{"id":4288,"date":"2013-07-13T01:54:54","date_gmt":"2013-07-13T01:54:54","guid":{"rendered":"http:\/\/localhost\/?p=4288"},"modified":"2013-07-13T01:54:54","modified_gmt":"2013-07-13T01:54:54","slug":"02-series-two-vol-16-some-answers-from-the-mother-volume-16","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/16-some-answers-from-the-mother-volume-16\/02-series-two-vol-16-some-answers-from-the-mother-volume-16","title":{"rendered":"-02_Series Two.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nSERIES TWO<\/font><\/span> <\/span><\/p>\n


\n
\nSeries Two <\/font> <\/span><\/i><\/b>
\n <\/span><\/p>\n


\n <\/span><\/i><\/p>\n


\nTo the sadhak in
\ncharge of the Sri Aurobindo Ashram Building Department during the 1930s and
\nearly 1940s. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nSin belongs to the
\nworld and not to yoga. <\/span><\/p>\n

\n <\/span><\/p>\n

\nBy his way of
\nthinking, feeling, acting, each one emanates vibrations which constitute his own
\natmosphere and quite naturally attract vibrations of similar nature and quality.
\n<\/span><\/p>\n

\n <\/span><\/p>\n

\nSo long as you are
\ncapable of beating somebody, you open the door to the possibility of being
\nbeaten yourself. <\/span><\/p>\n

\n <\/span><\/p>\n

\nYou are expecting
\nthose who are working with you to be geniuses. It is not quite fair. <\/span><\/p>\n

\n <\/span><\/p>\n

\nI have seen your
\nchit for washing soap. You got the last one on the 22nd of March<\/i>. This
\nmakes only 16 days<\/i>, while a soap must last 30 days<\/i>. It is quite
\nevident that your coolie is stealing the soap, and I have no intention of
\nproviding him with washing soap. Some device must be found to check him; words
\nare of no use. <\/span><\/p>\n

\n         (This time I have
\nsanctioned the soap.)<\/span><\/p>\n

\n <\/span><\/p>\n

\nX has started a
\nnew notebook; but it seems to me that he had not finished the previous one.
\n<\/span><\/p>\n

\n    <\/span>
\nI do not see at
\nall the need of changing the notebook every month. Will you see if indeed the
\nprevious book is finished or not, and act accordingly.  <\/span><\/p>\n

\nPage \u2013 13<\/span><\/p>\n

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

\n In future I will
\nbe obliged to ask for the finished notebook before I can sanction a new one.
\nThat is to say, each time that a notebook is to be renewed the finished notebook
\nmust be sent up to me at the same time as the chit for the new one. <\/span><\/p>\n

\nI do not see the
\nneed of leaving a blank page at the beginning. <\/span><\/p>\n

\n <\/span><\/p>\n

\nY is complaining
\nthat cement dust falls in the cattle-feed when it is prepared on the verandah.
\n<\/span><\/p>\n

\n Perhaps this is
\nwhat makes the bullocks ill. One of these poor creatures has grown terribly
\nthin. I saw it this morning. <\/span><\/p>\n

\nPlease see whether
\nsome better arrangement can be made. <\/span><\/p>\n

\n <\/span><\/p>\n

\n(About increasing
\nthe size of a bathroom)<\/span><\/p>\n

\n <\/span><\/p>\n

\nIt seems to me
\nquite sufficiently big. They have no intention of using their bathroom as a
\nballroom, I suppose. <\/span><\/p>\n

\n <\/span><\/p>\n

\nHow is it that you
\nhave not spoken to me about the bakery kneading table for two days? If it is not
\nrepaired at once, we shall have no bread to eat. The work must be done
\nimmediately. <\/span><\/p>\n

\n <\/span><\/p>\n

\nI am not feeling
\ncomfortable about the dining room. It is not by merely saying: \u201cnothing will
\nhappen\u201d that an accident can be avoided. Your mental formation may be strong,
\nbut the contrary formation is at least as strong as yours and we must never
\ntempt the adverse forces.<\/span><\/p>\n

\n I ask you to
\ndiscard all obstinacy and to be perfectly sincere<\/i>. Go and see with no
\npreconceived idea. <\/span><\/p>\n

\nGo and see
\nhonestly, carefully, all round the place; consider that thirty people or so are
\ntaking their meals there and if  <\/span><\/p>\n

\nPage \u2013 14<\/span><\/p>\n

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

\nanything happened
\nwhat a horrible thing it would be and, with the sense of your full
\nresponsibility, come tomorrow morning, with a final and finite answer \u2013 I shall
\ntrust your word. <\/span><\/p>\n

\nP.S. Naturally I
\nam not expecting you to go tonight but tomorrow morning. <\/span>
\n <\/span><\/i><\/p>\n


\n14 December 1931<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nAt Cycle House a
\nteakwood bench broke, bringing down a mason who was standing on a plank resting
\non that bench. The mason was not injured. The incident reminded Z that 1:30 to
\n3:30 P.M .is Rāhukal.<\/span>\u00b9<\/span>
\n<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt is always
\nbetter not to remember such superstitions. It is the suggestion that acts in
\nthese cases most often a suggestion in the subconscient mind; but it is made
\nstronger by becoming conscious. <\/span>
\n <\/span><\/i><\/p>\n


\n9 June 1932<\/span><\/i> <\/span><\/p>\n


\nFour bats were
\nfound in the north end of the west roof beam. Two of them got drenched with
\nsolignum.<\/span>\u00b2<\/span> <\/span><\/i><\/p>\n

\nWhat a pity! The
\nbats eat the white ants! <\/span>
\n <\/span><\/i><\/p>\n


\n14 June 1932<\/span><\/i> <\/span><\/p>\n


\nDuring the
\nspraying of solignum the mason got a jet of it in his eyes. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nPrecaution, {much
\nprecaution should be taken so that such a thing may not happen<\/i>. Do you
\nrealise our responsibility and  <\/span><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span>Rahukal
\non Thursdays is an inauspicious period each day, according to local
\nsuperstition.<\/font><\/span><\/p>\n

\n           
\n<\/font> <\/span>
\n\u00b2<\/font><\/span>Solignum:
\na wood preservative that deters white ants. (termites) <\/font> <\/span>
\n <\/span><\/p>\n

\nPage \u2013 15<\/span><\/p>\n

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

\nwhat it means if
\nsomething serious happens? <\/span><\/p>\n

\nThe lack of
\nprecaution is a part of the movement of hurry and impatience. <\/span><\/p>\n

\n <\/span><\/p>\n


\nI have noticed
\nthat even in cases where Mother knows our needs, She waits to be asked before
\ngranting them. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\n Not exact in all
\ncases and especially not with everybody. <\/span><\/p>\n

\n <\/span><\/p>\n


\nMy<\/span><\/i>
\nexplanation, based on my own experience, is this: I feel a reserve while
\nasking something from Mother. But in fact, there should be no reserve in our
\ndealings with Mother; all movements should be movements of joy, including the
\nmovement of asking. As this is lacking, Mother is training us by making us ask
\nwith joy. <\/i><\/span><\/p>\n

\n <\/span><\/p>\n

\nIt is not quite
\nthat. In each case there is, probably, a special reason. What is constant is a
\ndifference of appreciation in the urgency of the needs and the importance
\nattached to their fulfilment. I attach also some value to the power of
\nimagination, adaptability, utilisation or invention developed by the necessity
\nof overcoming some material difficulty. <\/span><\/p>\n

\n <\/span><\/p>\n


\nThe cause of
\nreserve in asking is that a person is full of desires. If he expresses all his
\ndemands which he believes to be need she will be disillusioned. He prefers not
\nto mention them rather than to be disillusioned. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nYes, so long as
\nthere are desires, no true intimacy can be established. <\/span>
\n <\/span><\/i><\/p>\n


\n15 June 1932<\/span><\/i> <\/span><\/p>\n


\n(Regarding the
\nmisuse of \u201cgris entretien\u201d, maintenance grey paint) A stool used by the Mother
\nhas been painted  <\/span><\/i><\/p>\n

\nPage \u2013 16<\/span><\/p>\n

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


\nwith \u201cgris
\nentretien\u201d. I had informed the stores not to issue gris entretien except for Sri
\nAurobindo’s room. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nBut who is
\nresponsible for having given the paint? Was not the fact that the \u201cgris
\nentretien\u201d must be kept for the doors and windows in Sri Aurobindo’s room only,
\ntold to those in charge?<\/span><\/p>\n

\nWhy was my stool
\nat all painted with gris entretien? I did not ask for the grey paint as far as I
\nremember. <\/span><\/p>\n

\n <\/span><\/p>\n


\nIn this case the
\npaint slipped out because it was asked for Mother’s stool. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nA rule is a rule
\nand I do not see why my stool escaped the rule, unless a chit  signed by me
\ncould be produced. <\/span><\/p>\n

\n <\/span><\/p>\n


\n\u201cTo turn towards
\nThee, unite with Thee, live in Thee and for Thee, is supreme happiness, unmixed
\njoy, immutable peace. Why do men flee from these boons as though they fear
\nthem?\u201d<\/span>\u00b9<\/span> <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI still wonder why
\nand I can find no answer except that stupidity rules the world. <\/span>
\n <\/span><\/i><\/p>\n


