Read Amal Kiran's correspondence with The Mother - from 1930 to 1970
The Mother : correspondence
THEME/S
Amal Kiran was born Kekoo Dhunibhoy Sethna in Bombay on 25 November 1904. He joined the Sri Aurobindo Ashram in February 1927 at the age of twenty-two. After eleven years in the Ashram, he went back to Bombay where he lived for the next sixteen years. There in 1949 he started a journal, Mother India, which was largely devoted to the spiritual teaching and practice of Sri Aurobindo and the Mother.
Amal returned to Pondicherry in February 1954 and remained for the rest of his life. His principal work was editing the monthly Mother India. Artist, poet, literary critic and all-round intellectual, he was a prolific writer and the author of more than a dozen books. On 29 June 2011 he passed away at the age of one hundred and six.
Amal’s correspondence with Sri Aurobindo was extensive. His interest in poetry elicited hundreds of comments by Sri Aurobindo on poetic creation and the composition of his epic Savitri. Amal’s correspondence with the Mother was also substantial. More down to earth, it dealt largely with personal problems, family affairs and the editing of Mother India. Many of these exchanges are included here to show how the Mother handled this brilliant and spirited disciple; they also reveal her deep concern for him.
The correspondence covers the period from 1930 to 1970. Most of the entries are in English; those in French appear here in translation.
(Amal’s first work in the Ashram was managing the Furniture Service. Several of the entries below are examples of furniture chits given in the early 1930s.)
To Kekoo,
Govindbhai is not satisfied with his easy-chair. Please take it back from him and give it to the next applicant. Let us hope he will be less dainty.
c. 1930
Amal,
Subhadra is asking, for books, a shelf of 3 feet x 3 ft x 1.1/2 ft. This is quite ridiculously big — it would hold a full library! Even if you had anything of the kind, I would tell you not to give it. But one of the biggest among Purani’s shelves could be offered.
I shall probably require the shelf you showed me some time ago. You can give it after “pranam”.
14 May 1932
As I do not want to refuse your present, I am keeping the Parker you have offered—but as you may like to have a fountain pen I am sending you this one (with which I am writing). Although it is not so up-to-date as yours, it is not old as it has scarcely been used.
15 November 1932
Will you ask Nolini for the list of the people coming for the 21st who are to be accommodated in the Asram and see if you have the necessary cots, chairs, tables. If something is missing let me know as soon as possible.
Benu is coming, do you have a cot to fit him?
5 February 1933
Is it true that Krishna Shambhu is without a wooden cot? How is it? Will you go to his room and see, and if he has none give him one out of the last ones that have been made. You can tell him, by the way, that I was convinced a wooden cot had been given to him.
16 February 1933
Mother,
As regards Vishnu’s request to be given back his old cane table in addition to the new wooden one, it seems he has no trunk or anything in which to keep his clothes and other things. So should I give him the table or will some other arrangement be made for him?
Don’t you think that a box would prove more useful for him than a table? Do you have some box that you could give him?
c. 1933
Mr. De Quadros of 16, rue de la Marine, the house next to the vegetable garden, came to see me this morning. He said that he wanted to sell his house. Two years ago Chandulal had made a thorough survey of it and, with your advice, offered Rs. 6000.
Mr. De Quadros had set up a higher figure — Rs. 9000 or so; but now he names Rs. 7500. He says he’d like to sell to the Ashram and this is the sum he specially mentions for it; for others he would state a bigger one. He asked me to look in and let him know your reply.
You might see the man and tell him that I am ready to buy his house for Rs. 6500 if he wants.
This morning I was told by Mr. Vigie that Nandini was staying upstairs in his house and that she was eager to see me. I went and there she was, in bed and unwell, and there was talk of sending for a doctor. I sat down and talked a little and expressed my impression that she had gone away from the Asram all of a sudden. But the story I hear from Nandini is quite another. It seems that last night she returned to the house to sleep and she was turned away by the girls. They said that the Mother had given orders that if Nandini came back she was not to be admitted but to be sent to Amrita.
I do not dare to judge your intentions, Mother, but when I was asked if that was a decent thing to do, I could not help agreeing that to refuse entrance to Nandini at night to her own room was rather bad, especially when it was clear that she had not left the house to go and stay elsewhere — in that case she would not have left all her belongings behind. Nobody would leave his or her clothes and go away, so I don’t know why it was understood that she wouldn’t return. It seems she had no other clothes except what was on her and it was a great shock to her to be turned away like that in the night. Was it really done according to your order, Mother?
