The Mother
with Letters on the Mother

Impossibility of Giving Interviews to Everyone

It is not possible for the Mother to give you the five minutes a day you ask for; her time is already too much taken. There are many others who have asked the same thing; the Mother has had to refuse them all. You are mistaken if you think that any such arrangement is necessary for your sadhana. A daily meditation of the kind would help you perhaps if you kept always the right attitude; but if you keep the right attitude, you will not need any such routine of outward means, the help the Mother is always giving you would be more than sufficient.

I think it needful at this stage of your sadhana to repeat my previous warning about not allowing any vital mixture. It is the crudity of the unregenerated vital that prevents the psychic from remaining always at the front. You have now seen clearly the two different consciousnesses,—according to what you have written in one of your letters,—the psychic and the vital. To get rid of the old vital nature is now one of the most pressing needs of your sadhana. You are trying to get rid of the vital attachments and to turn entirely to the Mother. At this juncture you must be careful not to allow the movements of the old vital nature to enter into your relations with the Mother. Take this matter of your wish for more physical nearness to her or contact with her. Take care not to allow this to gain on you or become a desire; for if you do, the vital will begin to play, to create demands and desires, to awake in you jealousy and envy of others and other undesirable movements, and that would push your psychic being into the background and spoil the whole truth of your sadhana. There are some who have suffered much trouble and difficulty in their Yoga by making this mistake, and I think it therefore better to put you on your guard.

13 July 1931

I am so miserable and can't find my way, and what is most discouraging is that I see others receiving so much help from the Mother and being cared for by her, while I am left to myself with my wretched life to pull on somehow. For me the Mother's doors are closed. For others the freedom, enjoyment,

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pleasure of her company, her constant love and help.

If you cherish this attitude and these feelings, how can you progress? they are the very opposite of the needed faith and surrender.

Who are these who have constant outward help from the Mother—you speak as if all but you had it? The Mother sees a small number of people every day because they come here for work in the rooms (X, Y, Z) or to report work to her (A, B, C, D, E). The Mother does not talk with these about Yoga, nor do they have meditations with her; they come for their work, speak about it and some general matters and go. There are some like F and G who get a meditation perhaps once a week, others come for a few minutes perhaps once a fortnight—there is no fixed period for any—or at long intervals, some see the Mother (apart from Pranam) once a year. For the constant outward help, the only way all these get it is by writing to the Mother or myself, just as you do.

If the Mother is not calling you, she has told you why; it is because each time you get upset; why should she call you only for you to be upset? She called you at your request a few days ago and now you are in this condition—worse than you have been for a long time—it has simply revived the old desire, repining, revolt. How is it that this happens if there is not desire, demand, wrong feeling mixed up with your physical approach to the Mother? or why else should there be this feeling about others?

I have been trying to make you develop the psychic attitude, bring out the psychic being, look towards the Mother not with the old vital demand, but with the soul's need, the psychic openness, confidence, so that when you approach her physically it may be with the true openness that receives the light, the strength, the joy she tries to give to everybody. That is what is demanded now of those who approach her; the old vital way is now discouraged not only for you, but for all. Develop the psychic attitude and there will be no difficulty for your approaching her or for her calling you when it is needful. You were beginning

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to develop a capacity for feeling the influence. Instead of falling back to the old mood and the old way, continue to develop that. It is the only way and there is no other.

P. S. Do not allow any influences from people you mix with to upset you—I am speaking of any recent influence—e.g. from people who are dissatisfied and complaining that the Mother does not help them. It may be something of this kind has upset you without your noticing it.

31 August 1932

May I come to see the Mother on days when there is no pranam? I feel such peace when I pray at her feet and I long to see her on non-pranam days.

Do you think the other 120 people here have not the same wish—and what is the use of a non-pranam day if Mother has to see everyone who would like to come to her that day?

30 May 1933

Mother has a very limited time for seeing people—she has so much to do. So it is only when there is a strong necessity that she sees except for those who have work to do with her.

1933

What you propose about seeing the Mother at will is not physically practicable and wherever in a few cases it has been allowed in the past, the results have not been helpful. What you should do is to write every two days or so a few lines until the difficulty is over. You must especially let me know about the sleep and the nervous condition. In fact you ought to have let me know at once. Although correspondence was stopped and still is till farther notice, I had said that important or necessary communications could be sent.

3 March 1935

I feel a constant longing to ask the Mother to grant an interview to me. At times I feel utterly dissatisfied and uncertain of

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what I am doing and a little meeting with Mother could put right the whole thing.

It is not because Mother does not care for you that she is not calling you—when she is sure that things are ready she will do it. But it is not possible immediately or soon. First, she does not want to bring up old difficulties—secondly, nowadays there are many difficulties and she is tired and does not feel like talking with people. You must wait till things are clear on all sides—they are not now.