\n25 June 1932<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nFor the last few
\ndays, my mind has dwelt upon the scenes and incidents of days long past. It
\ntakes pleasure in comparing how different I am now from what I was then. {18<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt is good
\nsometimes to look backwards for a confirmation of the progress made, but only if
\nit is used as a lever to encourage one in the efforts towards the progress still
\nto be made. <\/span>
\n <\/span><\/i><\/p>\n


\n27 June 1932<\/span><\/i> <\/span><\/p>\n

\n\u00b9<\/font><\/span>Extract
\nfrom the Mother’s Prayers and Meditations, Collected Works Vol. 1, p. 22.  <\/font><\/span><\/p>\n

\nPage \u2013 17<\/span><\/p>\n

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


\nOn the outside
\ncover of a notebook used by X, there was a table of , giving the inauspicious
\nhours for each day of the month. I have pasted a blank piece of paper over it.
\n<\/span><\/i><\/p>\n


\nI pray for a
\ngracious word from you to strike at the root of this superstition. <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nDo you believe it
\nis so easy to strike at the root of a stupidity? Stupidities are always rooted
\ndeep down in the subconscient. <\/span>
\n <\/span><\/i><\/p>\n


\n1 July 1932<\/span><\/i> <\/span><\/p>\n


\n\u201cEvery moment all
\nthe unforeseen, the unexpected, the unknown is before us.\u201d<\/span>\u00b9<\/span>
\nWhat is the remedy? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nBe plastic and
\nvigilant, attentive alert and \u2013 receptive. <\/span>
\n <\/span><\/i><\/p>\n


\n18 July 1932<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nBy the way, I have
\nseen the painter sand-papering the salon table and was horrified! He was rubbing
\nviolently and in any direction with one or the other hand, while he was looking
\nat anything and everything except at what he was doing<\/i>; poor table, what
\na treatment!! I prefer not to think of what will come out of so much
\nunconsciousness and carelessness. <\/span><\/p>\n


\n20 July 1932<\/span><\/i> <\/span><\/p>\n


\n\u201cOne single drop
\nof Thy divine love can transform this suffering into an ocean of delight! <\/span>
\n<\/i><\/p>\n

 Oh! Let
\nall tears be wiped away, all suffering relieved, all anguish dispelled, and let
\na calm serenity dwell in every heart. <\/span><\/i><\/p>\n

 I am
\nsad, have pity on me.<\/span><\/i> <\/span><\/p>\n

\n <\/span><\/p>\n


\n\u00b9<\/font><\/span><\/i>Prayers,
\np. 54 <\/font><\/span><\/p>\n

\nPage \u2013 18<\/span><\/p>\n

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

O Thou
\nwho relievest all suffering and dispersest all ignorance, O Thou the supreme
\nhealer, have pity on me. <\/span><\/i><\/p>\n

 Break
\nthis resistance which fills me with anguish. Why, why this night?\u201d<\/span>\u00b9<\/span>
\n<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI could give many
\nexplanations; the how and the why can easily he described but is it really
\nnecessary? This is not what heals. Healing comes not from the head but from the
\nheart. <\/span><\/p>\n

\n To understand
\n<\/i>is good, but to will is better. <\/span><\/p>\n

\n Self-love is the
\ngreat obstacle. <\/span><\/p>\n

\n Divine love is
\nthe great remedy. <\/span>
\n <\/span><\/i><\/p>\n


\n20 July 1932<\/span><\/i> <\/span><\/p>\n


\nI am weeping
\nwithout knowing why. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nWeep if you like,
\nbut do not worry. After the rain the sun shines more bright. <\/span><\/p>\n

\n <\/span><\/p>\n


\nI am rolling in my
\nbed in the hope of getting sleep. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nPeace, peace, my
\nchild; do not torment yourself. <\/span><\/p>\n

\n <\/span><\/p>\n


\nBut what was this
\ndarkness? I could not recognise myself during the last four hours. I was stiff,
\nI was burning with heat, all was gloom. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThe exact symptoms
\nof an attack from adverse forces. <\/span><\/p>\n

\n <\/span><\/p>\n


\nI was imagining
\nthat Mother will throw away this book in disgust, or that Sri Aurobindo will
\nwrite two pages asking me to quit the Ashram or at least to stop work from tomorrow.
\nMother will say: this is the effect of indulging himself so much in the morning!
\nHe deserves to be kicked out. And so on. <\/span>
\n<\/i>
\n <\/span><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span>The
\nsadhak ‘s prayer is composed of extracts from several of the Mother’s {Prayers
\nparagraph one, p. 38; two, p. 49; four, p. 92; five, pp. 121 and 127. <\/font> <\/span>
\n <\/span><\/p>\n

\nPage \u2013 19<\/span><\/p>\n

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

\nThe usual
\nnonsense. <\/span><\/p>\n

\nBy the way, I
\ndon’t find that the Hostile Forces have much imagination; they are always
\nrepeating the same old tricks! They ought to be worn out by this time. <\/span>\n<\/p>\n

\n <\/span><\/p>\n


\nO Sweet, Sweet
\nMother, Thy Peace is in me, Thy Peace is in me, Thy Peace is in me. <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nSleep, child,
\nsleep, with sweet Mother in your heart! <\/span><\/p>\n

\nAwake, child,
\nawake, with sweet Mother in your heart! <\/span>
\n <\/span><\/i><\/p>\n


\n21 July 1932<\/span><\/i> <\/span><\/p>\n


\n\u201cO Love, Divine
\nLove, in a fecund silence I bow to Thee\u201d<\/span>\u00b9<\/span>
\n<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI open myself to
\nThee and I would obey Thee with an absolute faithfulness. <\/span>
\n <\/span><\/i><\/p>\n


\n28 July 1932<\/span><\/i> <\/span><\/p>\n

\nTrue greatness,
\ntrue superiority lies in kindness and goodwill. <\/span><\/p>\n

\nI trust that X is
\nnot truly provoking. I would not like it at all. Each one has his faults and
\nmust never forget it when he deals with others.<\/i><\/span><\/p>\n


\n29 July 1932<\/span><\/i> <\/span><\/p>\n

\nIt is always
\nbetter not to show too much what I have written, as I am not dealing with
\neverybody in the same way, and what  <\/span><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span>Prayers:
\nfirst phrases, p. 28; last phrase, p. 29. <\/font> <\/span>
\n <\/span><\/p>\n

\nPage \u2013 20<\/span><\/p>\n

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

\nI can say to one I
\nwould not say to another. <\/span><\/p>\n

\n Guard against all
\nindividual decision (which can be arbitrary). <\/span><\/p>\n


\n
\n                                                                                                                                                          30 July 1932<\/span><\/i> <\/span><\/p>\n


\n\u201cTo Thee all the
\nfervour of my adoration.\u201d<\/span>\u00b9<\/span>
\n<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt is adoration
\nexpressing itself in work all the more precious. <\/span>
\n <\/span><\/i><\/p>\n


\n31 July 1932<\/span><\/i> <\/span><\/p>\n


\nI thirst for Thy
\nconsciousness, O Sweet Mother, I become one with Thee. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThis thirst shall
\nbe quenched when this (\u201cO Sweet Mother, I become one with Thee\u201d) is
\npsychologically realised. <\/span>
\n <\/span><\/i><\/p>\n


\n2 August 1932<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nThis evening when
\nY informed me that Z was ill, I exclaimed that she must have revolted against
\nMother. He asked me whether it was my belief that the cause for sickness is
\nalways a revolt or wrong attitude. I said Yes. He asked me to give a concrete
\nexample. I described an incident in which Mother found defects in my work, which
\nled to a subdued revolt in me and consequent illness. He pointed to his fingers
\nand said that he was not conscious that any revolt or wrong attitude was the
\ncause of the pain in his fingers. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThe wrong attitude
\ncan be in the body consciousness itself (lack of faith or of receptivity) and
\nthen it is very difficult to detect  <\/span><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span> Prayers, p.60 <\/font><\/span><\/p>\n

\nPage \u2013 21<\/span><\/p>\n

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

\nas it does not
\ncorrespond to any wrong thought or feeling, the body consciousness being most
\noften and in almost everybody subconscious. <\/span><\/p>\n

\n <\/span><\/p>\n


\nIs it good to talk
\nabout one’s experiences, as in the above conversation? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nNo general rule
\ncan be made for this, each case is different. The important point is the
\nattitude behind the talk. It is only what is said as a pure and sincere offering
\non the altar of Divine Truth that can have a real value. <\/span>
\n <\/span><\/i><\/p>\n


\n 6 August 1932 <\/span><\/i>
\n <\/span><\/p>\n


\nThere was
\nlightness, mirth and joy in Your expressions this morning, as if to counteract
\nthe graveness I was feeling. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThis was to remove
\nall possibility of a feeling of scolding or reproach in what I was saying,
\nbecause there was nothing of the kind in my intention. I was giving expression
\nto an amused observation about the ways of the world and how it cannot but
\nmisunderstand our own ways, we who are too sincerely seeking for the Truth
\nexpression to be easily understood by ordinary people. <\/i>It is this seeking
\nwhich gives the impression of hesitation, uncertainty, unsuccessful attempts,
\netc. <\/span><\/p>\n


