The Mother
with Letters on the Mother

The Mother's Way of Dealing with Sadhaks

The difficulty about meeting your demand that the Mother should plan out and fix a routine for you in everything which you must follow is that this is quite contrary to the Mother's way of working in most matters. In the most physical things you have to fix a programme in order to deal with time, otherwise all becomes a sea of confusion and haphazard. Fixed rules have also to be made for the management of material things so long as people are not sufficiently developed to deal with them in the right way without rules. But these things of which you write are different; they are concerned with your inner development, your sadhana. In fact, even in outward things the Mother does not plan with her mind and make a mental map and rule of what is to be done; she sees what is to be done in each case and organises and develops it according to the nature of each case. In matters of the inner development and the sadhana, it is still more impossible to map out a plan fixed in every detail and say, "Every time you shall step here, there, in this way, on that line and no other." Things would become so tied up and rigid that nothing could be done; there could be no true and effective movement.

If the Mother asked you to tell her everything, it was not in order that she might give you directions in every detail which you must obey. It was in order, first, that there might grow up the complete intimacy in which you would be entirely open to her, so that she might pour more and more and continuously and at every point the Divine Force into you which would increase the Light in you, perfect your action, deliver and develop your nature. It is this that was important; all else is secondary, important only so far as it helps this or hinders. In addition it would help her to give wherever needed the necessary touch, the necessary

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direction, the necessary help or warning, not always by words, more often by a silent intervention and pressure. This is her way of dealing with those who are open to her; it is not necessary to give express orders at every moment and in every detail. Especially if the psychic consciousness is open and one lives fully in that, it gets the intimation at once and sees things clearly and receives the help, the intervention, the necessary direction or warning. That was what was happening to a great extent when your psychic consciousness was very active, but there was a vital part in which you were not open and which was coming up repeatedly, and it is this that has created the confusion and the trouble.

Everything depends on the inner condition and the outward action is only useful as a means and a help for expressing or confirming the inner condition and making it dynamic and effective. If you do or say a thing with the psychic uppermost or with the right inner touch, it will be effective; if you do or say the same thing out of the mind or the vital or with a wrong or mixed atmosphere, it may be quite ineffective. To do the right thing, in the right way in each case and at each moment one must be in the right consciousness—it can't be done by following a fixed mental rule which under some circumstances might fit in and under others might not fit in at all. A general principle can be laid down if it is in consonance with the Truth, but its application must be determined by the inner consciousness seeing at each step what is to be done or not done. If the psychic is uppermost, if the being is entirely turned towards the Mother and follows the psychic, this can be increasingly done.

All depends therefore not on a mental rule to follow in practice, but on getting the psychic consciousness back and putting its light into this vital part, and making that part turn wholly to the Mother. It is not that the question of your going too much to your sisters is of no importance,—it is of considerable importance—but to limit the contact is effective only as a means of helping your vital part to withdraw from this servitude to old movements. It is the same everywhere.

The kind of outward obedience you lay stress on, asking

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for a direction in every detail, is not the essence of surrender, although obedience is the natural fruit and outward body of surrender. Surrender is from within, opening and giving mind, vital, physical, all to the Mother for her to take them as her own and recreate them in their true being which is a portion of the Divine; all the rest follows as a consequence. It would not then be necessary to ask her word and order outwardly in every detail; the being would feel and act according to her will; her sanction would be sought but as the seal of that inner unity, receptiveness of her will and obedience.