The report is false — she has not been turned out of her rooms — and it seems to me that you have rather too readily accepted this suggestion. As she had moved away things without any previous notice and she was taking no trouble to let us know of her whereabouts, we had her door locked to be sure to meet her when she came back, if at all she came. She was told to go to Amrita who had the key and would open the door to her. She was, it seems, quite out of temper and it is probably why she did not understand what was told to her. It seems to me that, in future, it would be better if you reserved your judgment and your remarks about it to outsiders until you learn the truth about circumstances from Sri Aurobindo and myself.
13 November 1933
(After nearly seven years in the Ashram, Amal went to Bombay for a five-month visit. During this period the Mother sent him the two letters below.)
Happy to learn that you are all right now.
I’m feeling somewhat astonished that my “line” did not materialise last time; it had really the intention of doing it.
Do not let M or anybody else keep you away for a longer time than strictly indispensable.
9 April 1934
I received the paints two days back; they are very pretty and will prove quite useful. But still there is one shade that is missing. Do you remember the flowers of protection? It is practically impossible to paint them unless we have a colour which is, I think, called in English “Magenta”. If you could discover this ideal colour somewhere, I would be very glad to receive it.
Happy to hear that you have quite recovered. We received the nice letter of M and sent her our blessings today by wire. Always with you.
25 April 1934
(After his visit to Bombay, Amal returned to Pondicherry.)
Pardon my writing to you without any specific reason; but I felt like telling you that you are extremely dear to me. In spite of my thousand and three imperfections, this one sense remains in me — that you are my Mother, that I am born from your heart. It is the only truth I seem to have realised in all these years. A very unfortunate thing, perhaps, that I have realised no other truth; but I deeply thank you that I have been enabled to feel this much at least.4
My blessings are always with you.
17 September 1934
It seems centuries since you called me last for an interview. I feel I have grown old and grey, waiting — waiting — waiting. I hope you don’t want me to wait till I feel quite like a Methuselah!
I fear you will have to wait till Saturday the 16th, to see me. Let us hope your hair won’t turn quite white!
10 February 1935
About L. If pain in the tooth becomes again acute, she would like very much to have some sedative medicine, because she feels very exhausted and would welcome any relief, however temporary. Or if you don’t approve of medicine, she begs you to give her a lot of sleep in the night. If the fever is high also in the night, she might like to have somebody near to help her, provided you think so too.
Yes, it would be better if somebody is with her at night. Let her say whom she would like to have — and if the pain starts again it seems unavoidable to give her some medicine. You might speak to Pavitra about it — he has something helpful with him.
More ice and fruit juice can be given if needed — only one shall require the flasks.
29 March 1935
I had been expecting a reply from you but I got it this morning in your face. I suddenly resolved not to touch drink again. Facing myself later, I perceived that if it was at all necessary to drink something nice, I must try to confine myself to innocent cold drinks.
Then I fell asleep and had a most frightfully realistic dream in which my teeth broke off in my mouth and fell out in my hand and on the floor. I dreamed that I got up, but in that condition I discovered that my teeth came loose and I spat out quite a lot of them. I was terribly pained to see such a thing. I really woke up after this and, understanding what the falling of the teeth meant, I felt a great release, a fine sense of openness to you and a freedom from the old consciousness.
I am happy at your resolution and I hope you will keep to it. I was going to write to you that you must choose between seeing me and drink — for I would not see you if you went on drinking — but I am glad to hear that you have made the resolution already.
11 October 1935
In the talk I had with you about my stammering, I understood your words “I shall see” to mean some inner perception on your part. I certainly have a faith in Dr. Ramchandra’s treatment,5 but is your sanction based on your inner perception?
The sanction is given because Ramchandra’s treatment has, when given a chance, proved surprisingly successful even in hopeless and impossible cases. Naturally in all his cases sanctioned by us we put our Force behind him; he himself always asks that of us as a condition for his taking the case.
23 March 1936
D writes: “The Mother’s power has broken down all the barriers peacefully, and to my utter amazement Mrs. C said I could go in November for Darshan but must return soon.” So D will be here round about the 20th of next month.
She writes further: “Please ask Mother if she would allow me to bring a blue-flame stove, as I am to have hot water every morning and enema every week. Besides, if it is cold I can have a little warm bath. If food is too spicy on certain days I can boil some vegetables. And please let me know which rooms I shall have. I like the rooms I had last time very much as they are open and clean; also those inmates are very good. Tomorrow I shall consult Dr. S as I have a severe pain in my chest. Hope nothing will stop my coming.”