\n <\/span><\/i><\/p>\n


\n10 August 1932 <\/span><\/i>
\n <\/span><\/p>\n


\n\u201cGrant that we may
\neffectuate Thy Victory\u201d<\/span>\u00b9<\/span>
\nif the time has come but it is for You to answer, O Sweet  Mother. <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nIt is by the
\nconcentration of our will and the intensity of our aspiration that we
\ncan hasten the day of victory.<\/span><\/p>\n


\n 13 August 1932<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span>Prayers,
\np. 175 <\/font><\/span><\/p>\n

\nPage \u2013 22<\/span><\/p>\n

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


\nBeloved Mother,
\n<\/span><\/i><\/p>\n


\nAs to my belief in
\nthe efficacy of prayer, I believe in its efficacy only when it is addressed to
\nthe Mother. I mean that Mother in that room who is there in flesh and blood. If
\nyou refer your prayer to some unknown or unknowable or invisible god, I do
\nderide it as mere philosoph<\/span><\/i>y.
\n<\/span><\/p>\n

\n <\/span><\/p>\n

\nI find your answer
\nquite good. But X is quite free to expect more help from an invisible and silent
\nMother (who never contradicts you openly) if he likes. <\/span>
\n <\/span><\/i><\/p>\n

\n <\/p>\n


\n15 August 1932<\/span><\/i> <\/span><\/p>\n


\nWhy do I do
\nsomething in dream which I would not do in the waking consciousness? <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nThe movement comes
\nfrom a subconscient layer which is not allowed to express itself in the daytime.
\n<\/span><\/p>\n

\n <\/span><\/p>\n


\nIs it because
\nthere is no mental control in the dream state and hence the vital being is free
\nto act as it likes? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nNo true and
\nconstant control is established in that part as yet. <\/span><\/p>\n

\n <\/span><\/p>\n


\nAn experiment:
\nThis morning while supervising work, I prayed with concentration that each
\nworkman might become conscious that he was working for Mother and feel the joy
\nof it. After concentrating like this for about an hour, I felt fatigued and
\nimperceptibly the concentration frittered away. What is the cause of this
\nfeeling of fatigue? What is
\nthe difficulty in keeping such a concentration for all the 24 hours? <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 23<\/span><\/p>\n

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

\nThe physical being
\nis always fatigued when it is asked to keep a lasting concentration. <\/span><\/p>\n

\n The concentration
\ncan be kept constantly but not by mental decision. <\/span><\/p>\n

\n It must be a
\ndivine decision. <\/span><\/p>\n


\n16 August 1932<\/span><\/i> <\/span><\/p>\n


\nWhich activity
\nwill most fully utilise all the energies? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThe one that is
\ndone in the most perfect spirit of consecration. <\/span>
\n <\/span><\/i><\/p>\n


\n20 August 1932<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nA reservation:
\nMother said this morning that it would take one and a half months to finish the
\nbathroom. I said Yes. In fact, I expected it to be finished within a month. Two
\nconflicting thoughts passed rapidly through my mind when I said Yes: (1) When
\nMother says that it will take one and a half months, naturally that should be
\ncorrect; there may be some delays I cannot foresee. (2) But why should I not say
\nthat according to my estimate, it is 30 days’ work? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt is good, it is
\nindispensable that you should think that the work will take only 30 days;
\notherwise it would extend over more than two months! <\/span><\/p>\n

\n But I want it to
\nbe good rather than quick. <\/span><\/p>\n

\n <\/span><\/p>\n


\nI pray to Mother
\nthat there may be no unforeseen delays. <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 24<\/span> <\/span><\/p>\n

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

\nI hope so also but
\nI have seen that the work takes always longer than your estimate and we are
\npushed on and on week after week. I like better to count largely and not to be
\ndisappointed. <\/span><\/p>\n

\n <\/span><\/p>\n


\nMother, what is
\nthe proper attitude? If I hear suggestion <\/span><\/i><\/p>\n


\n(1), I feel I am
\nkeeping a reserve. If I hear suggestion <\/span><\/i><\/p>\n


\n(2), I feel I am
\ncontradicting Mother. What should I do? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\n There is no
\ncontradiction in stating what you think. I am not expecting you to be a prophet
\nand that your thought should be always right. <\/span>
\n <\/span><\/i><\/p>\n


\n25 August 1932<\/span><\/i> <\/span><\/p>\n


\nMother, <\/span>
\n<\/i><\/p>\n


\n Yesterday I told You, \u201cAll have gone.\u201d In fact I saw that the carpenter was
\ngoing, not gone, and I calculated that by the time I came out and closed the
\ndoor, he should be gone. So I replied, \u201cYes, Mother, the last man has gone.\u201d And
\nlo, there he is, arranging the polishing stones! If I had drawn back for only a
\nsecond before hastening to reply, I would have given a more precise reply. I
\nfeel a little uneasy about it. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nNothing to be
\nuneasy about. The spontaneous answers of the external consciousness are always
\nvague and somewhat incorrect. It needs a great vigilance to correct that and a
\nvery firm resolution too. This incident may be meant to raise in you the
\nresolution. <\/span><\/p>\n


\n5 September 1932<\/span><\/i> <\/span><\/p>\n


\nMother divine,
\n<\/span><\/i><\/p>\n

 I am
\nfeeling tired today. I have not exerted myself, nor have I economised on sleep
\nor rest. I was also <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 25<\/span><\/p>\n

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


\ngetting mild
\nsuggestions of vomiting, but they have stopped by now. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI am not
\nastonished. You have reached a point of inner progress when you can no more get
\ninto fits of anger without feeling the results of it. You must, once for all,
\ntake the resolution \u2013 and keep it: never lose your temper. <\/span><\/p>\n

\nI told you already
\nthat far from diminishing, your hold upon the workmen can but increase by it.
\n<\/span><\/p>\n


\n26 September 1932<\/span><\/i> <\/span><\/p>\n

\nIt is better
\nsimply to be sincere than to be clever. <\/span>
\n <\/span><\/i><\/p>\n


\n31 October 1932<\/span><\/i> <\/span><\/p>\n

\nTo love the Divine
\nis to be loved by Him. <\/span>
\n <\/span><\/i><\/p>\n


\n2 November 1932<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nBecause of the
\nsudden rain we wanted to close the windows and found, with some discomfort, that
\nnot a single one is closing properly. Unless you are a Hercules and a wrestler
\nyou have no hope of closing them at all. They keep closed through goodwill, I
\nsuppose, but this goodwill would certainly not stand any strong gust of wind!
\n<\/span><\/p>\n

\n <\/span><\/p>\n

\nRepairs are
\nurgently needed. Tomorrow morning I shall show you the state of affairs. <\/span>
\n
\n <\/span><\/i><\/p>\n


\n9 November 1932<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 X told
\nme this morning, \u201cDo you see the plaster work done by Y? How nice it is! The
\nwork we have done is not so nice.\u201d I replied: \u201cI know at least one reason. It is because
\nyou are not with the workmen all the time. <\/span><\/i><\/p>\n

\nPage \u2013 26<\/span><\/p>\n

\n


\nThis morning you were missing from your post
\nfrom 9:30 to 10:30.\u201d X said, \u201cBut Y also takes off sometimes.\u201d <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI told you already
\nthat if someone refuses to be conscientious in his work, what can I do? It is
\ntrue that the work suffers, but he suffers still more, for no amount of
\nmeditation can replace sincerity in the service of the Divine. <\/span>
\n <\/span><\/i><\/p>\n


\n3 December 1932<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 \u201cOne
\nmust know how to soar in an immutable confidence; in the sure flight is perfect
\nknowledge.\u201d<\/span>\u00b9<\/span>
\nI don’t understand this sentence. How can one soar? What is the figurative sense
\nof this word? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt simply means to
\nrise (soar into the air) above the ordinary consciousness, into a higher
\nconsciousness from which one can see things from above, and thus see them more
\nprofoundly. <\/span>
\n <\/span><\/i><\/p>\n


\n9 December 1932<\/span><\/i> <\/span><\/p>\n

\nIf you try to hide
\nsomething from the Divine, you are sure to fall flat on your nose, plop! like
\nthat <\/span>
\n <\/span><\/i><\/p>\n


\n10 December 1932<\/span><\/i> <\/span><\/p>\n

\nJoy lies in having
\nabsolute trust in the Divine. <\/span>
\n <\/span><\/i><\/p>\n


\n2 January 1933<\/span><\/i> <\/span><\/p>\n

\nWhy, when you get
\ninto trouble, do you no longer ask for the help of the Divine
\nGrace? Yet you know from experience that the result is unfailing and marvellous!
\n<\/span><\/p>\n


\n16 January 1933<\/span><\/i> <\/span><\/p>\n

\n\u00b9<\/font><\/span>Prayers,
\np. 171<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 27<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I still
\ncannot make a clear distinction between a desire and a need for the work. So
\nthis is the method I have adopted: When I think I need something (anything), I
\nwait. If the inconvenience caused by not having this thing comes up again or
\nincreases, I ask for it. <\/span><\/i><\/p>\n