11 June 1932

Your letter of the morning came entirely from the disturbed and wounded vital; that was why I was in no hurry to answer. I do not know why you are so ready to believe that myself or the Mother act from ordinary movements of anger, vexation or displeasure; there was nothing of the kind in what I wrote. You had been repeatedly falling from your attained level of a higher consciousness and, in spite of our suggestions to you to see what was pulling you down, your only reply was that you could see nothing. We knew perfectly well that it was part of the vital which did not want to change and, not wanting to change, was hiding itself from the mind and the mind itself did not seem very willing to see,—so we thought it necessary when you gave us a chance by what you wrote to indicate plainly and strongly the nature of the obstacle—on one side your old sentiment persisting in the viparīta form of anger, resentment and wounded feeling, on the other the vital's habit of self-esteem, censorious judgment of others, a sense of superiority in sadhana or in other respects, a wish to appear well before others and before yourself also. This especially has a blinding influence and prevents the clear examination of oneself and the perception of the obstacles that are interfering with the spiritual progress. Even if the mind aspires to know and change, a habit of that kind acting concealed in the vital is quite enough to stand in the way and prevent both the knowledge and the change. I was therefore careful to speak plainly of vanity and self-righteousness—so that this part of the

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vital might not try not to see. The Mother speaks or writes much more pointedly and sharply to those whom she wishes to push rapidly on the way because they are capable of it and they do not resent or suffer but are glad of the pressure and the plainness, because they know by experience that it helps them to see their obstacles and change. If you wish to progress rapidly, you must get rid of this vital reaction of abhimāna, suffering, wounded feeling, seeking for arguments of self-justification, outcry against the touch that is intended to liberate,—for so long as you have these, it is difficult for us to deal openly and firmly with the obstacles created by the vital nature.

In regard to the difference between you and X, the Mother's warning to you against the undesirability of too much talk, loose chat and gossip, social self-dispersion was entirely meant and stands; when you indulge in these things, you throw yourself out into a very small and ignorant consciousness in which your vital defects get free play and this is likely to bring you out of what you have developed in your inner consciousness. That was why we said that if you felt a reaction against these things when you went to X's, it was a sign of (psychic) sensitiveness coming into you—into your vital and nervous being—and we meant that it was all for the good. But in dealing with others, in withdrawing from these things you should not allow any sense of superiority to creep in or force on them by your manner or spirit a sense of disapproval or condemnation or pressure on them to change. It is for your personal inward need that you draw back from these things, that is all. As for them what they do in these matters, right or wrong, is their affair—and ours; we will deal with them according to what we see as necessary and possible for them at the moment and for that purpose we can not only deal quite differently with different people, allowing for one what we forbid for another, but we may deal differently with the same person at different times, allowing or even encouraging today what we shall forbid tomorrow. X's case is quite different from yours, for there is no resemblance in your natures. I told you that or something like it long ago and I emphasised in my letter to X that what might be the rule for myself or Y was not to

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be applied or going to be applied to his case. To deal otherwise would be to create difficulties in his sadhana and not to make it easier for him or swifter. I have also told him quite clearly in my letter that the attempt at meeting and mixing with others—which in the ordinary human life is attempted by sociableness and other contacts—has to be realised in Yoga on another plane of consciousness and without the lower mixture—for a higher unity with all on a spiritual and psychic basis. But the way, the time, the order of movements by which this is done, need not be the same for everybody. If he attempted to force himself it would lead to gloom, despondency and an artificial movement which would not be the true way to success. A human soul and nature cannot be dealt with by a set of mental rules applicable to everybody in the same way; if it were so, there would be no need of a Guru, each could set his chart of Yogic rules before him like the rules of Sandow's exercise and follow them till he became the perfect siddha!

I have said so much in order to let you understand why we do not deal in the same way with X as with you or another. The tendency to take what I lay down for one and apply it without discrimination to another is responsible for much misunderstanding. A general statement too, true in itself, cannot be applied to everyone alike or applied now and immediately without consideration of condition or circumstance or person or time. I may say generally that to bring down the supermind is my aim in the yoga or that to do that one has first to rise out of mind into overmind, but if on the strength of that, anybody and everybody began trying to pull down the supermind or force his way immediately out of mind into overmind, the result would be disaster.

Therefore concern yourself with your own progress and follow there the lead the Mother gives you. Leave X or others to do the same; the Mother is there to guide and help them according to their need and their nature. It does not in the least matter if the way she follows with him seems different or the opposite of that which she takes with you. That is the right one for him as this is the right one for you.

