Letters on Himself
and the Ashram

Entering Sri Aurobindo's Path

Acceptance as a Disciple

1926-1949

His aspiration may be satisfied if he makes himself fit. Let him continue to read the Arya and practise daily meditation. In the meditation he should concentrate first in an aspiration that the central truths of which he reads should be made real to him in conscious experience and his mind opened to the calm, wideness, strength, peace, light and Ananda of the spiritual consciousness. Let him write to you from time to time what experiences he gets or what are the difficulties that rise and prevent the experience.¹

30 November 1926

Sri Aurobindo is retired and sees no one.

If you have not had even a glimpse of the Truth from any spiritual man, the fault is likely to be yours. Either you have not made it your chief concern to know and realise, putting all things else in the background or holding them to be of no account, or else you have been seeking with your mind, through the thought, and not with your inner being, your soul and spirit.

No suggestions of any practice can be given you unless you write more fully and state how you have tried hitherto, by what kind of practice etc.

19 July 1927

All is possible if there is a true faith, a complete consecration, a sincere and pure aspiration and a persistent endeavour.

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There is no one path for all. The nature of the aspiration expressed seems to indicate Bhakti as the proper path. That also is the quickest way, though none is easy.

Sri A. cannot undertake to point the way to any except those who follow his own path and are capable of it. The right thing for a seeker is to find the Guru destined for him. Usually one who has been in search for twelve years finds the way and the leader of the way long before the end of that period. Probably a more whole-hearted and concentrated seeking is needed.

4 August 1927

Answer that I am ready to help him in his aspiration. But first he should give some fuller information about himself. He will also have to take some time to see whether he is really called to this way or to another. And before he is finally accepted, it will have to be tested whether he is really capable and ready to give himself entirely to this aspiration. This Yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work. This means an inner discipline far more exacting and difficult than the ethical and physical austerities which are the rule at the Satyagraha Asrama. He must not therefore enter on this path, far vaster and more arduous than most ways of Yoga, unless he is sure of the psychic call and of his readiness to go through to the end.

6 April 1928

Some time back, I had written to you to request whether you could take me for training in the yogic lines. I have not yet the favour of your reply. As already said in my last letter I need not write anything concerning me to the people of your type, as you can know all you want through your own powers. I should be much grateful for your early favourable reply.

I do not use powers of this kind or in this way. If he wants a Yoga of miraculous siddhis he must go elsewhere.

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The object of Yoga is a change of consciousness, and opening into spiritual knowledge and experience and union with the Divine. If any powers come along with this change, they are not to be used in a trivial manner.

9 June 1928

Write to your friend that we do not ask for any financial help from your father and therefore you are not called upon to answer the questions in his letter. It is not everyone who has the adhikāra to help in the work of the Asrama. Those only can do so who have faith in it or sympathy or at least confidence in Sri Aurobindo.

As for the house, it was simply said that your wife would be allowed to come, if she wished to enter this path or prepare herself for it; but only when a house could be bought which could be set apart for women disciples. Sri Aurobindo is not anxious to increase the number of his disciples and only those are accepted usually who have the call and capacity for Yoga and are ready to satisfy the conditions. The permission was given for your wife at your request as a special favour and stands only if she wants to come and is prepared to live here under the conditions of life in the Asrama.

14 October 1928

Your letter this time is sufficiently explicit regarding your state of mind and your object in practising Yoga. You have apparently a call and may be fit for Yoga; but there are different paths and each has a different aim and end before it. It is common to all the paths to conquer the desires, to put aside the ordinary relations of life, and to try to pass from uncertainty to everlasting certitude. One may also try to conquer dream and sleep, thirst and hunger etc. But it is no part of Sri Aurobindo's Yoga to have nothing to do with the world or with life or to kill the senses or entirely inhibit their action. It is the object of his Yoga to transform life by bringing down into it the Light, Power and Bliss of the divine Truth and its dynamic certitudes. This Yoga is not a Yoga of world-shunning asceticism, but of divine Life.