\n <\/span><\/i><\/p>\n

\nThen the desire
\ngets exacerbated and the request is made with a kind of sour rage. <\/span><\/p>\n

\n <\/span><\/p>\n


\nI sometimes think
\nof adopting a diametrically opposite method: asking for a thing as soon as I
\nthink I need it, without thinking or putting it off but I don’t dare adopt this
\nmethod. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThere is still
\nanother method, far more interesting than these two: ask for nothing at all and
\nsee what happens. <\/span><\/p>\n

\n <\/span><\/p>\n


\nGive me an
\ninfallible method. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI don’t have one.
\n<\/span>
\n <\/span><\/i><\/p>\n


\n26 March 1933<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nSweet Mother said,
\n\u201cThere is still another method.\u201d I was a bit perplexed as to how to apply Sweet
\nMother’s words to the letter. I started following Her advice. I didn’t ask for
\nanything, even on April 1st,<\/span>\u00b9<\/span>
\nand that is another reason for my perplexity. <\/span><\/i>
\n <\/span><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span>On
\nthe first of the month, the sadhaks received from the Ashram stores the material
\nitems which they previously requested.<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 28<\/span><\/p>\n

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

\nI am afraid that
\nin trying too hard to stick to the \u201cletter\u201d, you have lost the \u201cspirit\u201d. I was
\nnot referring to the things given at the \u201cstores\u201d, and I was most surprised to
\nsee that you did not ask for anything on the first. You would do well to ask
\nstrictly for the things you need. <\/span>
\n <\/span><\/i><\/p>\n


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

\nBecause others are
\nmean is no reason to be mean yourself. <\/span>
\n <\/span><\/i><\/p>\n


\n24 April 1933<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 The old
\nservant X wants a job for her young son (who is less than eight years old, I
\nthink). Can he be employed to clear the rubble at Ganapati House? <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nIt is impossible
\nto put a child of under eight to work. It would be criminal. <\/span><\/p>\n


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

\nWe want to be
\nfaithful workers for the Great Victory. <\/span>
\n <\/span><\/i><\/p>\n


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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 The
\ncarpenter Y has taken ten days’ leave in order to get married again. He wants
\nRs. 40 advance, to be paid back at the rate of Rs.8 per month. I have already
\ntold him that Mother approves neither of marriage far less of remarriage nor of
\nloans to encourage marriages. <\/span><\/i><\/p>\n

He
\ninsists on asking Sweet Mother. <\/span><\/i><\/p>\n

 Your
\norders please, Mother wonderful! <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 29<\/span><\/p>\n

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

\nWhat can we do? He
\nis a good and regular worker, isn’t he? I hope this new marriage will not make
\nhim irregular. <\/span><\/p>\n

\nShould we give him
\nthe money? If you think it is necessary, I shall not say No. <\/span>
\n <\/span><\/i><\/p>\n


\n6 July 1933<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 The
\nmeasuring tape: mere common sense shows that the tape is not indispensable. But
\nthere is a dissatisfaction somewhere in my being. I can’t pinpoint this
\nrecalcitrant spot. Is it my mind? Isn’t it the mind that shows the absurdity of
\nthis request? <\/span><\/i><\/p>\n


\n <\/span><\/i><\/p>\n

\nIt is a mental
\nformation<\/i> prompted by a desire of the vital, which protests and rebels
\nbecause it cannot be fulfilled. These formations are autonomous entities.<\/i>
\nThat is why, once they are made, the conscious will loses nearly all control
\nover them unless a counter-formation is made to destroy them<\/i>. Something
\nlike this, for example: \u201cI do not want to receive a measuring-tape. I earnestly
\nhope that Mother will not disgrace me by giving me one, for it would cover me
\nwith shame and embarrassment. Such ignorant and obstinate desires are unworthy
\nof a child of the Mother.\u201d <\/span>
\n <\/span><\/i><\/p>\n


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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 The
\nblacksmith: an iron shaving got into his eye. Is there any connection between
\nthe fact that I gave him the job of making rods for X’s embroidery frame without
\nfirst having spoken to You about it and the accident that occurred later? When
\nthe blacksmith came to see me after the accident I wondered whether there was
\nany connection, and when You said that You had doubts about this type of
\nlong frame my uneasiness doubled. Enlighten me, Sweet Mother. <\/span><\/i><\/p>\n

\nPage \u2013 30<\/span><\/p>\n

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

\nThese movements
\nspring from desire and ignorance (X’s desire for a frame without any exact
\nknowledge of how the frame has to be made) and they develop without harmony, in
\ndisorder and confusion, sometimes producing the most unfortunate results as in
\nthis case. I will explain: the idea of a big frame is excellent but difficult to
\nexecute. If the desire had not been there insisting on immediate realisation,
\nthe project could have been examined carefully before being carried out and its
\nexecution would have been more harmonious. <\/span>
\n <\/span><\/i><\/p>\n


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


\n(About
\nconstructing a braced frame to support a swinging sieve)<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nDo you know what a
\nswing is? <\/span><\/p>\n

\nIt is a plaything
\nI enjoyed very much when I was small. It is made of wood, and the plank you
\nswing on is suspended by strong ropes from rings fixed to a bar above. The
\nsupporting posts are securely set in the ground. I was thinking that something
\nsimilar could be made for the sieve. <\/span><\/p>\n


\n19 September 1933<\/span><\/i> <\/span><\/p>\n


\nO Mother divine,
\n<\/span><\/i><\/p>\n

 I have
\nstarted examining the details of the work with  a critical eye and everything
\ngoes to prove that in reality I know nothing, I can do nothing, I am good for
\nnothing. Having recognised this, I have lost all joy in action. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nSimply welcome the
\nfact that you have become aware of a lack of thoroughness, since this awareness
\nallows you to make <\/i><\/span>
\nfurther progress<\/span><\/i>.
\n <\/i><\/span> <\/span><\/i><\/p>\n

\nPage \u2013 31<\/span><\/p>\n

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

\nIndeed, making progress, overcoming a difficulty, learning something, seeing
\nclearly into an element of unconsciousness<\/i> \u2013 these are the things that make
\none  truly happy. <\/span>
\n <\/span><\/i><\/p>\n


\n22 September 1933<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 How can
\npeople insult me so easily, I wonder. Is it that my features are lacking in
\nvigour? Is it that I am scornful of others and therefore others treat me
\nscornfully? I try again and again, but I can’t find any satisfactory
\nexplanation. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt may be that
\nphysical appearance has something to do with it, but truly speaking it does not
\ncount for much. I believe rather in the influence of atmospheres. Each one has
\naround him an atmosphere made of the vibrations that come from his character,
\nhis mood, his way of thinking, feeling, acting. These atmospheres act and react
\non each other by contagion; the vibrations are contagious; that is to say, we
\nreadily pick up the vibration of someone we meet, especially if that vibration
\nis at all strong. So it is easy to understand that someone who carries in and
\naround himself peace and goodwill, will in a way impose on others at least
\nsomething of his peace and goodwill, whereas scorn, irritability and anger will
\narouse similar movements in others. The explanation of many events may be found
\nalong this line although, of course, it is not the only explanation! <\/span><\/p>\n

\n
\n                                      <\/span>30 October 1933<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 This
\nmorning at pranam a prayer leapt up from my heart towards You: \u201cMay this day
\nbring me an opportunity to remain calm even in the face of provocation.\u201d It was
\na very spontaneous prayer. <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 32<\/span><\/p>\n

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

\nNow that is indeed
\nan imprudent prayer! It is as if you were deliberately attracting an unpleasant
\nexperience to yourself. <\/span><\/p>\n

\n <\/span><\/p>\n


\n(The sadhak then
\nrelated his heated conversation with someone.) I regret having lost my temper
\nwhile pronouncing these last sentences. I have noticed that even when I am
\nconscious, if I open my mouth I lose my self-control. I get angrier and angrier
\nfrom one sentence to the next. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\n The conclusion is
\ntherefore obvious: it would be better not to open your mouth. In certain cases,
\nas in this one, it is wiser to turn your back than to open your mouth. <\/span>
\n
\n <\/span><\/i><\/p>\n


\n3 November 1933<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n


\n Regarding the partition-cupboard in Y’s room: I made the shelves of this
\ncupboard out of small pieces of wood. A large quantity of old planks were thus
\nused up. But Y expressed his dissatisfaction when he saw the shelves. <\/span>
\n<\/i><\/p>\n


\n <\/span><\/i><\/p>\n

\nYes, here everyone
\nthinks only of spending, spending, spending as much as he can; no one thinks of
\nsaving and avoiding waste. It is the triumph of egoism. You may show this to
\nthem and add that it is I who gave the order to make all possible use of the old
\npieces of wood. <\/span>
\n <\/span><\/i><\/p>\n


\n13 November 1933<\/span><\/i> <\/span><\/p>\n


\nImportant <\/span>
\n<\/i>\u2013 Aroum<\/span>\u00e9<\/span>
\n(the Kitchen) <\/span><\/p>\n

\nI forgot to
\nenquire about an important point. Since the vessels used for cooking are very
\nlarge<\/i>, the top of the fire-places should not be much higher than ground
\nlevel. This must be checked while the kitchen is being repaired.  <\/span><\/p>\n