D has enclosed a letter for you, which I am sending herewith. Any reply to it? And what reply shall I give to the inquiries quoted above?
You may write to D that she can come. The rooms she was occupying have been nicely arranged for J — they are most comfortable now. I hope she will not spoil them with her cooking. I do not like much the idea of it — but . . . She asks to pay only Rs. 30 a month. Considering the present accommodation the price is somewhat ridiculous, but as she says she cannot give more, then...
Of course, if she has any serious illness, she must not come.
31 October 1937
I have received a letter from my brother H. He writes among other things: “There is too much intellectualism in Cambridge. Men worship the intellect as if it were a deity; and there is too much desire in everyone to be as busy as possible, without stopping to reflect on what the whole business is about. For the moment I have to throw in my lot with them and I am naturally influenced by the busy life around me and the intellectual pursuits. The greatest consequence, about which I am worried, is that I feel that I am very far away from the Mother and Sri Aurobindo. I shall indeed be very grateful if you will ask Mother on my behalf to help me to overcome this feeling and also to enable me to be in touch with her.
“There is another point. For the last eight days I am having a somewhat persistent pain in the lower part of the bone above the heel of my left foot. The difficulty is that every shoe I wear touches this painful spot and so whenever I go out I feel its presence acutely. I shall be very grateful to Mother if she will kindly help me to remove it.”
Please give me some message to send H.
What to say about H except that the pain in his foot is the result of the bad climate just as the lack of contact with Sri Aurobindo and myself is the result of uncongenial surroundings . . .
12 November 1937
What you have said about H’s troubles is quite true, but as he has asked for advice and help, I should like to send him some reassuring words from you, both as regards his foot-pain and his inner difficulty. I am sure he’ll appreciate them very much.
Let him react against the contagion of the atmosphere and keep his inner being open to us — that is the only way to overcome these troubles.
13 November 1937
You must be remembering the name MB. It is the name of a girl who came here some years ago in order to make research in the archives of Pondicherry in connection with an historical thesis she was writing for her M.A. She got her degree, but otherwise she has been passing through very unfortunate experiences and radical disappointments with the result that she is thoroughly tired of the ordinary life.
In her latest letter she expresses her aspiration to take up yoga. In conclusion she adds: “I will come to Pondicherry as soon as I get an opportunity. Do you think I would be allowed to stay at the Asram for a fortnight? It is because I will be coming there for the Asram and if I am not permitted to stay there it would not be much good.” She is the head-mistress of a well-known school for girls in Bombay. I suppose she wants to come during a vacation. May I give her hope that you will permit her to stay in the Asram?
Truly I have no room.
15 November 1937
If MB stays somewhere outside, will you permit her to come to pranam and meditation? What shall I reply to her? Should I give her to understand that you reject altogether her wish to taste of our yoga? She says that it’s not mere curiosity which is prompting her, nor just a desire to have an experience.
If she stays outside I will certainly allow her for pranam — at least once — to see how she is. Afterwards I shall be able to say if she is fit for yoga or not.
16 November 1937
Here’s a picture of Lord Nuffield. You must have heard of him. Recently, the Archbishop of Canterbury spoke of our times as “this Nuffield Age”, for this man’s munificence has been simply breath-bereaving. Last year he gave £2,000,000 for medical research. The other day he offered the University of Oxford £1,000,000. Altogether his benefactions during his life amount to £10,000,000. Is it not possible for us to send him a packet of some of our books, beginning with “A Life-Sketch of Sri Aurobindo”, so that he may form some idea of the work, and the power and personality behind it? A letter stating our need of expansion can be added. Nothing may come of the whole venture — but why not try?
If you want to pick up the business you can try.
17 November 1937
We were talking this afternoon about avoiding the secretaries and getting information reached directly to Lord Nuffield — and I forgot the most obvious solution of the problem. My brother H is in England and I am sure he will be happy to do something for you — it will be one more means of keeping his contact with you. H’s presence in England seems really providential. What do you think of my idea?
Very good.
I should like to send the letter as well as the books by air-mail. The books we spoke of are: The Life-Sketch of Sri Aurobindo, The Teaching and the Asram of Sri Aurobindo, Thoughts and Glimpses and The Riddle of This World. Has Sri Aurobindo any suggestion for some others? What about The Mother? There is a chapter in it on the right use of money — though I dare say it is not very complimentary to the present holders of money and may seem a little high-handed to the outsider.
No suggestion — “The Mother” seems premature.
