Each should be content with what the Mother gives them, for she alone feels
\nwhat they can or cannot receive. Mental constructions of this kind and vital demands are always false.
\n\t<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

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

\n

\n\t11 June 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tMy dissatisfaction and inner struggle are constant. My eyes
\nare constantly on the outer nearness of the Mother, of which I have none at the moment, and I am left out completely.
\n\t<\/span> <\/p>\n

\nAnd if you had the physical nearness, you would be no happier or calmer so long as the inner being is unchanged. Those who
\ndo physically approach her have just the same difficulties and struggles as yourself and some have not even the experiences of
\npeace etc. that you have. <\/span> <\/p>\n

\n\tSince all this is in me, it has been expressed. Now let it burn
\ninto ashes, never to rise again. <\/span> <\/p>\n

\n\tIt would be most foolish to call back this meaningless delusion  \u2014for
\n\tnothing can be farther from the actual and practical truth than to suppose
\n\tthat those who have a physical nearness to the<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 495<\/font><\/span><\/p>\n

\n

\n

\nMother or have frequent physical approach are happier or more satisfied than others; it is not in the least true 
\n\u2014or to allow it to
\nprevent the progress of the inner peace. If you could only get rid of this delusion, nothing would be able to prevent the growth
\nof the Peace and that inner nearness which alone makes people in this Asram divinely happy. Happiness comes from the soul’s
\nsatisfaction, not from the vital’s or the body’s. The vital is never satisfied; the body soon ceases to be moved at all by what it
\neasily or always has. Only the psychic being brings the real joy and felicity.
\n<\/span> <\/p>\n

\n8 September 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nI have completely recovered from the bad effect caused by the suggestion that the Mother was not seeing me enough. Now I
\nam in peace. <\/span> <\/p>\n

\n\tAs you have recovered, I do not write anything about that,
\nfor discourse on such matters does not help. The one thing important is to keep the inner attitude and establish the inner
\nconnection with the Mother independent of all outward circumstances; it is that that brings all that is needed. Those who are
\nmost deep in the Yoga are not those who physically see most of the Mother. There are some who are in constant nearness
\nor union with her who apart from the Pranam and the evening meditation come to her only once a year.
\n\t<\/span> <\/p>\n

\n13 November 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThose are the Mother’s children and closest to her who are open to her, close to her in their inner being, one with her will 
\n\u2014not
\nthose who come bodily nearest to her. Did coming inside help X <\/i>or Y<\/i>? It is impossible for Mother to satisfy the demands of
\neverybody, the external demands  \u2014it only wears out her body but helps no one.
\n<\/span> <\/p>\n

\n25 December 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhile at the staircase I got an intense desire to see the Mother’s rooms. X
\n<\/i>suggested that when one is in difficulty, one should ask to go near to the
\nMother.<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 496<\/font><\/span><\/p>\n

\n

\nBut the coming near to the Mother should be in the inner rooms, not the outer. For in the inner rooms one can always enter and
\neven arrange to stay there permanently.<\/span><\/p>\n

\n

\n\t28 January 1935
\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>showed me a copy of your letter to Y <\/i>in which you say:
\n“Those are the Mother’s children and closest to her who are open to her, close to her in their inner being, one with her
\nwill  \u2014not those who come bodily nearest to her.” But have not those who are bodily nearest come nearest because they
\nwere already “open to her”, “one with her will” and “close to her in their inner being”? And are there not certain special
\nadvantages of this bodily nearness? <\/span> <\/p>\n

\n\tIt is not so easy to be “one with the will” of the Mother or to
\nbe entirely open. To be bodily close imposes a constant pressure for progress, for perfection, which no one yet has been able to
\nmeet. People have romantic ideas in this matter which are not true.
\n<\/span> <\/p>\n