\nPage \u2013 33<\/span><\/p>\n

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

\nThe top of the fire-places should not be more than
\nfifty centimetres above ground, so that the vessels can be raised and lowered
\nwithout danger. <\/span>
\n <\/span><\/i><\/p>\n


\n5 December 1933<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\n(The sadhak
\noutlined his work-schedule.) All this leaves me little time not enough for a
\ntour of all the centres. What should I do, Sweet Mother? I call for Your help.
\n<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nYou must be calm
\nand concentrated, never utter an unnecessary sentence and have faith in the
\ndivine help. <\/span><\/p>\n


\n12 December 1933<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 An
\nexercise: If you notice that your voice is rising, stop speaking immediately;
\ncall upon Sweet Mother to make you aware of the hidden deformation. Is it all
\nright, Sweet Mother? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt is quite all
\nright. <\/span><\/p>\n

\n All my
\ncompliments for this appreciable progress. <\/span>
\n <\/span><\/i><\/p>\n


\n9 February 1934<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\n\u201cAttila, King of
\nthe Huns in 434, devastated the cities of Gaul but spared Lutetia after being
\ndiverted by Saint Genevieve.\u201d I don’t understand the phrase \u201cdiverted by Saint
\nGenevieve\u201d. Did Saint Genevieve divert Attila from Lutetia, which he spared?
\n<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nAttila was
\ncompelled to spare Lutetia because of the occult action of Saint Genevieve who,
\nby the ardour of her prayers,  <\/span><\/p>\n

\nPage \u2013  34<\/span><\/p>\n

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

\nobtained the
\nintervention of the Divine Grace. This prompted Attila to alter the route of his
\ntroops, and so he gave the city a wide berth. <\/span>
\n <\/span><\/i><\/p>\n


\n11 February 1934 <\/span><\/i>
\n <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I have
\nhad a pain in the right side of my chest and in the left side of my back for the
\npast three or four days. I decided to be brave and not tell You about it, but
\nthe pain has grown sharper since yesterday. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt was not at all
\nclever to have said nothing about it. If you had told me immediately, you would
\nalready have been cured. <\/span>
\n <\/span><\/i><\/p>\n


\n13 February 1934<\/span><\/i> <\/span><\/p>\n


\n(The sadhak
\nrecounted his conversation with Mr. Z, a local French official. The conversation
\nends:)  <\/span><\/i><\/p>\n


\nMr. Z: I have
\nheard that Sri Aurobindo can communicate at a distance. Is it true?  <\/span><\/i>\n<\/p>\n

Sadhak:
\nThat is nothing. He isn’t interested in occult powers; it isn’t His aim.  <\/span><\/i><\/p>\n


\nMr. Z: But even
\nso, can He communicate with someone in Calcutta?  <\/span><\/i><\/p>\n

 Sadhak:
\nYes, if the other person is receptive. Suppose I have difficulties in my work.
\nThere is no way of communicating with Mother. I can’t find the solution. I
\nconcentrate on Mother, ask Her to guide me and find the solution. This is not
\nunusual. It has happened several times. <\/span><\/i><\/p>\n

 Mr. Z:
\nDoes Sri Aurobindo give talks? <\/span><\/i><\/p>\n

Sadhak:
\nNo, we meditate with Mother. <\/span><\/i><\/p>\n

Mr. Z:
\nOn what do you meditate? <\/span><\/i><\/p>\n

 Sadhak:
\nEach one on his own aspiration, and <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 35<\/span><\/p>\n

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


\nMother guides us.
\nShe gives us experiences and revelations. <\/span><\/i><\/p>\n


\n Mr. Z: You don’t
\nsay! <\/span><\/i><\/p>\n

Sadhak:
\nYes, we are not all under a hallucination! <\/span><\/i><\/p>\n

Mr. Z:
\nAre you sure it isn’t a hallucination? <\/span><\/i><\/p>\n

(The
\nMother underlined most of the remarks above in red pencil.)<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt would have been
\nbetter not to say the things I have marked in red pencil. This falls under the
\n\u201cpowers\u201d that it would be better not to mention. Either the person you are
\nspeaking to does not understand at all and takes you for a fool suffering from
\nhallucinations, or else he understands and then gets frightened<\/i>, which is
\nalways dangerous. <\/span><\/p>\n

\n If someone asks
\nyou about Sri Aurobindo\u2019s powers, it is always better to say: \u201cI don’t know. He
\ndoesn’t tell us about these things.\u201d <\/span><\/p>\n

\nAnd don’t speak
\nabout me unless it is unavoidable. I am putting a copy of the Conversations in
\nthe tray for Mr. Z. <\/span><\/p>\n


\n27 March 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 When I
\nread a novel or anything in print I clearly understand, say, eighty per cent.
\nBut when someone speaks, I have great difficulty in following him. I miss more
\nthan half. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nDoes this imply
\nthat the report of your conversation with Mr. Z is inaccurate? This is very
\nserious you should not put words into his mouth which he didn’t say. You must
\nreport things exactly as you heard them, and when you are not sure you must say
\nso. <\/span>
\n <\/span><\/i><\/p>\n


\n2 April 1934<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 36<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 A
\nprayer: Teach me the unfailing way to receive from Sweet Mother a healing and
\ncomforting kiss. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nWhy do you want an
\noutward sign of my love? Are you not satisfied with knowing it is there? <\/span>
\n
\n <\/span><\/i><\/p>\n


\n16 April 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I admit
\nthat I have much to learn from X. I bow to Sweet Mother in X. Make our
\nrelationship one through which I may benefit and come to know you. <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nI appreciate this
\nattitude and this effort. It proves the sincerity of your aspiration. But I did
\nnot have that particular point in mind I was speaking in a much more general
\nway.  All of you, in your relationships with one another, have much to change
\nand much to learn. <\/span><\/p>\n


\n <\/span><\/i><\/p>\n


\n20 April 1934<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt seems that the
\nnotice about the holidays has been circulated only in French. I don’t think you
\nshould do this, for it would amount to imposing the study of French on all those
\nwho work in the Building Department, which is impossible. <\/span><\/p>\n

\nFor instance, Y
\nonce asked me whether it was indispensable to learn French and I told him No.
\nOthers too are in the same position. In my opinion you should add an English
\nversion to the French and circulate both together. <\/span>
\n <\/span><\/i><\/p>\n


\n4 May 1934<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nZ has asked
\nwhether we could give double pay for the extra working hour from six to seven in
\nthe evening. I have said Yes. <\/span><\/p>\n

\nPage \u2013 37<\/span><\/p>\n

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

\nFor surely you
\nmust know that in France all the extra hours in the evening are paid double, and
\nthis seems reasonable. <\/span>
\n <\/span><\/i><\/p>\n


\n4 May 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I have
\na confession to make. My mind is flooded with contradictions and doubts. I have
\nstruggled against this onslaught desperately, but still I haven’t found peace.
\n<\/span><\/i><\/p>\n

 Last
\nnight I made an effort. I made an estimate of the expenditures and workers
\nneeded for our project, as well as I could with my short and limited foresight.
\nI was completely dejected. What should I do? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThese things need
\nto be considered carefully, not lightly as one discusses a play or the
\npronunciation of French. <\/span><\/p>\n

\nAs soon as the
\nproject is completely ready, when you have worked everything out and can answer
\nmy questions, I shall call you one morning alone with X into my little room, and
\nwe shall discuss the matter quietly. When will you learn not to lose courage and
\nconfidence at the slightest setback, when things are not, by my own doing,
\nexactly as you had planned? I think it is high time you learned this and I find
\nthat you give me very little credit, less perhaps than you would give an
\nordinary building contractor who, in your eyes, seems to know his job and have
\nsome common sense. <\/span><\/p>\n

\n <\/span><\/p>\n


\n(The sadhak then
\ngave several examples of difficulties with his workers and work projects.)<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nAll that you say
\nis quite true and there are still many other things you have not said, but which
\nI know. The trouble might be summed up thus: <\/span><\/p>\n

\n1) Too many
\nworkers. <\/span><\/p>\n

\nPage \u2013 38<\/span><\/p>\n

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

\n 2) Too many
\ndifferent projects undertaken at the same time. <\/span><\/p>\n

\n 3) Lack of
\nconsciousness in some of the supervisors. <\/span><\/p>\n

\n Naturally, No. 2
\ncould be set right by increasing the number of supervisors, provided, of course,
\nthat they are sincere and honest, which would also be the remedy for No. 3. But
\nperhaps of all the remedies, this one I mean being honest, sincere and
\nconscientious is the most difficult to achieve. <\/span><\/p>\n

\nSeveral times we
\nhave spoken in a general way about reducing the number of workers. I have always
\nsaid Yes, and I would be very happy to cut down expenses as much as possible.
\n<\/span><\/p>\n

\nBut when we came
\nto the details of carrying this out, we always found ourselves confronted with
\nthe same difficulty: whom to dismiss? And according to your answers the
\ndifficulty seemed insurmountable. <\/span><\/p>\n

\n Now I propose
\nthis to put up a notice which X could draft along the following lines: <\/span>\n<\/p>\n