18 November 1937
The air-mail will be a little expensive: so if you like we’ll despatch the books by the ordinary post. What do you wish?
Yes, ordinary post is quite sufficient and safer too.
When I have drafted the letter for Lord Nuffield, I’ll send it to you for approval.
All right.
19 November 1937
I dipped into The Teaching and the Asram of Sri Aurobindo and read:
“Everything in the Asram belongs to the Teacher; the sadhaks (those who practise under him) have no claim, right or voice in any matter. They remain or go according to his will. Whatever money he receives is his property and not that of a public body. It is not a trust or a fund, for there is no public institution. . . . All depends on the Teacher and ends with his life-time, unless there is another Teacher who can take his place.”
Won’t this prove rather tough meat for an Englishman? It was written in this downright way when that anti-Asram movement was in full career in Pondy, but to Lord Nuffield it may smack too much of dictatorship, and the dictatorships known to Europe are hardly of an appealing kind to an Englishman. The charity he is accustomed to is rather of a public nature. What do you advise about the book? Will the “Life-Sketch” in the other book counteract the impression likely to be given by it and make him a believer in the benevolence of the Teacher in question?
You need not send “The Teaching and the Asram”.
20 November 1937
I have made a draft of the letter for Lord Nuffield, incorporating the information prepared for the Hyderabad people. As we are not sending the “Teaching and the Asram”, some sort of general information is necessary. Please go through the letter and make any modification you think is needed. I should like to know how the letter strikes you.
It is all right.
And will Sri Aurobindo let me know through you how exactly the conclusion should be? What does one say while signing one’s name to a letter addressed to a lord? Also, do you think the phrase “out of your splendid generosity” after the word “please” in the last sentence is quite right or does the sentence go better without it? (Amal’s two-page letter ends: “Will you please, out of your splendid generosity, give a helping hand to this work of Sri Aurobindo.”)
“please” could be omitted but the rest will do.
For the ending of the letter why should you not ask Arjava?6
22 November 1937
I am feeling very wretched. Of course nobody guesses my condition, for I do not go begging for sympathy nor can I help joking and laughing when I am in company; but I find not a jot of usefulness left in me. Everything appears to me in the light of a cul-de-sac. I don’t know how long my nerves will stand the strain — and even if they stand it for ever, the feat can hardly be very enjoyable.
Your name was on my note book several times and each time I have been obliged to strike it off because of something urgent and unavoidable. Now I have written your name on the 7th and hope it will stay there . . .
3 January 1938
I suppose you received the picture of Lord Nuffield I had sent you on Friday. You have written no reply giving me your impression of him.
I have received the photograph and keep it. Nothing to say about it for the moment.
10 January 1938
The Ideal of Human Unity is out of print — perhaps luckily, since it was printed in a very shabby way in Madras. If you like, I’ll send to Lord Nuffield Ideal and Progress, The National Value of Art, Superman, Evolution, and whatever else I can find of general interest, besides War and Self-Determination. What do you say?
Yes — these books will do.
In your letter you have said, “If H could be introduced by someone who knows Nuffield well and would take some interest”. How much is H to tell this intermediary? Is it advisable to say that he wants Nuffield to give a substantial sum of money to the Asram? Or should he just talk about the yogic work of Sri Aurobindo and say that he would like to interest Nuffield in it. Perhaps it may not be nice to be specially secretive if somebody is good enough to be of assistance?
There is no necessity to be at all secretive about it to the intermediary.
17 January 1938
I hear there is an epidemic of small-pox in Bombay. Should I get myself vaccinated before I go there?
It might be better.
15 February 1938
(After eleven years in the Ashram, Amal moved back to Bombay in February 1938. He remained there for sixteen years, from 1938 to 1954. The following two dozen letters were written during this period.)
A friend wishes to collect money for you. He says he will be very much helped if you write to him a statement about approaching people for monetary help.
I am not in the habit of writing for money to anybody. If people do not feel that it is for them a great opportunity and Grace to be able to give their money for the Divine’s cause, “tant pis pour eux!”7 Money is needed for the work — money is bound to come; as for who will have the privilege of giving it, that remains to be seen . . .
Received all the nice things you sent.
Our love and blessings are with you.
29 April 1938
To Amal
With the blessings of 29th March — anniversary day of my first meeting with Sri Aurobindo.
29 March 1939
With the blessings of 4th April, New Year’s day of the Ashram in remembrance of Sri Aurobindo’s arrival at Pondicherry. Open to the action of the “spiritual power of healing”.
