The Mother
with Letters on the Mother

Group Meditation with the Mother

May I ask the significance of what I very often feel in my meditation with the Mother in the morning? So long as Mother is meditating I have quite a good meditation, but as soon as Mother comes out of her meditation my own meditation becomes lighter and I can feel that she is no longer in meditation. I would like to know if it is a good sign for sadhana.

It shows at least that your contact with the Mother's consciousness is perfectly spontaneous and genuine. The Mother puts out her Force on all in the meditation and the intensity of your meditation shows that you receive it—as soon as she ceases, the dynamic pressure lightens and your meditation lightens with it. It is certainly a good sign, a good seed of the responsiveness that is necessary.

18 April 1933

When useless thoughts interfere with my concentration, how am I to remember the Mother and lay them before her?

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Aspire at the time—they will of themselves be open to the Mother.

26 June 1933

When I become late to see the Mother in the evening, how am I to receive her Light which I would have received in her presence?

You can receive the Light at all times—even if less concretely than in the physical presence.

5 November 1933

Since the evening the working of the Force has begun. Seeing the Mother in the evening, my consciousness opened itself before her more widely than ever.

Very good. The Force usually works in that way with interruptions and returns growing each time stronger and fuller.

4 August 1934

During the twilight meditation with the Mother, my consciousness rose upwards in an utter passivity. From the neck upwards, the head was not in a normal state. What was this?

It means the whole mind was liberated for a while from imprisonment in the body sense and became free in the passivity of the wider Self.

16 August 1934

When I spoke of the inner mind of the Asram, I was only using a succinct expression for the "minds of the members of the Asram" and I was not thinking of the collective mind of the group. But the action of the Mother in the meditation is at once collective and individual. She is trying to bring down the right consciousness in the atmosphere of the Asram—for the action of the minds and vital of the sadhaks does create a general atmosphere. She has taken this meditation in the evening as a brief period in which all is concentrated in the sole force of the

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descending Power. The sadhaks must feel that they are there only to concentrate, only to receive, only to be open to the Mother and nothing else matters.

November 1934

About the meditation and the seat, the Mother gives this meditation only for bringing down the true light and consciousness into the sadhaks. She does not want it to be turned into a formality and she does not want any personal questions to arise there. It should be solely a meditation and concentration without personal or other desires or claims or ideas rising there and interfering with her object. That is why there can be no fixing of seats or other considerations having nothing to do with the sadhana.

2 November 1934

I did not come to the Meditation Hall for the evening meditation, but remained near X's room. At meditation time I fell into the same inwardness or sleepiness as in the Hall. Is it not possible to do so usually?

It is the pressure of the Force on the physical consciousness which produces that result of inwardness, though the translation of it into sleepiness can only be a transitory failing of the physical consciousness which is accustomed to associate inward-going with sleep. There is no reason why you should not do it usually if you find that suitable.

It seems as if at the time of meditation, the atmosphere of the Meditation Hall extends to all the Asram houses.

It is natural that it should be so as the Mother when she concentrates on the inner work is accustomed spontaneously to spread her consciousness over the whole Asram. So to anyone who is sensitive, it must be felt anywhere in the Asram, though perhaps more strongly in the nearer houses on an occasion like the evening meditation.

7 November 1934

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When I try to meditate in the Mother's presence, my concentration breaks. There is a rush of thoughts, such as "what is the Mother bringing down?" and "what is the Mother's will?" Why does this happen?

It is simply a bad habit of the mind, a wrong activity. It is not in the least useful for the mind to ask or try to determine what the Mother wills or is bringing—that only interferes. It has simply to remain quiet and concentrated and leave the Power to act.

11 November 1934

What Mother would like you to do is to come to the Meditation and Pranam putting aside all feelings of ego, anger, quarrel with others, demand for this or that, thinking only of your sadhana and making yourself quiet to receive from her the only things that are really precious and needful.

22 September 1936

Today during the meditation with the Mother, I felt that I could receive her help easily and naturally, without the least effort or strain. Does this mean that something in the being naturally becomes quiet by her physical presence?

It is not by the physical presence but by the Mother's concentration at the time of Meditation which brings the quiet to those who can receive it.

6 March 1937

It is now clear that all along during meditation and pranam I have approached the Mother with a wrong consciousness. My approach was not passive, but always fully active—I pulled from above and below as intensely as I could. The result was that the centres were active, especially the eye-brow centre and the muladhara.

All that is in place in ordinary meditation, so long as there is not the complete silence of the mind and the automatic action in the silence. But the quiet mind is entirely necessary if you meditate with the Mother. Otherwise the mind goes on with its activities

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on its own lines and cannot be conscious of or receptive to the Mother's movement.

18 July 1937