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Your object on the other hand can only be gained by entering into Samadhi and ceasing in it from all connection with world existence. You cannot get help in this path from Sri Aurobindo; you must go to someone else in order to find a Guru.

1 January 1929

He can have darshan (only) if he comes for one of the three days. His request for advice etc. is too vague. I do not give advice or instructions in this general way. The whole question is whether he has the call or the capacity for the Yoga. That can only be seen when he comes here. He has to see first if the wish to offer himself is real, deep and persistent,—if the message has captured his heart or only touched his mind. All else afterwards.

8 September 1929

No one is initiated in this Yoga in any formal way. Those are accepted by the Mother who are found to be called or chosen from within for this path or for Sri Aurobindo's work. That acceptance is sufficient. Those are considered as called or chosen who can open and be receptive to the Power that goes from her here and can feel its working. If by doing what he is doing now, he can in time thus open and receive and feel the Power that will be a sign that he is meant for this way of Yoga. Nothing else is needed; prayer and aspiration are sufficient, if there is sincerity and a true call within.

23 February 1930

Answer to X that at present his mind seems to be under too many conflicting influences for him to take up Yoga with a single mind, much more for him to give up everything and come here, even if he were accepted. If he came, he would be pulled backwards by these influences. A divided nature is the worst possible condition for this path. Moreover he has a wife and a very young child, and he would have to give them up and practically renounce all connection with family life. As for politics, if he still feels

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the political call, he certainly cannot come here. It is better if he exhausts these desires of the ordinary nature, before he takes up the spiritual life. If at any time he feels them fallen away from him and only the spiritual attraction left, he can then take up the spiritual life, though it would still remain to be decided which path was the right one for him. Sri Aurobindo's path of Yoga is a very difficult one and there are others that are much easier to follow and might suit his nature better. But whichever path it is, Yoga asks for a one-centred endeavour, and until that can be given, a preparation like that which he is spontaneously undergoing is all that is possible.

20 May 1930

You had better send a copy of this letter to X and ask him to be careful in future with those whom he takes for the sadhana. Everybody must be made to understand clearly that this is not a sadhana of emotional and egoistic bhakti, but of surrender. One who makes demands and threatens to commit suicide if his demands are not complied with, is not meant for this Yoga. Also they must understand that they must not consider that they have a right to be called here at their own demand either for darshan or for permanent residence. Farther, it is not the habit of Sri Aurobindo or the Mother to answer every letter written to them; they do not answer unless there is a special reason for reply. Sadhaks who write about their sadhana will get the help they need if they take the right attitude and can receive it. But no written answer can be demanded for any letter.

You may write also to the boy himself to the following effect.

(1) If he cannot take the right attitude, he had better leave this Yoga and take to the ordinary life or follow some other path like Gandhi's.

(2) Satyāgraha and prāyopaveśana are no parts of this Yoga—they are parts of Gandhi's teaching and practice, but anyone who tries to bring them in here will be considered unfit to be Sri Aurobindo's disciple. If he writes again in this strain, no farther notice will be taken of him and he will be left to his own ways.

(3) It is not the habit of the Mother to answer letters written

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to her; all letters are written by you under my instructions or at the Mother's order. But no disciple has the right to demand an answer to his letter. If he writes about his sadhana, he will receive silent help, provided he has the capacity to receive it and the right attitude. In future he must expect no direct answer to his letters; if anything has to be said, you will write through X.

(4) He must not expect to be called to Pondicherry. Only those are allowed who are ready for sadhana in the Asram or who are called for work for which they have a special capacity or training. For darshan, permission is given only when the Mother chooses; demands made in the spirit of his letter are always refused.

(5) This Yoga is not a Yoga of emotional egoistic vital bhakti full of demands and desires. There is no room in it for ābdār of any kind. It is only for those who surrender to the Divine and obey implicitly the directions given to them by Sri Aurobindo and the Mother.