\n7 March 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIf one does not take care of one’s ego from the beginning, it may develop into a strong spiritual ego which says, “I am progressing wonderfully; the Grace is with me. I am the Mother’s instrument more than others.” It may demand that the Mother
\nshow some special Grace to it. This ego wants to show others that “Mother loves me more than all of you”, and it wants a
\nphysical manifestation of her love. <\/span> <\/p>\n

\n\tYou are quite right. It is the ego that wants the satisfaction of
\nbeing the first or specially singled out. It is this egoistic vital demand with all its consequent revolts and disturbances that
\nmade it necessary for Mother to limit the physical manifestation of nearness to a minimum.
\n\t<\/span> <\/p>\n

\n17 April 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nWhatever you may say to suppress our desire for the Mother’s nearness . . .
\n<\/span> <\/p>\n

\nIf one has the desire or the claim, one brings in all sorts of<\/span><\/p>\n

\n
\nPage <\/font>\u2013 497<\/font><\/span><\/p>\n

\n

\n

\ndemands, anger, jealousies, despairs, revolts etc., which spoil the sadhana and do not help it. To others the nearness becomes
\na mixture. <\/span> <\/p>\n

\n\tI find that people are greatly fortunate who can approach the
\nMother often. <\/span> <\/p>\n

\n\tIf they know how to approach her which hardly any do.
\n\t<\/span> <\/p>\n

\nIf you say that there is always an interchange going on between people . . .
\n<\/span> <\/p>\n

\nA vital interchange. But there is a difference between the interchange of “people” and interchange with Mother.
\n<\/span> <\/p>\n

\nsurely one who often comes to Mother, will automatically take something precious from her.
\n<\/span> <\/p>\n

\nAnd what if their condition is such that it merely passes or is spilt or is spoilt by their reactions?
\n<\/span> <\/p>\n

\nAnd this is the easiest way of receiving. <\/span> <\/p>\n

\n\tIf they know how to receive.
\n<\/span> <\/p>\n

\nThe Mother was giving freely of her physical contact in former years. If the sadhaks had had the right reactions, do you
\nthink she would have drawn back and reduced it to a minimum? Of course if people know in what spirit to receive from her,
\nthe physical touch is a great thing  \u2014but for that the constant physical nearness is not necessary. That rather creates a pressure
\nof the highest force which how many can meet and satisfy?<\/span><\/p>\n

\n

\n\t22 April 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tWhy should X <\/i>
\n\tcomplain when he knows full well that he can have Mother’s contact for an
\n\thour and be near her for two hours more? He has no need of writing or
\n\treceiving letters from her. Or maybe he understands Mother better on account
\n\tof his long contact with her.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 498<\/font><\/span><\/p>\n

\n

\nI am afraid all these are mental constructions. You are constructing in your mind what
\nX <\/i>ought to feel. But as a matter of
\nfact neither X<\/i>‘s nor anybody’s difficulties are removed by their coming to Mother or by their sitting one hour or two hours
\nor even three hours with her. Plenty of people have done that and gone away as glum, desperate and revolted as they came.
\nAmong the people who see the Mother are some who have crises as bad as yours and as frequent. It is also not true that those who
\nhave talked much with Mother (about houses, repairs, servants etc.) understand her better. In former days some people used to
\nsee much of Mother in another way, i.e. to talk with her on all sorts of subjects 
\n\u2014but even those did not really understand
\nher. I repeat that all that is mental building and constructed inference and does not square with the facts. It is only when one
\nis inwardly open to her that one profits by the “contact” with her, not the physical but the spiritual or inner contact, and then
\nthe mere thought of her or a mere thought from her can set right anything wrong; then the physical contact also can help, but it
\nis not indispensable. And as for understanding her, it is only by entering into the spiritual consciousness that one can understand
\nher, or if not understand in the mind, at least feel and respond to what she is through an increasing oneness.
\n<\/span> <\/p>\n