\n\u201cThe ill-will of
\nthe local residents has obliged me to stop buying houses; consequently there is
\nno longer enough work to keep all the workers busy. I am very sorry about this,
\nbut I am obliged to part with a certain number of them (you give the number),
\nand since they have all been hardworking and faithful, I am at even more of a
\nloss to make a selection. Therefore I am giving them three weeks’ advance
\nnotice: as of July 1st the number of workmen will be reduced by (give the exact
\nfigure). That will give them time to look for work elsewhere. Those who have
\nfound work should let us know.\u201d <\/span><\/p>\n

\nBefore displaying
\nthe notice you will speak to the workers (masons, carpenters, painters, coolies,
\netc.) whom you positively want to keep<\/i> and tell them that the notice
\nwhich is going to be put up is not meant for them and that in any event we
\nwant to retain their services<\/i>, so they do not have to look for work
\nelsewhere. To avoid any possible misunderstanding, it would be best if X or Y
\nspeaks to them in your presence. <\/span><\/p>\n

\nAnd from July 1st
\nwe shall also have to think about reducing the number of projects undertaken at
\none time,<\/span><\/p>\n

\nPage \u2013 39<\/span><\/p>\n

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

\n in order to
\n meet the
\ndifficulty of supervision. <\/span><\/p>\n

\n This is what I
\nsee most clearly at the moment. <\/span><\/p>\n


\n5 June 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 All the
\npain I have felt till tonight comes from my reservations with regard to Sweet
\nMother. Is my diagnosis correct? If so, how can I do away with these
\nreservations without seeming to contradict or embarrass Sweet Mother? <\/span>
\n<\/i><\/p>\n

\n <\/span><\/p>\n

\nI am going to
\nbegin by telling you a very little story. Then I shall answer you. <\/span><\/p>\n

\n You must have
\nseen the new clock which is supposed to run for six months. When it was first
\nset going, it ran very fast. Z tried to figure out how to adjust it and found a
\nsort of screw which is used to lengthen or shorten the pendulum. I looked at the
\nclock with my inner sight<\/i> and told Z, \u201cTo make it go slower, you have to
\nshorten the pendulum.\u201d He looked at me in bewilderment and explained that in
\nmechanics the longer the pendulum is, the slower the movement. I knew that very
\nwell but this is not an ordinary pendulum since it works by rotary movement. I
\nanswered, as I always do, \u201cDo as you think best.\u201d He lengthened the pendulum and
\nthe clock started going even faster. After observing it for a day, he agreed to
\nshorten the pendulum and now the clock is working perfectly all right. <\/span>\n<\/p>\n

\nI believe in the
\nsuperiority of the inner vision over the outer vision and this belief is based
\nnot merely on theoretical knowledge but on the thousands of examples I have come
\nacross in the course of a life which is already long. Unfortunately I am
\nsurrounded by people who, though they are here to practise yoga, are still
\nconvinced that \u201ca cat is a cat\u201d, as we commonly say in French, and that one can
\nrely only on one’s physical eyes for seeing and observing, on one’s
\nphysical-mental knowledge for judging and
\ndeciding, and that the laws of Nature are laws<\/i> \u2013 in other words, any
\nexception to them is a miracle. This is false. <\/span><\/p>\n

\nPage \u2013 40<\/span><\/p>\n

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

\n This is what is
\nat the root of all the misunderstandings and reservations. You already know, and
\nI mention it only to remind you, that an experiment made in a spirit of reserve
\nand doubt is not an experiment, and that outer circumstances will always
\nconspire to justify these doubts, and this for a reason which is very easy to
\nunderstand: doubt veils the consciousness and the subconscious sincerity, and
\ninto the action some small factors creep in which may seem unimportant, but
\nwhich are just sufficient to alter all the factors of the problem and to bring
\nabout the result that one had anticipated by doubting. <\/span><\/p>\n

\nI have nothing
\nelse to add except this. When the question of distempering X’s rooms arose, I
\nlooked very carefully several times with the inner eye and I saw this: brush the
\nwalls with a metal brush so that whatever is loose falls off and cover the rest
\nwith a thick layer of distemper which by its very thickness will be enough to
\nconceal any irregularities. The process was supposed to be simple, rapid and
\nfully satisfactory. I put forth all the necessary force for it to become an
\neffective formation charged with the power of realisation, and I said that the
\nwork could proceed, adding in a few words how it was to be done. This was long
\nago the first time it was decided to distemper the walls of X’s apartment,
\nperhaps more than a year ago. My formation was so living, so real, so active,
\nthat I made the mistake of not reminding you about it before the work began. I
\nhave an unfortunate tendency to believe that the consciousness of those around
\nme is, at least partially and in its limited working, similar to mine. I shall
\nexplain. I know that each of you has a very small and limited consciousness
\ncompared with mine, but within its limits, I have the illusion that its
\nnature<\/i> is similar to mine, and that is why there are many things I do not
\nsay, because to me they are so obvious<\/i> that it would be utterly pointless
\nto mention them. It is here that on your side a freedom of movement and speech
\narising from an affectionate confidence must come in:  <\/span><\/p>\n

\nPage \u2013 41<\/span><\/p>\n

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

\nif there is
\nsomething you are unsure of, you must ask me about it; if you do not very
\nclearly see my intention<\/i>, you must enquire about it; if you do not grasp my
\nformation in a very precise way, you must ask me to explain it to you. When I do
\nnot do so, it is because I think you are receptive enough for the formation to
\nact and fulfil itself without my needing to speak about it, and in fact this
\noften happens is only when the mind and vital get in the way, for one reason or
\nanother, that the working becomes effective. <\/span><\/p>\n

\nRead this
\ncarefully, study it, and when you come today I will ask you to read it from the
\nplace I have marked with a red cross, for I think it may be useful to everyone
\nthere. I shall probably ask you to translate it into English, to make sure that
\nyou have fully understood. <\/span><\/p>\n

\nMay Peace be with
\nyou \u2013 I bless you. <\/span>
\n <\/span><\/i><\/p>\n


\n7 June 1934<\/span><\/i> <\/span><\/p>\n


\nO Sweet Mother,
\n<\/span><\/i><\/p>\n

 I am
\nthirsting, thirsting for Your love! <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nYou have only to
\nopen your heart and your thirst will be quenched, for the waters of love never
\nrun dry. <\/span>
\n <\/span><\/i><\/p>\n


\n3 July 1934<\/span><\/i> <\/span><\/p>\n

\nSleep well and
\nrest yourself beneath the protective shade of my blessing. <\/span><\/p>\n


\n11 July 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 This
\nmorning You said that when one has a feeling of danger, it is because there is a
\nhidden reason somewhere. <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 42<\/span>
\n<\/span><\/p>\n

\n

\nThat is not
\nexactly what I said. I said that a feeling of danger should always be taken
\nseriously when one is responsible for the state of things, and that one should
\nnot say, \u201cIt is nothing\u201d unless one is ten times sure it is nothing. <\/span>
\n <\/span><\/i><\/p>\n


\n22 August 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 While
\ninspecting the stores I found that the principle of keeping all materials
\nwithout throwing anything away is not above reproach. The good materials get
\nspoiled under a pile of useless things, because one cannot take care of them.
\n<\/span><\/i><\/p>\n

If only
\nthe good materials had been kept, it would have been easier to take care of
\nthem. Am I right, Sweet Mother? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI think so. But
\nmore than anything, it is the lack of organisation and order which causes all
\nthis waste. Certainly, if there is not enough room to keep things in order and
\nseparate, the good things on one side and the bad on the other, it is better to
\nget rid of the bad things. But this should be done with great care so as not to
\ngo to the other extreme and throw away things that may be useful. <\/span>
\n <\/span><\/i><\/p>\n


\n20 September 1934<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 X sent
\nme a mason with a dismissal note this morning. Later, I learnt from X that the
\nmason had laughed when X told him he was not satisfied with the work he had
\ndone. How should one determine a worker’s fate in this and similar cases? <\/span>
\n<\/i><\/p>\n

\n <\/span><\/p>\n

\nOne really cannot
\ndismiss a man because he laughed. He should be given some
\nother work and advised to be polite in the future. <\/span>
\n <\/span><\/i><\/p>\n

\n
\n24 October 1934<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 43<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I heard
\nthat one can know all the qualities of any material by identification of
\nconsciousness. Is this true? Is it possible? For example, if there are cracks in
\na roof, I want to know the exact cause. How can I identify myself with the roof?
\nIs there a definite method? Is this method easier and more certain than the
\nmental process of reasoning which is based on acquired experience? <\/span><\/i>\n<\/p>\n

\n <\/span><\/p>\n

\nIn theory, it is
\ntrue that everything can be known by identification, but in practice it is
\nrather difficult to apply. The whole process is based on the power of
\nconcentration. One has to concentrate on the object to be known (in this case
\nthe roof) until all the rest of the world disappears and the object alone
\nexists; then, by a slight movement of will, one can succeed at identification.
\nBut it is not very easy to do and there are other means of knowing besides
\nreasoning \u2013 intuition, for example which are also effective. <\/span>
\n <\/span><\/i><\/p>\n