2 August 1930

You may get his photograph—it may help to see what kind of nature he has. But there is no need to go out of the way to persuade him; from his letter he does not seem altogether ready for the spiritual life. His idea of life seems to be rather moral and philanthropic than spiritual at present; and behind it is the attachment to the family life. If the impulse to seek the Divine of which he speaks is more than a mental turn suggested by a vague emotion, if it has really anything psychic in it, it will come out at its own time; there is no need to stimulate, and a premature stimulation may push him towards something for which he is not yet fit.

12 January 1931

Am I fit for Sri Aurobindo's Yoga? Will he take me up?

If by my Yoga you mean the integral Yoga leading towards the supramental realisation, you have not at present the capacity for it. All you can do at present is some preparation for it by Bhakti and self-dedication through Karma; if into this preparation you

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put a strong sincerity and a settled psychic aspiration, then one day you will be ready for more.

23 February 1931

The letter is an extremely intelligent one and shows considerable justness of mind and discriminating observation both as to the nature of the sadhana and its obstacles and the movements in him. You had better correspond with him and encourage him.

Tell him that his observations are all very correct and there is little to add to them. If he perseveres with sincerity and the same discriminating correctness of vision he is sure to progress. The sadhana is a difficult one and time should not be grudged; it is only in the last stages that a very great and constant rapidity of progress can be confidently expected. As for Shakti, the descent of Shakti before the vital is pure and surrendered, has its dangers. It is better for him to pray for purification, knowledge, intensity of the heart's aspiration and as much working of the Power as he can bear and assimilate.

18 May 1931

As to the girl, X, it hardly seems possible to say anything definite from her experiences—they are in the vital plane; it is only if the experience is in the psychic that it has a decisive value as indicating the call to Yoga.

The vision of the boy purports to be a call from Srikrishna, but these vital visions are not always what they seem to be. The vision about Kali and the dark forces and the fainting indicates on the contrary very serious difficulties, danger from the Asuric forces and an insufficient strength in the Adhar. On the other hand the vision of Kali with the dagger followed by that of the boy might mean that the Divine Shakti will destroy the difficulties and make the way clear for the service of Krishna.

Nothing however can be definitely said from this kind of experience. If her call to Yoga is real, it will declare itself irresistibly hereafter; it will then be seen to what path she is called, for as yet there is no clear and indubitable indication of a call to this Yoga.

7 November 1931

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You ask about your friend, X. It is very evident from his own letter that he is not ready for the spiritual life or fit for Yoga. If he were to attempt it in his present condition, he would only be wasting time and energy (which could be turned to other purposes) in a futile endeavour. The spiritual life is only for those who have a single-minded or else a dominant turn towards it sufficient to carry them through all its struggles and difficulties. An awakening of the soul (not a turn of the mind only) is the one sure sign of a call to the Yoga.

26 December 1931

At times I feel a kind of peculiar fear as if I am going to lose my brain (especially at night when I go to bed).

You can reply to him that if he has fears of this kind, it would be better not to try the sadhana. It is a difficult Yoga and faith, a steady and quiet will, courage and strength are necessary if one is to follow it.

21 March 1932

Tell him he can meditate and put himself into spiritual relation with us and if anything opens in him he can write.

25 March 1932

X is certainly capable of doing Yoga, he has a good adhar,—but whether he will be able to do this Yoga, is not quite certain as it is a very difficult path and would need more vital energy and single-minded concentration than he might be prepared at present to give for the purpose.

16 August 1932

The experiences you have had are very clear evidence that you have the capacity for Yoga. The first decisive experiences in this Yoga are a calm and peace that is felt, first somewhere in the being and in the end in all the being, and the descent of Power and Force into the body which will take up the whole adhar

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and work in it to transform mind, life and body into the instrumentation of the Divine Consciousness. The two experiences of which you wrote in your letter are the beginning of this calm and the descent of this Force. Much has to be done before they can be established or persistently effective, but that they should come at this stage is a clear proof of capacity to receive. It must be remembered however that this Yoga is not easy and cannot be done without the rising of many obstacles and much lapse of time—so if you take it up it must be with a firm resolve to carry it through to the end with a whole-hearted sincerity, faith, patience and courage.