4 April 1939
I am puzzled. My heart is pulled towards you and I want to come back. But certain things are keeping me here and I feel that they will keep drawing me even if I return at present. What should I do? But please know that whether I come just now or not, I cannot ever break away from you. I pray to you not to abandon me.
My dear child, blessings of the day . . .
Just received your letter of the 21st; it came to me directly (without the written words) three days ago, probably when you were writing it, and my silent answer was categorical: remain there until the necessity of being here will become so imperative that all else will completely lose all value for you. My answer now is exactly the same. I want only to assure you that we are not abandoning you and that you will always have our help and protection.
24 April 1939
People keep lamenting about their lot and feel that their troubles and their unhappy reactions would go if other people and things were changed. Do you share my doubt about this feeling?
Each one is the artisan of his own miseries.
My love and blessings always
4 July 1939
I am sorry, but I cannot deal with your poetry
(1) because I have no time,
(2) because I am not qualified.
And you must not hope that Sri Aurobindo will see it, because he is not attending to any correspondence whatever.
With our love and blessings
16 July 1939
Your room is kept free for you, so you may come at any time for a few days. But I must warn you about two things: (1) that since the war there are many restrictions here and you may not find life very comfortable, (2) that nobody will be able to look after your needs properly as it has to be done. So you might do well to bring someone with you to nurse you on the way and here if need be.
This young girl looks indeed very charming, but for the reasons mentioned above, it will not be at all possible to lodge her in the Ashram and it might be wiser for her to postpone her coming.
You can give my blessings to S.
Our love and blessings to you
23 September 1939
I dabbled in stocks and shares a little, but came a cropper. The speculation I carried on for a while has burnt quite a hole in my pocket. I really wish I hadn’t. Are you dead against speculation?
You ought to know that I do not approve at all of speculation — but what is done is done.
All I can say is that there is not much likelihood of the war coming to an end with the end of this year.
My love and blessings
17 December 1939
Of late the idea has been occurring to me that I should make a book of some of my poems and have it printed in Bombay. But my own resources are extremely limited. I want to persuade my grandfather to help me with at least part of the money needed. I don’t know whether I will succeed in persuading him nor whether my book will sell. Will you and Sri Aurobindo bless my venture so that there may be no difficulty anywhere? I shall be happy to have a line in your writing.
That is all right.
Our love and blessings
2 April 1940
These three days I have been having spells of extreme exhaustion. A little walking and I feel utterly fagged out. Why this should happen I don’t understand. I want to get strong — body and soul. The soul is, of course, feeling much healthier, but the body gets bouts of great weakness for no sufficient reason. I must get all right.
It seems to me that it would be better not to talk too much, as, after all, it is not quite essential . . .
P.S. I had thought I would chuck all medicines here. And I don’t like to take brandy but I have to take a little dose of it when I get that low feeling. Do you advise me to stop all this? Please let me know how best to get over my complaint.
It may not be wise to stop abruptly all the medicines you are accustomed to take. A little quiet concentration would do you more good than much rushing about.
22 April 1940
Do as you like. But as you ask my opinion I must say that it is silly.
31 May 1941
So many problems have been facing me of late. I wonder how they will be solved happily.
The only way to a true and lasting happiness is a complete and exclusive reliance on the Divine’s Grace.
With my love and blessings
19 October 1941
Your letter of May last year, in reply to mine in which I explained what I thought of doing, runs: “Do as you like. But as you ask my opinion I must say that it is silly.” Is it silly because there is a feeling in me that circumstances are compulsive?
Another thing: why have you omitted those words which mean so much to me and which you have always ended with: “Love and blessings”?
My “it is silly” covered many sides of the question, including the most exterior one. What you suggest as the foolishness of believing that circumstances are compelling when they are not, is part of it.
It is purposely that I have omitted the words “love and blessings”, because I did not wish you to think that I am blessing your enterprise — I do not — just because I find it silly. So, do not be mistaken if I end by love and blessings. These words are for your soul of which you are not, just now, very conscious, and not for your exterior being.
18 June 1942
I spent quite a lot of grey matter putting before you argument after argument. But you have not argued back. You are quite happily unconcerned.
All the reasonings in your letter come from the external physical mind. You cannot expect me to come down to that level and discuss with you from there. I see things from another plane and in a different way.
19 July 1942
It is hard for me to understand how X who has been so absorbed in Yoga for years, who has been considered by you to have the nature of the saints, could drift away from you and have a fall from the Yogic life.