\nNovember 1934<\/span><\/i> <\/span><\/p>\n


\nO Sweet Mother,
\n<\/span><\/i><\/p>\n

 I sing
\nYour praises. I will never forget how You respond when one calls You with
\nintensity, nor the marvel of Your presence which changes the attitude of others
\ntoo. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThis statement is
\nquite true. <\/span><\/p>\n

\n  <\/span><\/p>\n


\nI bow to You,
\nSweet Mother. Be present in me always and for ever. <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 44<\/span><\/p>\n

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

\nYes, I am always
\nwith you, but you must never forget to call me, for it is by calling me that the
\npresence becomes effective. <\/span>
\n <\/span><\/i><\/p>\n


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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I know
\nthat I was not obliged to give Y an explanation for my decision. In his
\nexpression, the question was there, but I could easily have ignored it. Why did
\nI show this weakness? O Sweet Mother, how should one act in such cases? <\/span>
\n<\/i><\/p>\n

\n <\/span><\/p>\n

\nY’s will is strong
\nand he knows how to impose it on others. The only solution is to have a will
\nstronger than his and to use it with great calm, but also with great
\ndetermination. <\/span>
\n <\/span><\/i><\/p>\n


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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 Listen
\nto these two accounts of inner suggestions. (Two instances are given.) From
\nthese two accounts You will see that there were good grounds for the first
\nsuggestion, whereas the second one was importunate. How can one distinguish
\nbetween these two types of suggestions? <\/span><\/i><\/p>\n


\n <\/span><\/i><\/p>\n

\nIt is only by long
\nexperience, tested many times very carefully, that one can discriminate between
\nvarious types of suggestions by the vibration that accompanies them. <\/span>
\n <\/span><\/i><\/p>\n


\n12 January 1935<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 Please
\nforgive me for my ambiguous reply to Z. I bow to You, full of remorse. <\/span>
\n<\/i>
\n <\/span><\/p>\n

\nPage \u2013 45<\/span><\/p>\n

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

\nRemorse is of no
\nuse; you have to feel the joy of the possibility of making further progress.
\n<\/span>
\n <\/span><\/i><\/p>\n


\n26 February 1935<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\n(The sadhak
\nsuffered a headache after contact with a fellow-worker.) I don’t understand
\nthese two completely different movements in me: (1) one which decides to avoid
\nall contact with X, direct or indirect, and (2) the other which sees any
\nharmonious dealings between us as a sure sign of victory but how can this be
\ndone without getting a headache, Sweet Mother? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt may be the
\ncontradiction between these two movements which is the cause of the headache.
\nNo. 1 wants peace with a minimum of effort. No. 2 wants to conquer the
\ndifficulty, not run away from it. I suggest that for the time being you avoid
\ncontact with X as far as possible. But if contact is established, beware of
\nsubconscious reactions and be very vigilant. <\/span>
\n <\/span><\/i><\/p>\n


\n3 May 1935<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nA fellow-worker
\nviolated the established work procedure. When I saw Y coming out of the workshop
\nI was struck by two suggestions: (1) If he has done something without my
\nknowledge, why should I interfere? and (2) Since I know all about it, I cannot
\nremain indifferent; I must tell him that it is not right. I followed the second
\nsuggestion. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nWhat you did was
\ngood, in principle at least, for really so much depends on one’s choice of words
\nand tone of voice. <\/span><\/p>\n


\n15 May 1935<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 46<\/span>
\n<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 What
\ndoes \u201clistening to the voice\u201d mean? Is it like listening to words that are
\npronounced? A ready-made sentence, \u201cWrite down what is there in the estimate\u201d,
\nwanted to disturb my mind. I don’t know where it came from. Was it my own
\nthought expressed in words, or was it what is known as a \u201cvoice\u201d? How can these
\nthings be distinguished, Sweet Mother? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt was obviously
\nan inner voice. One rarely hears the sound of the words, but rather the message
\nis expressed as words in the mind or sometimes merely as a feeling in the heart.
\n<\/span>
\n <\/span><\/i><\/p>\n


\n23 May 1935<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I have
\ndecided to adopt the following attitude towards Z. If I have any suggestion or
\nremark to make about the work, I shall do it very simply. If he accepts, very
\ngood. If he doesn’t, I shall keep silent, without arguing, and let him do as he
\nlikes. Is this attitude correct? <\/span><\/i><\/p>\n


\n <\/span><\/i><\/p>\n

\nNo, it is not
\ncorrect and I see that you have not understood the implications of my remark the
\nother day. If you see something that should be done in a certain way, you should
\nsimply say: \u201cThis is how I think it should be done.\u201d If he contradicts you and
\ngives a different opinion, you should simply answer: \u201cAll right. We shall both
\nsubmit our views to Mother and she will decide.\u201d  <\/span><\/p>\n

\nIn this way there
\ncan be no clash of personalities between him and you. It is only a matter of
\nobedience to me. <\/span>
\n <\/span><\/i><\/p>\n


\n6 June 1935<\/span><\/i><\/p>\n

\n Page \u2013 47<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 You
\nhave made me aware of the subconscious movements governing my action. Whenever a
\nsimilar opportunity arises, will You please make me more and more aware. Do not
\nwithdraw from me when You see me sad. O Sweet Mother, I assure You, I promise
\nYou, that with Your Grace I will be myself again within a short time. <\/span>
\n<\/i><\/p>\n

 I
\naspire for the blessed day when the conflict, the momentary lack of faith, will
\ncease forever and You will use me even as You use Your feet, O Sweet Mother.
\n<\/span><\/i><\/p>\n


\n I bow to You in
\njoyful gratitude. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI am very happy
\nabout the way you have taken this matter. When I speak to you so frankly, I am
\ngiving you a great proof of confidence. <\/span><\/p>\n

\n My blessings are
\nwith you. <\/span>
\n <\/span><\/i><\/p>\n


\n16 July 1935<\/span><\/i> <\/span><\/p>\n


\n(The sadhak
\nrefused to remove some nails in the wall of someone’s room, and wrote to the
\nMother explaining his decision.) <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nYes, it is correct
\nas an analysis, but a thing ought not to be done for any of these personal
\nconsiderations. The thing to be done should be considered in itself, independent
\nof all personal questions. If the thing is right and good, one should do it. If
\nnot, one should refrain from doing it. <\/span><\/p>\n

\n It is precisely
\nbecause your refusal had no real cause that it did not have the power to
\ndominate the other man’s will. <\/span><\/p>\n

\n So you should
\nhave the nails removed. <\/span>
\n <\/span><\/i><\/p>\n


\n17 July 1935<\/span><\/i>  <\/span><\/p>\n

\nPage \u2013 48<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n


\n Yesterday X asked me whether the nails in his wall would be removed. In the
\nabsence of any definite orders on this point I said, \u201cAsk Mother.\u201d Later it was
\nSweet Mother who decided not to have them removed. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nYes, I hoped that
\nhis will could be made to yield on this point, because I thought it was
\nabsolutely true that removing the nails would damage the wall. But it was only
\nvery relatively true, {49and so the formation did not have a power of truth
\nsufficient to dissolve X’s counter-formation. This is true \u201coccultism\u201d. <\/span>\n<\/p>\n

\n <\/span><\/p>\n


\nI don’t think I
\ncan be the judge to decide whether the thing is good or not, because my vision
\nis limited. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI never said that
\nyou should be the judge<\/i>. I agree to be the judge in all cases, because I
\nrecognise that it is very difficult to know whether a thing is right and good,
\nunless one can see the law of Truth behind things. <\/span><\/p>\n

\n <\/span><\/p>\n


\nIf You had said to
\nme, \u201cRemoving the nails is nothing, is it?\u201d, I would have replied, \u201cNothing
\nmuch.\u201d And if You had said, \u201cWhat! Removing the nails for nothing and damaging
\nthe wall?\u201d, I would have replied, \u201cSenseless.\u201d <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nThis is not right.
\nWhen I ask a question, I ask it in order to get exact<\/i> and objective<\/i>
\ninformation. I have said this many times. I have no preconceived idea, no
\npreference, no opinion about things. If I could move about and see everything
\nphysically for myself, I would not need to get information from anyone. But this
\nis not the case, and this is why I consult the people around me, because they
\nare able to move about. I do not want them to answer me by echoing what they
\nimagine \u2013 wrongly<\/i> \u2013 to be what I think. I want them to use their powers
\nof observation and their technical knowledge to give me as precise and exact
\ninformation  <\/span><\/p>\n

\nPage \u2013 49<\/span><\/p>\n

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

\nas they can. And
\non that information I base my decision.  <\/span><\/p>\n


\n18 July 1935<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 You
\nwrote to me, \u201cIt is precisely because your refusal had no real cause that it did
\nnot have the power to dominate the other man’s will. So you should get the nails
\nremoved.\u201d This is the sentence that upset me. Why was there no real cause? Won’t
\nthe holes spoil the wall? <\/span><\/i><\/p>\n


\n <\/span><\/i><\/p>\n

\nIt all depends on
\nwhat you mean by spoil. I had understood from what you told me that it would
\ncause extensive damage. From what X wrote, I understood that the nails were
\nloose and that a little scraping and pulling would be enough to ease them out.
\nAfter averaging these two interpretations I saw that the argument I gave X to
\nmake him accept the nails was not true enough to have the power to overcome the
\nhostility of his attitude. <\/span><\/p>\n