The vision of flowers is a symbol usually of psychic qualities or movements whether in potentiality or promise or in actual state of development. The swaying is due probably to the body not being habituated to receive the Force—it should cease as soon as the body is accustomed.

2 May 1933

I am interested in spirituality. My desire is to live in direct touch with the Asram.

You can give him some kind of answer—for his stamp. Spirituality is a vague term,—there are many ways of approaching the spiritual consciousness and the Guru's choice of a disciple depends on whether his mind or his nature and inner capacity call him to the particular path or not etc.

7 January 1935

We have read your letter and the Mother is willing to accept X as she has already accepted you. It is understood that he will do all he can to merit the acceptance.

You can tell him that reading and study, though they can be useful for preparing the mind, are not in themselves the best means of entering the Yoga. It is self-dedication from within oneself that is the means. Nor is it entrance into the atmosphere of the Asram that is needed, for there are many things in the atmosphere of the Asram, not all of them desirable. It is with

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the consciousness of the Mother that he must unite and there too a sincere self-consecration in mind and heart and will is the means for it. The work given by the Mother is always meant as a field for that self-consecration; it has to be done as an offering to her so that through the self-offering one may come to feel her Force acting and her presence.

P.S. The Mother will give the interview asked for, but it will not be possible immediately as just now her days are too crowded—you will have to wait some days for it.

27 February 1935

What you say about those whom we receive—that if one part in them sincerely desires the Divine, we give them their chance—is quite true. If we demanded more at the beginning, exceedingly few would be able even to commence their journey towards the Divine.

24 April 1935

You can tell him that no one is accepted as a disciple unless the Mother has seen him and it appears that there is some possibility in him of an opening not merely for Yoga but for the Yoga of Sri Aurobindo. At present however Sri Aurobindo does not wish to accept more disciples unless the circumstances are exceptional. He can however, if he likes, come for darshan in August.

(I suppose he knows of my retirement and not speaking with people.)

9 May 1935

All Yoga is difficult, because the aim in every Yoga is to reach the Divine, to turn entirely towards the Divine and that means to turn away from the ordinary movements of the nature to something beyond it. But when one aspires with sincerity the strength is given that ends by surmounting the difficulties and reaching the goal.

The Mother was speaking of sadhaks who had entered into the life and atmosphere of the Asram and felt the touch on the

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psychic of what is here. It does not apply to those who have come here from the outside world but still belong to the outside. All the ties of X's nature were still with the outside life; her vital was quite unadapted to the Asram life and recoiled from the idea of living it always. She gave her psychic no time to make that connection and absorb that influence which would have fixed in it the feeling of this as its true home. People can come here like that and stay for a time and go without any difficulty as many have done. The feeling of difficulty or uneasiness in going is on the other hand a sign that the soul has taken root here and finds it painful to uproot itself. There are some who are like that and have had to go but do not feel at ease and are always thinking of how to come back as soon as possible.

To help others without egoism or attachment or leaving the spiritual surroundings and spiritual life is one thing, to be pulled away by personal attachment or the need of helping others to the outside life is different.

18 May 1935

X, who was a residential disciple of yours at Pondicherry but came here some months back, is a neighbour and a friend of mine. Under his instruction, I have been practising sadhana for a few months. I concentrate in the heart. Concentrating at this place for some time, I feel a descent first and then an ascent of a force within me. At first this was very irregular. Now I am having this descent and ascent regularly. I feel a power descending within me, then after one or two or sometimes three minutes, I feel it ascending and going above the head and the same upward and downward movements go on in cyclic order. I do not practise more than one hour daily. When the descent and ascent go on, the concentration at a certain place does not become necessary or rather my personal attempt of concentration stops or hampers the movements. In such a state, I keep myself vacant and watch the movements listlessly and keep off the passing thoughts that sometimes come. I feel calmness, quietude and vastness within me.

Accepted as disciple. As long as the calmness, quietude and vastness lasts, a special concentration need not be continued.

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The special concentration is intended to bring the experience—during the experience the attitude of witness should be kept with rejection of anything that might disturb the experience. Listlessness however is not the proper poise of the witness but rather a still quietude.