\n4 August 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nTo come physically to the Mother for getting rid of a disturbance is unnecessary and useless; it is inwardly that you must
\ntake refuge in her and throw away the wrong movement, as you have seen on this occasion. To come physically would only
\ncreate a habit of getting wrong and coming to her to get right and it would also lead to the wrong movement of throwing the
\ndifficulty on her instead of inwardly giving it up, making its surrender. But it is the general surrender that is needed which
\nwould prevent these useless disturbances over trifling matters, egoisms, insistences on one’s own point of view, anger because
\none does not have one’s own way or a due recognition of one’s independence or importance. It is these feelings disguised by
\nreasonings and self \u2014justification that are at the bottom of more<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 499<\/font><\/span><\/p>\n

\n

\n

\nthan half of the difficulty in the work of the Asram.
\n<\/span> <\/p>\n

\n18 May 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIs it true that the Mother is taking away her physical nearness
\nfrom us because our inner closeness to her is increasing, so there is no need of outer closeness?
\n\t<\/span> <\/p>\n

\nThe Mother has for a long time past been limiting the outer contact with the sadhaks as much as possible. The reason you
\nspeak of is one of the reasons, but there are others which it is not necessary to speak of.
\n<\/span> <\/p>\n

\n27 July 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nHow is it that X <\/i>so easily finds defects in Y<\/i>‘s work and Y<\/i> seems to be glad when I criticise
\nX<\/i>? If those who have an
\nopportunity to be with the Mother for half an hour daily have not been able to have a fine, affectionate harmony, what to
\nsay of others? <\/span> <\/p>\n

\n\tX <\/span> <\/i>has not the opportunity you speak of; he sees [the
\n\tMother]
\nonly for a minute or two in the morning when taking back his daily report. But in fact it is a mistake to think that those
\nwho meet the Mother physically are any nearer the goal of perfection than those who do not meet her except at Pranam
\nand meditation. All depends on the inner being and how it can meet her from within and receive her force and profit by it. Of
\ncourse, if people meet her with their psychic prominent, and not with the outer consciousness only, it should be different, but 
\n\t\u2014
\n<\/span><\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYou have said that those who are doing sadhana outside the Asram cannot do it fully 
\n\t\u2014the daily touch and nearness of
\nthe Mother, gained by living in the Asram, alone can bring a possibility of transformation. Carrying this idea a little further,
\nit naturally follows that those who live nearer to the Mother and meet her more often are of the inner circle, and even
\noutwardly are more intimate, that is, nearer transformation. Q.E.D.?
\n  <\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 500<\/font><\/span><\/p>\n

\n

\nLiving in the Asram is one thing, living with the Mother in close proximity is another. Your Q.E.D., like most mental logic,
\nis contradicted by the facts of life. One could argue on that basis that A
\n<\/i>who lives in the same house as the Mother is nearer
\nperfection than B <\/i>and much nearer than C <\/i>or D <\/i>who live outside.
\nD <\/i>never meets the Mother except at Pranam and on her birthday,
\nso she must be an utterly backward person and E <\/i>who meets the Mother daily for 5, 10, 15 or 20 minutes must be far ahead of
\nher, well on towards perfection. But these things are not so. So the argument breaks down at every point. Progress in sadhana
\nor superior capacity is not dependent on one’s being near the Mother or meeting her more often. Q.E.D.
\n<\/span> <\/p>\n

\n30 July 1936 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nThere is a confusion here. The Mother’s grace is one thing, the call to change another, the pressure of nearness to her is yet
\nanother. Those who are physically near to her are not so by any special grace or favour, but by the necessity of their work, 
\n\u2014that is what everybody here refuses to understand or believe, but it is the fact: that nearness acts automatically as a pressure,
\nif for nothing else, to adapt their consciousness to hers which means change, but it is difficult for them because the difference
\nbetween the two consciousnesses is enormous especially on the physical level and it is on the physical level that they are meeting
\nher in the work.<\/span><\/p>\n

\n

\n\t27 April 1944
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tI have a great desire to see the Mother. Why is she not allowing
\nme to do so? Please tell me, what is the value of my desire? <\/span> <\/p>\n

