The Mother
with Letters on the Mother

Pulling the Mother's Force

I am depressed that the Divine has made me meditate the wrong way for three and a half years without letting me know

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it was wrong. Why did I feel that I must stimulate my aspiration through great concentration in meditation in order to expedite my progress? Why only now has the Mother told me that I have been meditating in the wrong way, with too much strain and stiffness and tension? This makes me sad beyond words. The more I think about it, the sadder I become. I am so bewildered and confused.

What am I to do? It seems to me that before I was trying to fit the wrong key into the lock of the faery palace, but now I have been left with no key at all.

What is needed is to profit by the discovery and get rid of the impediment. The Mother did not merely point out the impediment; she showed you very expressly how to do it and at that time you understood her, though now (at the time of writing your letter to me) the light which you saw seems to have been clouded by your indulging your vital more and more in the bitter pastime of sadness. That was quite natural, for that is the result sadness always does bring. It is the reason why I object to the gospel of sorrow and to any sadhana which makes sorrow one of its main planks (abhimāna, revolt, viraha). For sorrow is not, as Spinoza pointed out, a passage to a greater perfection, a way to Siddhi; it cannot be, for it confuses and weakens and distracts the mind, depresses the vital force, darkens the spirit. A relapse from joy and vital elasticity and Ananda to sorrow, self-distrust, despondency and weakness is a recoil from a greater to a lesser consciousness,—the habit of these moods shows a clinging of something in the vital to the smaller, obscurer, dark and distressed movement out of which it is the very aim of Yoga to rise.

It is therefore quite incorrect to say that the Mother took away the wrong key with which you were trying to open the faery palace and left you with none at all. For she not only showed you the true key but gave it to you. It was not a mere vague exhortation to cheerfulness she gave you, but she described exactly the condition felt in the right kind of meditation—a state of inner rest, not of straining, of quiet opening, not of eager or desperate pulling, a harmonious giving of oneself to the Divine Force for its working, and in that quietude a sense

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of the Force working and a restful confidence allowing it to act without any unquiet interference. And she asked you if you had not experienced that condition and you said that you had and knew it very well. Now that condition is the beginning of psychic opening and, if you have had it, you know what the psychic opening is; there is of course much more that afterwards comes to complete it but this is the fundamental condition into which all the rest can most easily come. What you should have done was to keep the key the Mother gave you present in your consciousness and apply it—not to go back and allow sadness and a repining view of the past to grow upon you. In this condition which we term the right or psychic attitude, there may and will be call, prayer, aspiration. Intensity, concentration will come of themselves, not by a hard effort or tense strain on the nature. Rejection of wrong movements, frank confession of defects are not only not incompatible, but helpful to it; but this attitude makes the rejection, the confession easy, spontaneous, entirely complete and sincere and effective. That is the experience of all who have consented to take this attitude.

I may say in passing that consciousness and receptivity are not the same thing; one may be receptive, yet externally unaware of how things are being done and of what is being done. The Force works, as I have repeatedly written, behind the veil; the results remain packed behind and come out afterwards, often slowly, little by little, until there is so much pressure that it breaks through somehow and forces itself upon the external nature. There lies the difference between a mental and vital straining and pulling and a spontaneous psychic openness, and it is not at all the first time that we have spoken of the difference. The Mother and myself have written and spoken of it times without number and we have deprecated pulling¹ and straining and advocated the attitude of psychic openness. It is not really a question of the right or the wrong key, but of putting the key in the lock in the right or the wrong way,—either, because of

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some difficulty, you try to force the lock turning the key this way and that with violence or confidently and quietly give it the right turn and the door opens.

5 May 1932

What is meant by pulling? When we want something from the Mother with a vital desire, is it pulling? What is its effect on us?

Yes; that is one kind of pulling—its effect is to blind and confuse the consciousness. But there is also a pulling for right things which is not bad in itself, and most people use—e.g. for Light, Force, Ananda. But it brings more reactions than a quiet opening to the Divine.

1 June 1933

Can you explain in a few master strokes what you mean by "pulling down"? As I understand it, it is when one makes mental efforts of concentration and meditation without having any eagerness for it.

That is not what is meant by pulling. When one is open and too eager and tries to pull down the force, experience etc. instead of letting it descend quietly, that is called pulling. Many people pull at the Mother's forces—trying to take more than they can easily assimilate and disturbing the working.

7 April 1935