Letters on Himself
and the Ashram

The Ashram and the Outside World

Pressure of the Environment

Is it possible that thoughts and suggestions come to sadhaks from people in the town who think about us in a critical or hostile way?

It is not only likely but certain that it happens. The pressure of the environment is always there and it becomes more effective for suggestion if there are any in the Asram itself who are accustomed to mix and receive freely the impacts of the people there.

20 May 1933

Some boys in the neighbourhood have become a systematic nuisance—jeering and throwing things—and something decisive needs to be done. I know you do not like violence, but how else can one deal with this sort of thing?

It is in the nature of things that the ignorance and smallness of these low minds should push them to these petty manifestations of malevolence and ill-will. The best thing is to remain unmoved. As for violence that is out of the question. No doubt you do not mind about yourself—but you represent the Asram and we must not give a handle to those in power—many of whom are not now favourable to us—to get a handle to do anything against the Asram. That is the primary consideration at the present moment and under the present conditions—which will not always remain as they are now.

21 December 1933

Contact with the Outer World

The protection and help will be there as they were here. You have only to keep yourself open to them and live inwardly seeking

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to become more and more conscious so that you may feel the Divine Presence and Power.

As to the Bombay atmosphere, keep inwardly separate from it, even while mixing with others. See it as a thing outside and not belonging to the inner world in which you yourself live. If you can achieve this inward separateness, it will not be able to cloud you, whatever its daily pressure.

18 May 1930

It is not good that X [a visitor] should spend so much time with you. The Yogic atmosphere is not easy to keep when one is in constant contact with people who are living in another consciousness—it is only when one has got a complete foundation in the outer as well as the inner consciousness that one can do it completely in all surroundings. That is why the Mother has always insisted on keeping the Asram and the sadhaks as much as possible out of contact with the outer world.

9 August 1933

In The Synthesis of Yoga you write of the love of the Divine in all beings and the constant perception and acceptance of its workings in all things. If this is one of the ways of realising the Divine, why do we have to restrict our contact with people?

That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind—but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.

It is not that love for all is not part of the sadhana, but it has not to translate itself at once into a mixing with all—it can only express itself in a general and when need be dynamic universal goodwill, but for the rest it must find vent in this labour of bringing down the higher consciousness with all its effect for the earth. As for accepting the working of the Divine in all things that is necessary here too in the sense of seeing it even behind our struggles and difficulties, but not accepting the nature of man and the

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world as it is—our aim is to move towards a more divine working which will replace what now is by a greater and happier manifestation. That too is a labour of divine Love.

22 October 1933

It seems as if we avoid the world much more than the Mayavadin sannyasis. Some of them start hospitals and schools and do famine relief; some even joined the Satyagraha Movement. Similarly it may be that one would find more true ahimsaks among fighters and warriors than among those who shout "non-violence".

Very probably. You are right about the Mayavadins (I mean the present-day ones) and ourselves. The former Mayavadins were often more consistent, except that they wrote books and preached and disputed and founded institutions which seems a waste of energy if all is Maya. All the energy ought to have gone to getting out of Maya. As for our own position it is that ordinary life is Maya in this sense, not that it is an illusion, for it exists and is very real, but that it is an Ignorance, a thing founded on what is from the spiritual point of view a falsehood. So it is logical to avoid it or rather we are obliged to have some touch with it but we minimise that as much as possible except in so far as it is useful for our purpose. We have to turn life from falsehood into spiritual truth, from a life of ignorance into a life of spiritual knowledge. But until we have succeeded in doing that for ourselves, it is better to keep apart from the life of Ignorance of the world—otherwise our little slowly growing light is likely to be submerged in the seas of darkness all around it. Even as it is, the endeavour is difficult enough—it would be tenfold more difficult if there were no isolation.

20 June 1935

Work Outside and as Part of Sadhana

In work done outside, the ego remains often concealed and satisfies itself without being detected—but when there is the pressure of sadhana, it is obliged to show itself: then what has to be done is to reject it and free oneself and make the object of the work the Divine alone.

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