\n\tThere is more profit to be had by being open to the Mother
\nthan by coming physically to her at the present stage. Some even who make a point of her calling them go backward rather than
\nforward  \u2014because they make a point of it, introducing thus a basis of vital demand which makes a very shaky foundation for
\nrelations with the Mother. <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n
\nPage <\/font>\u2013 501<\/font><\/span><\/p>\n

\n

\n

\nAlthough the Mother is looking after me well, I feel that she is keeping me away from her. I feel as if covered in egoism and
\ndarkness. I ask her forgiveness for past mistakes. <\/span> <\/p>\n

\n\tYou are mistaken in thinking that the Mother keeps you at a
\ndistance; you have only to open yourself to her sincerely and entirely. What has been done in the past does not matter if
\nthere is a sincere aspiration and resolution to change. Neither to lament nor to complain or be angry will help; a confident and
\nhappy opening of oneself to the Mother without insistence on personal demands and desires is the only thing to do.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\tCloseness to the Mother and Speaking French
\n\t<\/a> <\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tIs it right to say that those who know French will be able to
\nserve the Mother better in the years to come? <\/span> <\/p>\n

\n\tIt is mostly that it brings a certain closeness to one side of the
\nMother.<\/span><\/p>\n

\n

\n\t3 May 1945
\n<\/span> <\/p>\n

\nSpecial Relation with the Mother
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tI did not agree to your going for the same reasons as the last
\ntime. First, there was no good reason why you should go; a fit of quite causeless jealousy and pique could not be considered a
\nsufficient ground for your wanting to leave us. You started your “revolt”, as you call it, because the Mother took
\nX <\/i>to a private
\nsale to buy things for her: you continued it because the next day (it being the first of the month) and the day after she was too
\nbusy with accounts and other affairs to occupy herself with you as you wanted. There could not be more absurd grounds for
\nwanting to go away. <\/span> <\/p>\n

\n\tWhat you seem to claim from the Mother is impossible. No one can be given
\n\tthe right to control or question her actions and decisions or to dictate
\n\twhom she must or must not take with her or what time she shall give to one
\n\tor another. The Mother can do her work only if she is free always to do what
\n\tshe sees to be right and her decisions are accepted by all concerned.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 502<\/font><\/span><\/p>\n

\n

\nnow generally understood in the Asram and no one makes this kind of demand; it is not possible that you alone out of eighty
\npeople should have the right to do it. <\/span> <\/p>\n

\n\tIn fact, you have been given privileges of close daily personal
\ncontact with the Mother which very few in the Asram have and which all would be only too glad to have. It is not because you
\nhave a greater claim than theirs. If it were a matter of ordinary claim, there are many who would precede you. Some have
\nbeen here since the beginning; some are more advanced than most in the spiritual life; some occupy a responsible position
\nin the work of the Asram; yet many of them cannot come to the Mother separately every morning or meet her again in the
\nafternoon as you have been allowed to do. This privilege was given you because she felt that you had a special need of her
\ncare and of help and support from her. For she does not act for her personal satisfaction or decide out of personal preference,
\nbut according to the necessities of the work and the true need of each one in the Asram. And she gave you as much as she
\ncould consistently with the call of her work and the time at her disposal. But instead of being satisfied and happy, you create in
\nyour mind flimsy grounds for revolt and “quarrel”. You did this once and it was excused as a mistake which you recognised and
\nwould try not to repeat. It is discouraging to see you start the same folly all over again as if you had understood and learned
\nnothing. <\/span> <\/p>\n