20 March 1935

X gets 144 interviews with the Mother a year, Y and Co. get 48 or more, Z gets about 24, A and others get 365 or more! Most of the rest get 1 or 2 a year. Why not add one more interview for them? At present the Mother gives about 1200 interviews a year. If she gave 3 to each sadhak in a year, it would mean 450 a year, still leaving a grand surplus for the Xs, Ys and Zs. One more interview would keep the sadhaks in good spirits and they would feel happy for months. Now it is like the high pay of the higher officials in India. The Viceroy gets a huge amount, the clerks get hardly anything. How long will these inequalities in government remain?

It is not a government and an interview is not pay. If it comes to a question of demand and supply or of interviews as a right and privilege, no sadhak would be satisfied with 3 or with 300. There would be complaints, laments and revolts just as there are now. People would soon find some other ground for accusing the Mother of partiality and injustice (the people who get the most interviews are generally those who revolt the most, though there are exceptions). It is precisely this treating of the spiritual life as if it were a "government" or a court or a school (with places and marks and rewards and punishments) or a hostel or a mixture of all these and some other human institutions that has been the bane of this Asram. If it is to be a Government with Mother as President dealing out privileges, handshakes, pay, and what not on a principle of democratic equality or any other principle, then her only course would be to abdicate.

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The number of interviews has nothing to do, by the way, with smallness or bigness of people, however the size may be reckoned. There are spiritually big people who get no interviews and spiritually small ones who get them. The same would turn out to be the fact on any principle of smallness or bigness.

The only place where a satisfactory equality of treatment is possible—satisfactory to the human mind and vital—would be I think Nirvana or the Nihil of Sunyavadins.

10 April 1935

I feel a vacancy in my life. If the Mother starts seeing me again for a short time, I will try to carry out some big scheme for her, such as calling a lot of people and doing something with them.

All that is quite premature. Big scale work can come only when there has been a great inner change in people and things also change.

Or if these big things are for the future, I can do some sadhana, and if the Mother begins seeing me, I can do it more consciously.

The sadhana must not depend on physically seeing the Mother. It is bound to go wrong if there is any such dependence. It is not without a reason that Mother has drawn back from seeing people.

14 June 1935

Yesterday I got into a condition of excitement and again I wished to ask the Mother to begin seeing me. There is a separation which makes me feel a sort of humiliation and a disappointment. It is not worth continuing this sort of life. Perhaps I should go away from here if it is not possible to see the Mother.

It is obviously a wrong movement. When you get excited like that and under the sway of a persistent desire, it is already

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evident that it is a wrong movement—when it leads to a suggestion to go away if the desire is not conceded, then there can be no further doubt about it.

You ought to realise that the Mother knows better than you what is best for you and your sadhana. You must leave it to her to call you or not to call you. To let a desire like this seize you and insist on its satisfaction is not at all a right attitude. Especially this strong insistence of a desire to insist on the Mother physically seeing them is a dangerous thing for any sadhak and has done harm to many. It means that some vital demand has got hold of them which wants to satisy itself and, if indulged, would remain dissatisfied and ask for more and more and revolt and make things impossible. The very fact that you talk of going home if Mother does not yield to your demand shows that it is such a demand that has awoke in you and is returning again and again—it is not a psychic aspiration, for the psychic aspiration always respects the judgment and will of the Mother. It is after long years of experience of the disastrous result of yielding to these vital demands that Mother has drawn back from them and now no longer sees many people whom she saw before. You must not expect her to go back upon her resolution so long as the vital of the sadhaks is not changed and clear of these demands and insistences. You should throw this demand away and go on quietly with your sadhana.

The first thing a Yogi should have is a constant inner peace and quiet and no excitement, no clamour of desires which he cannot control. You must arrive at that first. Moreover as I have told you, it is the inner reality of the Mother's presence and not only of her presence but of her control that must be now the aim of the sadhana. Any insistence on the outer thing is a departure from the true line and can only lead astray. In all these matters it is the Divine Will that must rule and the will of the Guru.

Respect always the will and decision of the Mother.

16 June 1935

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If there is a possibility of the Mother calling me "when the time comes", my going away would be wrong and I can wait and see.

What I said was that you should leave it entirely to the Mother to call you or not to call you.

The Mother's will and decision I have always respected, but I saw no reasoning in the things concerning me.

I simply meant that her decision should be accepted whatever it is. Since it is her decision not to have a private interview, that will should be accepted and you should not go on insisting on her calling you.

17 June 1935

But why does the Mother not see me? Do I lack the effort and persistence necessary? Am I not sufficiently sincere and constant? I will be glad if Sri Aurobindo answers me.

I have already answered often enough that you must not persist in these ideas—you must leave everything to the Mother.

These days I have an aspiration to be on the right path and do what is right and advance.

The right path is the path on which the Mother's will wants you to go, no other.