1 November 1935

Wire me if I am accepted or not.

What the deuce does he mean by asking a wire? One does not take disciples by a wire. And how that face [in the man's photograph] is going to do Yoga, I don't know. I suppose it is through X that he comes. Has the latter written anything about him?

circa 1935

I am sending the photograph of X. Please see him, for he has come with much faith and bhakti for the Mother and Sri Aurobindo.

Mother does not want to see him; he has come without permission and, if we start seeing all the people who come like that, there will be no value in the rule. If he had a true Yogic capacity, it would be different, but we see no trace of it. Tell him he needs another kind of guidance—he would not be able to stand this Yoga.

3 July 1936

X is planning to go back to his home. But he would like your instructions and guidance from here.

It is not possible for me to give him help and guidance—for that would mean an Influence put on him and in his present stage of development he has not the necessary strength and balance to receive it and bear it. I have said he cannot do this Yoga. He needs something else that he can assimilate.

4 July 1936

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You can write to him in Bengali and tell him that Sri Aurobindo has seen the letters and says that the vision is interesting as showing that his inner being which came up in the dream is capable of receiving the Light which descends from above through the head into the other centres of the being. It is too early to say more. But he can continue with his aspiration and endeavour and report what experiences he has.

You can also tell him that there are two stages in the Yoga, one of preparation and one of the actual intensive sadhana. It is the first that he can undertake. In this stage aspiration in the heart with prayer, bhakti, meditation, a will to offer the life to the Divine are the important things. Purification of the nature is the first aim to be achieved. There should be no over-eagerness for experiences but such as come should be observed and, if helpful to the right attitude and true development, accepted. All that flatters the ego or feeds it should be rejected. There should be no impatience if the progress is slow or difficulties many—all should be done in a calm patience—and full reliance on the Divine Mother. This period tests the capacity of the sadhak and the sincerity of his aspiration towards the Divine.

12 November 1936

A correspondent has asked whether it is possible to receive spiritual initiation from you. He has heard from somebody that if one has earnestness to be your disciple, you appear in your mental body and give the initiation.

There is no formal initiation; acceptance is sufficient, but I do not usually accept unless I have seen or the Mother has seen the person or unless there is a clear sign that he is meant for this Yoga. Sometimes those who desire to be disciples have seen me in dream or vision before acceptance.

20 May 1937

You can write to him that when someone has a sincere and strong call for the sadhana Sri Aurobindo does not refuse to accept him. But it may be that he has first to prepare himself before he can

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face the full difficulties of the Path. As for leaving all it would be premature to do so before one is sufficiently advanced on the way to make such a step spiritually profitable; too early done, it often creates more difficulties than it removes.

31 May 1937

Sometimes people whose aspiration is doubtful or whose acceptance is not known to me, come and claim to join my meditations here as a matter of right.

The word "accepted" in these conditions has no great importance. If people want to join the Asram, then acceptance or non-acceptance has a meaning. But outside there are any number of sadhaks practising Yoga who have started without asking even for acceptance on their own motion. I do not interfere unless it is a question of something quite opposed to the Yoga in them, something neurasthenic, ill-balanced or hostile. It is quite impossible to stop the flood in most cases—even if refused, people say, "You alone are my guru" and go on doing sadhana.

18 July 1937

I don't very much care to accept unknown people unless they turn out to be of the right stuff. His visions were interesting² but what I wanted was for him to prepare himself and see whether anything developed in him. If there is nothing in his letters about experiences or spiritual developments, he has not satisfied the test. You will in that case write to him that his acceptance depends upon his development and showing that he is really called to this sadhana.

8 March 1938

I have received the photo and his letter and I should not advise him to undertake the Yoga—at least not now. In spite of his mental capacity which is considerable there is a weakness of the vital force in him which would stand very much in his way.

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Moreover to overcome the difficulties of Yoga, there must be a definite call and he himself says that he has not got that. It is better for him to increase his vital force and will by some life-action steadily undertaken and followed out—that is the one thing he needs before he can go farther.