\n\tYou have not been asked to do any Yoga; you were too young and unripe for
\n\tthat. You have therefore no reason to complain of being asked to do
\n\tsomething beyond your power. But, without doing any Yoga, it was quite
\n\tpossible for you, merely by your work and by daily contact with the Mother
\n\tand her silent influence, to grow quietly and easily and happily in
\n\tconsciousness and character and capacity until you were ready. But if you
\n\trefuse to learn self \u2014control and discipline, (these are not matters of
\n\tYoga, but what everyone has to learn unless he wants to waste his life and
\n\tbring his capacities to nothing), and if you cannot be content and happy
\n\twith the much that is given you, you yourself will make your own life here
\n\timpossible.<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 503<\/font><\/span><\/p>\n

\n

\n

\nMy second reason for not agreeing to your departure was that I did not believe that you really wanted to go or that what
\nspoke of going was the true Y<\/i>. But if your desire to go is serious and deliberate, if you cannot be happy here with us, then it
\nwould not be right for me to keep you against your will. That is a thing which I never do with anyone.
\n<\/span> <\/p>\n

\nMy third reason was that I could only sanction your going if I saw that you were too young or otherwise unfit to bear the
\npressure of the Asram atmosphere. I know that there is in you the capacity if you choose to exercise it. But a certain attitude
\ntowards this life and towards the Mother is needed which you seem unwilling to keep. If you cannot be satisfied, if you are
\nconstantly revolting and discontented and unhappy, if you again and again violently insist on going away, if you are constantly
\ndriven by something in you into these outbreaks which might have been excusable when you were a young child but are no
\nlonger proper to your age, it will be difficult for me to avoid coming to the conclusion that, as yet at least, you are not ready,
\nnot only for the Yoga, but even for living here. <\/span> <\/p>\n

\n\tOne thing I wish to make clear. Neither myself nor the
\nMother wishes you to leave us. I do not approve or sanction your going, still less do I decide that you must go. But if your
\ndesire to go is real, insistent and imperative, if you cannot be happy here and feel that you would be happier elsewhere, then
\nI shall be obliged to withdraw my refusal. <\/span> <\/p>\n

\n\tThis is the situation. Try to get back to yourself, your real
\nself, the real Y <\/i>and see if he wants to go, if it is true that he cannot be satisfied by what the Mother gives him. It is upon
\nthat that the decision will rest.<\/span><\/p>\n

\n

\n\t3 September 1929
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tAt times I feel that Mother is not pleased with me. This feeling
\nmakes me very uncomfortable and I get the idea of going away from here. If she is not pleased, what is the use of my staying?
\n\t<\/span> <\/p>\n

\nMother is not displeased with your work or with you  \u2014there was no such
\nthing in her mind. But the progress of no one here is complete  \u2014there is,
\nas you know yourself, still much to change<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 504<\/font><\/span><\/p>\n

\n

\nand from time to time the Mother puts a pressure that it may be done. You must not take that pressure for displeasure. As for
\ngoing away, you must yourself realise that the suggestion can only come from a hostile source and you should not allow it to
\ndwell in you for a moment. Mother is quite ready to tell you in what points more progress is necessary, though I think you must
\nfor the most part know it yourself. Especially she wants you to be more guarded in your speech. You are in a special position
\nand one of great trust and whatever you say is taken up and commented on, so you must be careful that nothing should go
\nout from you which ought not to be said or known. To talk less and not be too unguarded in your speech should be part of your
\ndiscipline of sadhana. <\/span> <\/p>\n

\n\tKeep yourself open to the Mother and in perfect union with
\nher. Make yourself entirely plastic to her touch and let her mould you swiftly towards perfection.
\n\t<\/span> <\/p>\n

\n9 March 1934 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nIt is certainly true that the Divine has no preferences or dislikes and is equal to all but that does not prevent there being a special
\nrelationship with each. This relation however does not depend on the more or less identification or union. The purer soul has
\nan easier access to the Divine. The more developed nature has more lines on which to meet Him. The identification creates a
\nspiritual oneness. But there are other personal relations which are created by other causes. It is too complex for all relations to
\nbe determined by one cause. <\/span> <\/p>\n