9 July 1935

Today too I am feeling that life is not worth living if the Mother will not see me. I used to be able to go to the rooms upstairs whenever I liked. Now I think that going away is the only thing to do.

No one is allowed freely inside the upstairs rooms except the few who work there; they can naturally come in within their working hours; but they do not take Mother's time—they do their work and go away. No one else can enter the upstairs rooms except the meditation room and the small one where she receives

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people. There too those only can come who are called there and only for the time assigned to them, nor can they go about freely upstairs or do what they like. Everything is according to a strict obedience and discipline.

Mother did not stop seeing you merely because she had no time—though it is true that she has no time and is outworn and overstrained by excessive work, no rest and the sadhaks' undue pressure and claims upon her. She stopped seeing you because your vital became entirely uncontrolled. She saw besides that the push to see her was associated with vital desires, impulses, suggestions, confusions and wrong movements and she decided that so long as it was so, so long as you had not freedom and complete control over your vital she could not call you. Not only with you but with others she saw that her freedom in giving interviews was having disastrous effects—for they were feeding their wrong vital movements on it and throwing these occultly upon her in such a way as to give themselves and her infinite trouble and wear her out altogether. So she had to retire more and more and limit the interviews to a minimum, ceasing to see those who had this result from the interviews and admitting only those whom she could not stop altogether, but even they were reduced to a much smaller number of visits. This is the present state of things and it will continue till there is a true freedom and vital calm and purity in the Asram atmosphere.

You must be aware yourself that the vital confusions and disturbances continue in you though in a reduced form and that you have not yet freedom and a settled control over your vital. I had hoped that you would go on increasing the inner contact until you could get the constant inner nearness or presence, for when one has that then the vital becomes quiet and there is no longer the vital pressure and clamour for seeing the Mother; the psychic being rules and is content to leave all to the Mother, claiming nothing but what she permits, asking nothing that is not freely given by her will. Unfortunately the vital claim has risen again in you and this insistent demand. That it is wrong is shown by the very fact that you put before her this alternative, either that she shall see you or you will not stay here any longer.

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There are others who have said that and Mother has always refused them. For she knows by experience that to yield to their demand solves nothing,—for their demands increase and grow more exacting and vehement, as it did with X, until finally they lose their balance and the end is the same,—departure.

If you did not yield to these vital suggestions and if you were content with increasing the inner contact and increasing self-control and peace, then in time you would have the fullness of the sadhana and would find life here well worth living. The push to go comes from an adverse Force that is trying to make people depart from the Asram—but none who have gone as yet have found peace or satisfaction outside.

24 July 1935

X gets to talk with the Mother for two hours a day—more time than we get in months! Yet when I ask for an interview with her for a few minutes, you write that Mother has taken down my name. And now she seems to have forgotten about it.

As usual when this Force seizes you, your statements against the Mother are unfounded. As regards your interview it was understood that you wanted to see her once before the 15th. Mother had fixed one day, but as you had a cold I suggested to her that you would not enjoy very much coming under such circumstances. After that her days were full, but she had not forgotten, for your name is there in her book put down for the 6th August. As regards X—X like Y is called by the Mother alone and for sadhana only once a year for a short time. They both come daily to her, not for sadhana, not for personal talk, but for work (sometimes also the explanation of a French sentence) and along with two or three others—not for 2 hours, but for one at the maximum, and that hour, even when it is an hour, is not taken up by him alone but by all those present in turn, each in turn giving his report and receiving his instructions. X might much more justly complain that he gets a word or a letter for his sadhana hardly once a year and a single word or a letter would be of much more value to him than a hundred talks about business—and that we were giving one thousand times

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more help to Z [the correspondent] and others than is given to him. Luckily for us he does not complain nor the others either. But each is inclined to despise what he gets and demand what he thinks is denied to him and given to another.

2 August 1935

I wish at times to ask the Mother for some instructions for my sadhana.

Mental instructions are not of much use. The condition has to grow in peace and light and clarity till the higher consciousness can act continuously and perfectly.

12 September 1935

Could I have an interview with the Mother? Two or three difficulties have been troubling me since the beginning of my sadhana. I want to get a solution from the Mother's lips.

This method of asking questions and getting solutions in an interview is one of which the Mother does not approve. She finds it useless and it forces her to come down to meet a superficial mental consciousness which she has long left.

2 October 1935

The Mother did not say Yes [to giving a personal interview]. Nothing could be worse for you than your making your condition depend on your physically seeing the Mother whenever you wanted it. It would create altogether a wrong relation. It must depend on an inner nearness to the Mother, on your always being able to receive her force so as to throw away both desire and illness. That is the true basis of the union with the Mother. Otherwise, all the help you can receive you get at Pranam and the evening meditation. For the rest, for the Mother calling you for a personal interview, you must leave that to her. Her time is already filled up and she is overburdened with work day and night,—if she has to make farther time for everybody who wants to see her whenever they want it, things would become quite impossible.

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