6 June 1938

Two days ago my friend X wrote to the Mother imploring her to take him in hand. Can I answer him in the affirmative?

Well, at present it is better not to write anything too positive. Nowadays especially, the Mother takes people in such circumstances on probation, she does not give them large immediate assurances, but waits to see how they open. If he justifies his aspiration, all will be well.

26 February 1943

As for the Zamindar he seems to expect some dīkṣā of the traditional kind from me, but this I do not give. He will have to be told that I do not and that my method is different. It may be a little difficult to explain to him or for him to understand what it is. Perhaps he may be told that those who come to have the Yoga are not accepted at once and there is sometimes a long period of trial before they are. We can see how he takes it and decide afterwards if he persists in his desire to come here.

11 July 1949

A Special Path

This Yoga is a special way to a high and difficult spiritual achievement. It is given only when there is sufficient evidence of capacity or an irresistible call. Inner peace is not its object; that is only one of the elementary conditions for it.

29 July 1927

Ask him to let me know more about himself.

What is the nature or object of Yoga which he says is the aim of his life? Has he practised at all before?

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What makes him turn to me? Does he know anything about my way of Yoga and its aims?

I accept only those who are found capable of the Yoga practised here and who are either naturally drawn to this way or who are prepared to put themselves with entire confidence and without any reserves under the guidance they will get here.

I shall reply more definitely to his request after I have received his answer.

12 July 1928

Answer to him that my way of Yoga is a special path and extremely difficult and I do not readily accept disciples—unless there is something to indicate that they have a special call.

16 December 1928

Write to him that compliance with his request to see me is impossible. I do not see anyone—I do not speak with anybody or give oral instructions in Yoga. As for the rest, this is a special path of Yoga and only those are accepted who have a special call to it, not merely a general desire for the spiritual life. It is not a life of Sannyasa or a Yoga that can be done by Japa etc. but something much more difficult, so difficult that even those who have a call do not find it easy to go through to the end, and for those who have not the call, it would be impossible. If he likes, however, he can go on practising his Japa with an aspiration towards this path and if he gets any experiences by which a call to it becomes evident, then I can reconsider his case.

13 February 1930

May I ask if you have published anything (in English) on the Tantra?

For at least ten years I have been getting symbols and instructions in the sleep-state, but only within about one year have I been able to see at all (with the Inner Eye) while awake.... But I long to develop a little faster in the waking state. Can you suggest any way?

If you can put any literature in my way along these lines

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or give me any hints as to higher development than that which I have, I will be greatly under obligation to you.

1) Sri Aurobindo has written no book in English upon the Tantra.

2) Mention The Mother and give her the address of the publishers.

3) For the rest, say that Sri Aurobindo does not usually care to intervene in the sadhana of others even by such hints and suggestions as she asks for, because such intervention might unprofitably disturb their own line of development or basis of experience. His own way is of a special kind with a well-defined purpose and he has made it a rule—for very strong reasons—not to touch spiritually anyone who has not entered this particular way.

February 1931

He has himself said that he could not follow any path consistently owing to doubts and difficulties. Sri Aurobindo's path is long and difficult and it is not possible to follow it unless there is a strong call and a power to go through to the end. He cannot be admitted until it is clear that he has both.

3 May 1932

Sri Aurobindo's way of Yoga is of a special character—it is neither sannyasa nor does it accept the ordinary way of human life. Its first stages can be practised anywhere. But unless there is a personal call to this particular way, there is no use in anybody taking to it. For it is a difficult path and there is little chance of success unless the aspiration is clear and fixed and the demand of the soul sincere and unbreakable. Sri Aurobindo does not admit anyone to this Yoga unless he has some ground to decide that there is in him this special call and that he has an evident capacity for this way—usually it is only after seeing personally at the time of one of the three darshans he gives to disciples and others that he decides whether or not to admit. On the strength of correspondence only he very seldom makes any decision of this kind.