\n\tYes, Yogis whose progress does not depend on the personal
\nintervention of the Mother, need have no personal relation with her  \u2014only the spiritual contact in distance. Some may have
\na special relation, but that is due to special aspects of their sadhana. On the other hand one may have a personal relation
\nwith the Mother even though no progress has been made in the sadhana. There are all kinds of possibilities in this matter.
\n\t<\/span> <\/p>\n

\nThere is such a relation with all of those who have come here with a psychic sufficiently developed to admit of the relation. In
\nother cases it is more a possibility than a thing realised.<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 505<\/font><\/span><\/p>\n

\n

\n

\nThere are roughly speaking three parts of the being in manifestation which come into play here 
\n\u20141. the psychic being
\nin evolution which brings with it its past experience of past lives and something of the old personalities, so much as it
\ncan make helpful for the present life; 2. the present formation due to this birth and made up of many complex factors; 3.
\nthe future being, which in our case means the great lines of higher consciousness above the present manifestation by joining
\nwhich the transformation becomes more possible and the work attempted can be done.
\n<\/span> <\/p>\n

\nIt is the psychic being which brings in the contact through past lives or personalities, i.e. through something essential and
\nstill operative in them which it has kept. <\/span> <\/p>\n

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

\n\tAs for the present formation, it may obviously have elements which, not being joined or met with the Mother, may feel themselves strange to her. It is such an element which many feel
\nstanding in the way; but it is an exterior formation and does not belong to the past or to the future evolution, at any rate in its
\npresent figure. It must either disappear or change.<\/span><\/p>\n

\n

\n\t10 June 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tYesterday we discussed the Divine Love in relation to the
\nsadhaks. My points were these: <\/span> <\/p>\n

\n

\n\t1. It is said that the psychic being of each sadhak has a
\nspecial relation to the Divine; this must mean that the psychic gets from the Divine the response that is proper to it. But does
\nit mean that one sadhak gets more love and another sadhak gets less?
\n<\/span> <\/p>\n

\n

\n\t2. If the Divine loves one person more and another person less, this implies
\n\tpartiality on the Divine’s part  \u2014but the Divine cannot be partial.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 506<\/font><\/span><\/p>\n

\n

\n

\n\t3. People say that the Mother loves those who are physically near her more than those who are not. I think this
\njudgment is apt to be wrong. <\/span> <\/p>\n

\n

\n\tI hope you will correct me where I am wrong in my
\nunderstanding. <\/span> <\/p>\n

\n\tTo launch into too many mental subtleties in this connection
\nis not very helpful; for it is a subject which is beyond mental analysis and the constructions of the mind about it are apt to be
\neither very partially true or else erroneous. <\/span> <\/p>\n

\n\tThere is a universal Divine Love which is equal for all.
\nThere is also a psychic connection which is individual; it is the same essentially for all, but it admits of a special relation with
\neach which is not the same for all but different in each case. This special relation stands apart in each case and has its own
\nnature, it is, as is said, sui generis<\/i>, of its own kind and cannot be compared, balanced or measured with other relations, for
\neach of these again is sui generis. <\/i>The question of less or more is therefore perfectly irrelevant here.
\n\t<\/span> <\/p>\n

\nIt is quite wrong to say that the Mother loves most those who are nearest to her in the physical. I have often said this but
\npeople do not wish to believe it, because they imagine that the Mother is a slave of the vital feelings like ordinary people and
\ngoverned by vital likes and dislikes. “Those she likes she keeps near her, those she likes less she keeps less near, those she dislikes
\nor does not care for she keeps at a distance”, that is their childish reasoning. Many of those who feel the Mother’s presence and
\nlove always with them hardly see her except once in six months or once in a year 
\n\u2014apart from the Pranam and meditation. On
\nthe other hand one near her physically or seeing her often may not feel such a thing at all; he may complain of the absence of
\nthe Mother’s help and love altogether or as compared to what she gives to others. If the childishly simple rule of three given
\nabove were true, such contrasts would not be possible. <\/span> <\/p>\n

