The Mother
with Letters on the Mother

The Mother in Sole Charge of the Ashram

What your vital being seems to have kept all along is the "bargain" or the "mess" attitude in these matters. One gives some kind of commodity which he calls devotion or surrender and in return the Mother is under obligation to supply satisfaction for all demands and desires spiritual, mental, vital and physical, and, if she falls short in her task, she has broken her contract. The Asram is a sort of communal hotel or mess, the Mother is the hotel-keeper or mess-manager. One gives what one can or chooses to give, or it may be nothing at all except the aforesaid commodity; in return the palate, the stomach and all the physical demands have to be satisfied to the full; if not, one has every right to keep one's money and to abuse the defaulting hotel-keeper or mess-manager. This attitude has nothing whatever to do with sadhana or Yoga and I absolutely repudiate the right of anyone to impose it as a basis for my work or for the life of the Asram.

There are only two possible foundations for the material life here. One is that one is a member of an Asram founded on the principle of self-giving and surrender. One belongs to the Divine and all one has belongs to the Divine; in giving one gives not what is one's own but what already belongs to the Divine. There is no question of payment or return, no bargain, no room for demand and desire. The Mother is in sole charge and arranges things as best they can be arranged within the means at her disposal and the capacities of her instruments. She is under no obligation to act according to the mental standards or vital desires and claims of the sadhaks; she is not obliged to use a democratic equality in her dealings with them. She is free to deal with each according to what she sees to be his true need or what is best for him in his spiritual progress. No one can be her judge or impose on her his own rule and standard; she

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alone can make rules, and she can depart from them too if she thinks fit, but no one can demand that she shall do so. Personal demands and desires cannot be imposed on her. If anyone has what he finds to be a real need or a suggestion to make which is within the province assigned to him, he can do so; but if she gives no sanction, he must remain satisfied and drop the matter. This is the spiritual discipline of which the one who represents or embodies the Divine Truth is the centre. Either she is that and all this is the plain common sense of the matter; or she is not and then no one need stay here. Each can go his own way and there is no Asram and no Yoga.

If on the other hand one is not ready to be a member of the Asram or bear the discipline and is still admitted to some place in the Yoga, he remains apart and meets his own expenses. There is no discipline for him on the material plane, except the rules necessary for the safety of the work; there is no material responsibility for the Mother.

11 April 1930

The Mother is not bound to give reasons for any change she makes unless she herself thinks fit to do so. In such cases the sadhak is supposed to accept the change without question in the confidence that the Mother has her reasons and if she does not tell them to me it is because I do not need to know.

15 June 1936

If anyone questions the right of the Mother to control the Asram or to control his own conduct, his place is outside; there he can exercise his full civic or other rights and do what he pleases. Whoever is dissatisfied, has the right to leave the Asram just as the Mother has the right not to maintain in it anyone whose conduct or attitude she finds unsatisfactory. There is no right civic or legal or republican or constitutional or any other entitling anyone to do whatever he likes in the house of another or debars that other from objecting or enforcing his objection. There is a discipline of obedience and of abstention from forbidden acts in

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this Asram and whoever refuses to recognise it has no "right" to remain here.

There are certain phrases in your recent letters that might be taken as an intention of refusing control and doing what you had been told you must not do so long as you are here and a suggestion that you do not mind leaving the Asram on that account. The phrases you used were indeed vague and general, but if anything of that kind was intended it will be better if you make it clear and precise.

4 May 1937