The mistake in your psychology is its excessive simplification. You look at one side and with exaggerated emphasis and ignore the rest. A person may have certain qualities but not to perfection, and there is in the subconscient the very contradiction of these qualities. If one does not take care to eliminate this contradiction, then at any moment under the pressure of circumstances what is in the subconscient may rise up with force and bring about a collapse, what is called a fall from the yoga.
I suppose that with the above indication you will under- stand.
With love and blessings
30 November 1943
If a person who was declared by you to be “saintly” in nature could come away from a Yogic life of many years, I can’t help feeling quite sad and discouraged.
I do not propose to write anything about the main subject of your letter. Only, as you write of discouragement, I may point out to you that nothing irreparable has happened. Of course, the further one wanders away from the path, the more radical will be the conversion needed to return to it; but the return is always possible.
22 December 1943
You know that for many years I have been in the habit of leaving my physical body and making exploratory tours in my subtle body. (Here several experiences are described.) I wonder whether I should keep up my practice of going out of the body. It is extremely fascinating, but is it a necessary part of Yogic development for keeping the consciousness open to inner spiritual things?
Amal
I have received your letter with the enclosed money.
As to the experiences you speak of, it is much better to stop them altogether. They seem to take you into levels which are undesirable and most unsafe; they are not at all necessary for any opening in the yoga.
Love and blessings to you and the family
28 March 1944
Your letter with its enclosure reached in due time.
Certainly I have not given you up, not in the least. You are quite capable of the realisation if you make up your mind to it, and the experience you relate seems to me a valid promise that it will come.
19 May 1944
Your letter of the 20th and its contents reached safely.
I have never written articles and I do not propose to begin now. All I can do is to send you my short remarks on the present world situation, part of which is in the prayer for the coming year. You will find them enclosed on a separate paper.
Your proposals for the title of the Annual are not very successful. Sri Aurobindo, who I consulted, suggests that you should do like the Pathmandir in Calcutta, that is to say, call it “Sri Aurobindo Circle–1st Annual”.
Sri Aurobindo will see if he can send you some poems, but he can make no promise, for there may not be any which he wants to publish now.
With my love and blessings and my best wishes for a happy New Year
29 December 1944
When you first asked the question about the bird painted by Krishnalal, I did not answer because along with your letter arrived the printed cover made from this very painting. It seemed to me that, the cover being printed, it closed matters and there was no need to worry about it any more. I did not inform you about it because I thought you were already informed about it. The defect you spoke of was there all right, but nothing could be done at that stage and after all in a symbolic painting it is of secondary importance.
But you can be sure that I never said “the design is quite perfect and beyond criticism”. This is a statement that can never be made of anything human.
P.S. The Rs. 25 sent on the 13th instant reached safely.
Love and blessings to all
22 April 1945
Received all your letters and also the designs which I am sending back under separate cover.
I am sorry to have to tell you that your proposed corrections make the design much worse than it was before. The unhappy wing seems now grotesquely big and heavy, quite out of proportion with the rest of the bird. I am of the opinion that it is far wiser to let things stand as they are. After all Krishnalal’s design is not so bad as you seem to think, it has its charm and grace. So I have decided not to speak to Krishnalal about it, neither did I show him your sketch. The best would certainly be to drop the matter altogether and have the cover printed as it was originally designed. Hoping that you will not mind my frankness, I send you my love and blessings.
2 May 1945
My dear Amal,
I am in receipt of your letter with the enclosed money.
Of course in the text I sent you “their” has been omitted by mistake. But now I am sending you a new version which I prefer to the other. Here it is:
“For the Governments honesty lies not only in saying what they are doing but also in doing what they say.”
With my love and blessings to all
21 June 1945
I showed your letter about the Annual to Sri Aurobindo who said jokingly, “Why not bring out in time a book without mistakes?”. . . Anyhow if one is to be sacrificed to the other, time is surely the side that must suffer!
22 July 1945
Your letter reached safely with its contents. I must have received also the previous one as well as the annual, but as it came just at the time of “darshan” and the crowd was bigger than it had ever been, I had no chance to answer and give my opinion although the impression was good. Sri Aurobindo also, who kept a copy with him, seems to have been satisfied. I suppose you have been told that we are opening a Press in Pondicherry — the Ashram Press. It is Pillai who was at the head of the Government Press of Hyderabad who is organising it. It means that the work will be first class and we intend to do the printing of all books and magazines concerned with Sri Aurobindo’s works as well as his books and mine.
As for your eyes we fully approve of your trying the Dr. Bates’s method8 which have proved quite successful in many cases.
With my love and blessings for yourself and your family.