\n\tWhether one feels the Mother’s love or not depends on whether one is open to
\n\tit or not, it does not depend on physical nearness. Openness means the
\n\tremoval of all that makes one<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 507<\/font><\/span><\/p>\n

\n

\n

\nunconscious of the inner relation 
\n\u2014nothing can make one more unconscious than the idea that it must be measured only by some
\noutward manifestation instead of being felt within the being; it makes one blind or insensitive to the outward manifestations
\nthat are there. Whether one is physically far or near makes no difference; one can feel it, being physically far or seeing her little;
\none can fail to feel it when it is there, even if one is physically near or often in her physical presence.
\n<\/span> <\/p>\n

\n11 June 1935 <\/span> <\/p>\n

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nSadhaks whom the Mother has accepted have some personal physical relation with her. I want to know if there is any
\npersonal relation with me. <\/span> <\/p>\n

\n\tThere is a personal relation with most, but what is a personal
\nphysical relation? <\/span> <\/p>\n

\n\tSuppose a child wants to remain faithful to the Mother and
\ntries to remain faithful, but he sees he is not getting any response. Is it not an illusion for him to try to remain faithful
\nwhen the Mother never shows him her sweet side? Finally the sadhak will become unfaithful.
\n\t<\/span> <\/p>\n

\nIf the sadhak becomes unfaithful to the Mother, it means he did not want the sadhana or the Mother, but the satisfaction of his
\ndesires and his ego. That is not Yoga. <\/span> <\/p>\n

\n\tThere are so many ways the Mother expresses herself physically to some, but it is to some only. Some she never gets tired of meeting for hours; with others she finishes in a few minutes.
\nFor example, she has spent a lot of time with X<\/i>. <\/span> <\/p>\n

\n\tThe Mother meets nobody for “hours” 
\n\t\u2014if anybody stayed for
\nhours she would get very tired. <\/span> <\/p>\n

\n\tMother did not meet X <\/i>more than others because she loved
\nhim more than others, but because she was trying to get something done through him for the work which, if done, would have
\nbeen a great victory for all. But precisely because he took it in the wrong way, grasping at it as a “personal physical” relation
\n  
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 508<\/font><\/span><\/p>\n

\n

\nand satisfaction of his egoistic desire, he failed and had to go away.
\n<\/span> <\/p>\n

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

\n

 <\/p>\n

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

 <\/p>\n

\n\t <\/p>\n

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

\nYou wrote once: “Those are the Mother’s children and closest to her who are open to her, close to her in their inner being, one
\nwith her will  \u2014not those who come bodily nearest to her.”2 I do not deny the truth of this. But why then has the Mother
\ntaken a body and why are we in Pondicherry? One can have an inner relation anywhere; there is no need of coming here.
\n<\/span> <\/p>\n

\nMother has taken the body because a work of a physical nature (i.e. including a change in the physical world) had to be done.
\nShe has not come to establish a “physical relation” with people. Some have come with her to share in the work, others she has
\ncalled, others have come seeking for the light. With each she has a personal relation or the possibility of a personal relation;
\nbut each is of its own kind and none can say that she must do equally the same thing with each person. No one can claim as
\na right that she must be physically near to him because she is physically near to others. Some have a close personal relation
\nwith her, yet she sees little of them  \u2014some have a less close personal relation, yet for one reason or another may see her
\nmuch oftener or longer. To apply the silly mathematical rules of the physical mind here is absurd 
\n\u2014your physical mind cannot
\nunderstand what the Mother does; its values and standards and ideas are not hers. It is still worse to make your personal vital
\ndemand or desire the measure of what she ought to do. That way spiritual ruin lies. She acts in each case for different reasons
\nsuitable to that case.
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\t2 See letter of 25 December 1934 on page 496. 
\n\t\u2014Ed.<\/i>  <\/font> <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 509<\/font><\/span><\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

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