\n <\/span><\/p>\n


\nDid I invent this
\nfor some other motive? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nLook into your
\nheart, in all sincerity, and you will see that if someone you liked had asked
\nyou to remove the nails, you would not have found it so difficult and you would
\nnot have put it in the same way. <\/span><\/p>\n

\n <\/span><\/p>\n


\nI thought that my
\nrefusal was ineffective because it was not supported by Sweet Mother, and I
\nfirmly believe that nothing whatever can hold true or be effective unless it is
\nsupported by Sweet Mother. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nWhen we are in the
\npresence of hostile forces, only the purity of an absolute truth can conquer
\nthem. <\/span><\/p>\n

\n <\/span><\/p>\n


\nThis is the
\nargument, almost word for word, that upset me, and I still
\nhaven’t found the answer to this problem. Enlighten me, Sweet Mother.  <\/span><\/i><\/p>\n

\nPage \u2013 50<\/span><\/p>\n

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

\nYour argument
\nseems right, but since its starting-point is wrong it no longer holds. Reread
\nwhat I have written, carefully and several times if necessary; ponder every word
\nso that you  understand exactly what I am saying and nothing else. <\/span>
\n <\/span><\/i><\/p>\n


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


\nWhen someone makes
\na remark, why does Sweet Mother blame me without even asking me for an
\nexplanation? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nAlways the same
\nmistake you think that I judge by what people tell me! Whenever I am confronted
\nwith a fact, either directly or indirectly, I look and judge for myself without
\nthe intervention of anyone’s opinion. <\/span>
\n <\/span><\/i><\/p>\n


\n1 September 1936<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nIn the case of the
\nArogya House cupboard, when Y told me that he didn’t want it painted I was
\nsurprised, and I revealed that Z had asserted that it was he, Y, who wanted it
\ndone. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nAs a general rule,
\nit is better not to repeat to someone what someone else has said, for there is
\nalways a risk of creating confusion and increasing the difficulties. <\/span><\/p>\n


\n <\/span><\/i><\/p>\n


\n11 December 1936<\/span><\/i> <\/span><\/p>\n

\nO Sweet Mother,
\n<\/span><\/p>\n

\n \u201cPenetrate all my
\nbeing, transfigure it till Thou alone livest in us and through us.\u201d<\/span>\u00b9<\/span>  <\/span><\/p>\n

\n <\/span><\/p>\n

\n\u00b9<\/font><\/span>Prayers,
\np. 91. The sadhak has substituted \u201cmy\u201d for \u201cour\u201d <\/font><\/span> <\/span><\/p>\n

\nPage \u2013 51<\/span><\/p>\n

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

\nThe main door of
\nyour being is open, but certain other doors are still not open. You must open
\nthem all, for I am there and I am waiting. <\/span><\/p>\n

\n With my
\nblessings. <\/span>
\n <\/span><\/i><\/p>\n


\n1 April 1936<\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nX has just written
\nthat he has recognised his mistake in having given up the work and that he will
\nreturn to work this morning. So you should behave as if nothing had happened and
\nwelcome him back. I hope that Y too will not make any unnecessary remarks.
\n<\/span>
\n <\/span><\/i><\/p>\n


\n23 September 1936<\/span><\/i> <\/span><\/p>\n


\nPerhaps Sweet
\nMother is displeased with me about something? I have no peace. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI am not at all
\ndispleased. But what a strange idea to let yourself be upset by such little
\nthings! What about the Yoga? <\/span><\/p>\n

\n You must shake
\nall that off and return to a better state of consciousness. <\/span><\/p>\n

\nBlessings.  <\/span><\/p>\n


\n8 July 1937<\/span><\/i> <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I don’t
\nknow why I have lost my self-control and peace. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nIt is a pity!
\nPerhaps you are a bit tired. I hope you are sleeping well. I would like you to
\ngo to bed earlier. Is all this work after meditation discussions, accounts, etc.
\nreally indispensable? To keep one’s self-control, one needs to have time enough
\nto rest, enter into oneself and find calm and quiet. <\/span>
\n <\/span><\/i><\/p>\n


\n19 October 1938<\/span><\/i>  <\/span><\/p>\n

\nPage \u2013 52<\/span>
\n<\/span><\/p>\n

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


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 I would
\nlike to take part in all the shuttering and building work without offending
\nanyone. How should I go about it? How can I wash away the past? <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nOnce and for all,
\nwash away the feeling that you are \u201csuperior\u201d to others for no one is superior
\nor inferior before the Divine. <\/span>
\n <\/span><\/i><\/p>\n


\n6 December 1938<\/span><\/i><\/p>\n

\n <\/span><\/p>\n


\nSweet Mother,
\n<\/span><\/i><\/p>\n

 For the
\npast few days, every time I meet X, he wards me off. I looked inside myself to
\nsee if I have recently done something to displease him, but I can’t find
\nanything. Please tell me if I have done something wrong. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI know nothing
\nabout the matter. X has not written to me. <\/span><\/p>\n

\nBut one thing is
\ncertain: you give far too much importance to the way people treat you. This
\nhypersensitivity is the cause of most of the misunderstandings. <\/span><\/p>\n


\n <\/span><\/i><\/p>\n


\nMarch 1939<\/span><\/i><\/p>\n


\nO Sweet Mother,
\n<\/span><\/i><\/p>\n

 In
\nspite of all my efforts at friendly collaboration with X, I have failed. I pray
\nthat you tell me in detail the defects which prevent this achievement. I promise
\nYou that I will make a sincere effort to get rid of them, and with Your help I
\nam sure to succeed. <\/span><\/i><\/p>\n

I had
\ndreamed that X and I would discuss both the work in hand and the work to be done
\nand exchange opinions I mean, just as Y and I speak together. But I am sorry to
\nsay that X keeps me at a distance and remains aloof, and when he does speak I
\nfind him rather difficult. <\/span><\/i>
\n <\/span><\/p>\n

\nPage \u2013 53<\/span><\/p>\n

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


\nThis state of
\nthings stirs up reactions of revolt in me, and the efforts I make to remain
\npeaceful and calm seem beyond my capacity. <\/span><\/i><\/p>\n

\n <\/span><\/p>\n

\nI am afraid it is
\na lack of affinity in the vital and even in the mind. These things are very
\ndifficult to overcome, for it requires that both of you open yourselves to a
\nhigher consciousness. This needs time and a continuous effort of sadhana from
\nboth of you. <\/span><\/p>\n

\n In the present
\nconditions I think it would be better not to persist in your attempt at friendly
\nrelations with him, for it only increases his sense of importance. <\/span><\/p>\n

\nAs for the need to
\nexchange your views and opinions about the work, I am still not convinced of it.
\nMy impression is that one always says far more than is necessary and that it is
\nnot with words that good work gets done. <\/span><\/p>\n

\nIn any event, calm
\nand patience are absolutely necessary and you ought to have them since my
\nblessings are with you. <\/span>
\n <\/span><\/i><\/p>\n


\n10 October 1939<\/span><\/i> <\/span><\/p>\n


\nA year of silence
\nand expectation let us find, O Lord, our entire support in Thy Grace alone.
\n<\/span>
\n <\/span><\/i><\/p>\n


\n1940<\/span><\/i> <\/span><\/p>\n

\nThe sadhak
\nrecounted several instances in which he got upset and depressed because a
\nfellow-worker did not follow his advice <\/span><\/p>\n

\n <\/span><\/p>\n


\nThe disease<\/span><\/i>:
\na narrow and egoistic ambition in the mind expressing itself as a strong vanity
\nin the vital, thus distorting your ideas of things and your reactions. <\/span>\n<\/p>\n

\nThe remedy:
\nsurrender all that to \u201cSweet Mother\u201d completely and definitively. <\/span><\/p>\n

\nWith my loving
\nsolicitude and my blessings. <\/span>
\n <\/span><\/i><\/p>\n


\n5 March 1940<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 54<\/span>
\n<\/span><\/p>\n

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

\nI am happy that
\nyou have seen the light, but it doesn’t surprise me; I was sure that one day you
\nwould understand. <\/span><\/p>\n

\nLet the light of a
\nluminous consciousness enter into you; widen yourself into that vast
\nconsciousness so that every shadow may disappear for ever. <\/span><\/p>\n

\nWith my blessings.
\n<\/span><\/p>\n


\n5 June 1940<\/span><\/i> <\/span><\/p>\n

\nIt is very good,
\nmy child; I was quite sure that it would end this way, for I know the goodness
\nof your heart. <\/span><\/p>\n

\nMy blessings are
\nwith you. <\/span><\/p>\n


\n15 October 1940<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 55<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SERIES TWO  Series Two     To the sadhak in charge of the Sri Aurobindo Ashram Building Department during the 1930s and early 1940s.  …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[121],"tags":[],"class_list":["post-4288","post","type-post","status-publish","format-standard","hentry","category-16-some-answers-from-the-mother-volume-16","wpcat-121-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4288","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=4288"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4288\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4288"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4288"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4288"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}