Will you kindly tell to M that I have received her letters about your mother’s health. Hoping that she is getting better now.
18 September 1945
I was rather depressed on hearing of Chandulal’s death after an operation. He was one of your workers with an exceptional ability. How is it that he passed away although under your influence and guidance?
About Chandulal’s departure, the operation was quite successful, done by a very skilful surgeon, but his heart was weak beyond expectation and he died of heart failure five days after the operation. It has been a sad event and a big loss for the work. But for some time he suffered much and felt tired of it. He had several times expressed the wish to change his body for a better one. It is surely this wish that is responsible for what happened.
I open your letter of the 17th instant and find in it Rs. 18 (eighteen) and not 88 as you announced in your letter. What has happened? I hope it has not been stolen on the way. Of course it is not quite safe to send money in an ordinary registered letter; but until now all sums reached intact.
With my best wishes and my love and blessings for you and the others
22 November 1945
Mother darling,
It is very kind of you to send me a telegram of love and blessings for my birthday. The usual Money Order left yesterday. We are very happy to offer the sum.
Mama’s pain went soon after I had dispatched the wire to you. An X-ray photo was taken and the result shows that though there is evidence of some consolidation and callus formation; there is also evidence of slight absorption of the bone at the fracture. We all shall be very thankful if you will make the callus strong and hard and prevent absorption. We are extremely grateful for all the kindness you have shown and the help you have given.
I have been puzzled by the utter lack of reply from you to so many letters of mine. You did not even let me know anything when I wrote about SD. Eventually he could not leave Bombay because he had been empanelled on a jury and his application for being exempted was not granted. But you gave no answer at all. I am sure you must be having some reason for no answer here as well as for taking no notice of my two or three other letters. Have I asked you something which you did not like and which annoyed you?
No other reason than an absolute lack of time has prevented me from answering you in writing. But I have noted all the points and did my best to give you satisfaction. As yet I do not know when I shall be able to answer at leisure; this is why I scribble these few words on your own letter to assure you that I am not forgetting you nor your mother and M and that my love and blessings are with you all. A wire has been sent to you yesterday for the “darshan”. The M.O. has reached today. Hoping that your mother will recover soon.
Blessings
19 November 1946
I am still not through with this second spell of heart trouble. The first was in June 1938, owing to a gigantic overdose of a stimulant tonic powder. This time it is a strain of the heart muscle. The doctors have advised complete rest in a supine position. Not even the head is to be lifted. They also warn me that if I don’t take extreme care I may develop more serious trouble.
But I feel full of your presence and do what my suddenly and abundantly released poetic inspiration leads me to do. I sit up frequently, get excited with the passage of the poems through me and my heart starts beating fast at that time, and if the doctors could then put their stethoscopes to my chest they would begin to shake their heads at the prospect of a quick cure. But I am unconcerned. I trust implicitly in your power and feel like laughing away the black future with which they threaten me in case of carelessness about my heart. I feel certain, Mother dearest, that the Divine Power can help — can’t it?
My dear child,
I quite agree with you that there is a power other and much more powerful than that of the doctors and the medicines and I am glad to see that you put your trust in it. Surely it will lead you throughout all difficulties and in spite of all catastrophic warnings. Keep your faith intact and all will be all right.
28 May 1948
I want to ask you a question concerned with my reaction to the inconsideration and vulgarity in Y’s letter about Sri Aurobindo. I remember an occasion many years ago when a lady friend of mine spoke unbecomingly of you. I verbally choked her off at once, but the indignation within me went on burning. It was like a sword of fire leaping out of my chest, striking and striking through the hours. My mind could serve only to direct it accurately; it had itself little part in the actual violence. The next day the lady had a terrific attack of diarrhea.
A similar blaze began to go out of my chest yesterday on reading Y’s letter. I had no scruple in directing it at his journal as if to consume its future to ashes. But although I also struck out at Y himself as if to destroy him, I did not encourage the fiery onslaught. I started wondering if it was right to attack a person like that.
I shall be thankful if I can have some words of guidance from you. Please keep in mind that I am not talking about a mere outburst of anger: some force appears to me there which wants to destroy and feels it has the power to destroy. Of course I would never think of using it for my private ends.
It is evidently the working of the Kali force that is lit and is directing this fire in you. There is nothing wrong in its action; it is not an anger personal to you but the wrath of a divine power and it must be allowed to act; in fact, I think you could not stop it from burning in you even if you wanted to stop it. This man has drawn it upon himself and there is nothing wrong in what is happening; he alone is responsible. Of course, it must not be used for any personal aim or in any self-regarding way.