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You have now begun to see the difficulties that are still there in your vital; keep to that clear perception, let it grow clearer and more precise. Concentrate on what you have to do and do not let yourself be distracted this way and that by irrelevant preoccupations or any other influence.

25 October 1932

X would like to see the Mother and place his difficulties before her. His chief difficulty is how to reconcile the Bliss, Harmony and Unity (Sachchidananda) with the discord, strength and rapaciousness that one finds in the actual world.

You can tell him Mother does not discuss these mental problems even with the disciples. It is quite useless trying to reconcile these things with the intellect. For there are two things, the Ignorance from which the struggle and discord come and the secret Light, Unity, Bliss and Harmony. The intellect belongs to the Ignorance. It is only by getting into another consciousness that one can live in the Light and Bliss and Unity and not be touched by the outward discord and struggle. That change of consciousness therefore is the only thing that matters; to reconcile with the intellect would make no difference.

If he likes, you can lend him the Conversations—as he wants to converse with the Mother.

11 November 1932

Does the Divine turn away its eyes from people like X, who disobeys the Mother, and allow them to do whatever they like?

That is the Mother's business. She alone can say what is the right way to deal with people. If she were to deal with people only according to their defects, there would be hardly half a dozen people left in the Asram.

26 March 1933

I am sure there are reasons for everything the Mother does and that what she does is suited to the needs of each one, but the vital does not believe it, and it is not yet well established

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in the mind. How can I make my vital being understand that the Mother is never partial?

One way is to have entire faith in the Mother—the other is to believe that she is wiser than yourself and must have reasons for everything she does which are better than your mind's judgments.

And how can this understanding be firmly established in my mind, so that it does not yield to any temptation?

It should be established—that is all. So long as the vital or mental think themselves wiser than the Mother and able to judge her how do you expect these stupidities to disappear?

22 March 1934

The Mother's injunction to work in peace and harmony with the others concerned those whom you meet for work, not a personal relation such as you had with X.

The Mother is the sole judge of what is necessary for each and she is not bound to apply the same rule to everybody. The Guru deals with each disciple in a different way and does not keep one law for all. You were allowed to mix with X for a long time like Y with Z and A with B—in all cases it has been bad for those who do not give up the special relation, preventing them from being successful in the Yoga for which they came. The Mother does not interfere decisively for a time but only lets each know that it is better for them not to mix in a specially intimate way and she waits for them to realise it. When one or other of the two or both realises or begins to realise that it is better to break the special connection, then Mother intervenes. If you went back to X, all possibility of Yoga for you would cease. Even your going to the Dispensary has disturbed the progress you were making and brought back the old habits of thought and reactions.

Your one hope of doing anything in sadhana is really and truly and definitely to turn to the Mother alone and follow her

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will. There is no going back to the old things—the Mother will not sanction it. If you are sincere in what you have written (in English), then you must also forget the past and live for the Divine and the sadhana.

10 April 1934

Since the day my sadhana began to come down to the lower levels, some parts of my being have felt that the Mother has restricted the former physical manifestation of her love. But I am sure that this change was meant for the good of my sadhana.

Whatever is done by the Mother is for the good of the sadhak and the sadhana.

9 December 1935

X wonders why people like Y are allowed here when it is obvious that they have no spiritual possibility in them. But unless X has some understanding of the higher manifestation, such comments are just expressions of his own ignorance.

Obviously. Neither Nature nor Destiny nor the Divine work in the mental way or by the law of the mind or according to its standards—that is why even to the scientist and the philosopher Nature, Destiny, the way of the Divine all seem a mystery. The Mother does not act by the mind, so to judge her action with the mind is futile. But why should X or anyone assume that Y will have no profit for her spiritual future from her stay here?

5 May 1936

Can the physical mind have a correct understanding of the Mother's dealings?

Not until it is enlightened by the true consciousness and knowledge from above.

4 July 1936

Why should the Mother be obliged to treat everybody in the same way? It would be a most imbecile thing for her to do that.

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