1 May 1933

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You have written [in the preceding letter] that Sri Aurobindo's way of yoga is of a special character and unless there is a personal call to that special yoga, there is no use taking to it. First of all my idea of yoga is very hazy and confused and I do not know anything about Sri Aurobindo's system of yoga. Does it put too much stress on pranayama? ... Does it follow Anahata Nad and Jyoti?

You can tell him that it has nothing to do with the things he speaks of. It is a Yoga whose aim is to bring down a supramental consciousness and its Light, Power, Peace, Knowledge and Ananda for the transformation of the mind, life and body consciousness into an instrument of the Divine Consciousness. It does not follow any of the old ways though it takes something from all of them—but it is in essence the finding of a new way and is therefore extremely difficult and under certain conditions may be dangerous,—so it is not likely to be what he wants. You can give him the dates and explain that there is only darshan and Sri Aurobindo does not converse with those he sees.

17 May 1933

The difficulty is that she seems to have only vairagya for worldly life without any knowledge or special call for this Yoga and this Yoga and the life here are quite different things from ordinary Yoga and ordinary Asrams. It is not a life of meditative retirement as elsewhere. Moreover it would be impossible for us to decide anything without seeing her and knowing at close hand what she is like. We are not just now for taking more inmates into the Asram except in a very few cases.

May 1936

I have been doing asanas for the last year and a half, but do not seem to have derived any benefit from this, nor do I see light while doing pranayama. I have been a devotee of Sri Dattatreya and have been given a mantra by a sannyasi whom I regard as my guru. Recently I have read your book The Mother and feel that the Mother and Dattatreya are not

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different but one. Still, I do not see the light that, it is said, comes to those who practise asanas and pranayama.

Please give me some instruction in asanas and pranayama.

Tell him that this is a different way of Yoga and it does not include Asanas and Pranayam. The seeing of light depends on a certain opening of the inner consciousness—it can come by pranayam or without pranayam. If he does not see, there must be some obstacle not yet removed in himself. But whatever difficulties he has, he should seek their solution from his guru.

25 June 1936

Reply that the Mother is not able to write letters herself, and you are writing on her behalf. What is given by the Mother is not a development of supernatural force, but if someone is accepted to take up this path of Yoga he is led towards a deeper and higher consciousness in which he can attain union with the Divine Mother. This however is a path long and full of difficulties—Sri Aurobindo and the Mother do not admit anyone to it unless they are sure of his call and his capacity to follow it and the person himself is sure of his will to follow it until the goal is reached. You can also inform him that Sri Aurobindo is retired and sees no one, he only comes out to give a silent blessing to his disciples and some others specially admitted for Darshan three times a year. If he comes in December, it will not be possible to see Sri Aurobindo, but he can see the Mother.

6 March 1937

The writer of this letter wants to know if he is fit to be a disciple or if he has yet to prepare himself.

This is a difficult yoga and very few are "fit"—one has to prepare oneself for a long time in order to become fit.

11 May 1938

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Inform him that

(1) No one is admitted into the Asram, unless and until he is accepted as a disciple of Sri Aurobindo.

(2) Sri Aurobindo sees no one, not even his own disciples, except on three days of the year and he speaks with none.

(3) Sri Aurobindo's path is a special one to which few are admitted. He seems to want Rajayoga (cittavṛttinirodha) or something similar, but that is not the way followed here. He should seek a guru who can give him what he wants.

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I had the good fortune of securing a real guide in the spiritual path, who initiated me into Rajayoga. But I have lost the chance of further guidance. I would now like to be guided by you.

Reply that Sri Aurobindo gives help or guidance only to those who follow his own special path of Yoga, but this is a path which would not be suited to his case.

Will you kindly lead me and help me in my attainment of what I desire? I take refuge in you as your own disciple.

Reply to him that this Yoga is a long and difficult one and needs a perseverance and a steadiness which according to his own letter he does not seem to possess. If he found the path being shown to him by his "guidance" too hard for his zeal, this will be still more difficult for him either to understand or to follow to the end. This is not a Yoga one can start today and leave tomorrow. It is only if there is a sign of a real call to it that Sri Aurobindo would be willing to take anyone into this path.

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