8 October 1950
(In February 1954, after sixteen years in Bombay, Amal returned to Pondicherry. He lived in the Ashram for the remaining fifty-seven years of his life. Many of his letters to the Mother during this period deal with his work as editor of the monthly journal Mother India.)
I find Usha a very good and receptive girl and do not approve at all of her going or rather of taking her away against her own will; as for her mother I do not want her here, it would be useless.
My blessings
You can show this note to Dahyalal.
December 1954
Dahyalal asks me to give him the original of your letter to me about Usha. Do you think it will serve better the cause of truth if he has this with him? Or would you prefer that only a copy should go?
If you have not shown the original, you can show it, but it is better to give only a copy.
20 December 1954
Happiest New Year to you!
If you don’t have other plans, will you let me publish in this month’s Mother India all that you read and spoke last evening? Part of it, of course, will have to be translated.
Before anything can be decided on the subject I must first see the complete report (taken by the recorder) of what I have said. I am asking for it.
1 January 1955
I feel that, in this year of fundamental challenges and difficulties, the first three months are my months of destiny. If the basic psychological defects of my nature are faced and fought now, a crucial and essentially permanent victory will be won with great rapidity. Am I right about the immense importance for me of January, February, March?
Keep your conviction and add to it the faith that only victory is certain — and everything will be all right.
I feel also that some small beginning of the victory has been made, after several attempts and failures. Is this true?
Yes.
I pray constantly for your help and grace. Without it I am helpless. Please give me all the support and assistance you can. I am dead serious in this matter and would like, once for all, to make a decisive turn and belong entirely to you and live only for your love and light. A few words from you will be greatly appreciated. I want to feel that even in your most outward aspect you are directly with me in my effort.
Surely my help is with you in all ways.
It is very interesting that these first three months should come as months of destiny for me. For I well remember the talk you and I had when, two years ago, in the February of 1953 I announced to you that the call had come to me from above the head to give myself at last to the life here. I said: “So many things in me must be cleared out. Although you have waited for 26 years (that is, since I first came here in 1927) for me to make a final resolve, I don’t want to wait for even 26 hours.” Then you replied: “Things can’t be cleared immediately. You must give me, say, at least, 26 months.” In the coming April, it will be exactly 26 months! Will the hoped-for Wonder come to pass?
VERY GOOD.
My blessings and love
19 January 1955
MP has sent me the following letter:
Dear Sir,
I shall be thankful if you will get clarification from the Mother on the following three points:
1. On the subtle-physical plane, was there any creation before or is a new one being created by Sri Aurobindo and the Mother with new types of beings or for the souls that are developed and transformed on earth?
2. Sri Aurobindo had promised that he would manifest in a first supramental body built in a supra-mental way. Will this happen in 1967 or before?
3. It has been said in the Bulletin, April 1963, pp. 49–51, that both the bodies will be there at the same time and that we need not abandon totally this form in order to enter into another. Does this mean that the same person will have two bodies — the present one with gradual progression and the other by a direct occult means and both will be present at the same time?
These questions are just a demonstration of how the mind makes a mess of everything. It is impossible to answer.
1 February 1955
Kishor has given me — with your sanction — the following two letters of yours on women for publication in Mother India. I would certainly like to publish them. Will you please tell me what is to be done about two or three points to which I have drawn attention in the margin?
Of course, essentially and originally the Mother remains the Mother, but in the exterior world where all is mixed up there is scarcely one man that does not contain feminine elements and not one woman that does not contain masculine elements, which at once takes away all possibility of superiority of one sex over the other.9 (1 January 1949)
There have been many outstanding feminine figures in spiritual life. But on one side10 women are more interested in action than in meditation11 and intellectual expression. That is why very few women have recorded their spiritual experiences and thus they have remained unknown. (2 October 1950)
What general title should be given to the two letters?
No title.
(After attending to Amal’s marginal notes, the Mother wrote at the bottom of the page:)
Better drop the whole thing, there is no necessity to publish it.
May 1955
There seems to be something wrong in the way I asked you about certain words or phrases in those two passages of yours about women. It can’t be that the very act of asking such questions is wrong: surely you don’t mind being told about some oversight or slip. My approach, my attitude must be at fault: otherwise your response would not be what it was. Did I strike you as unsympathetic, insensitive, “cocky”? I should like very much to correct myself. I feel bad about being the cause of or even the “excuse” for your withdrawing what you had already sanctioned for publication.
Nothing of the kind — myself I did not like very much these two sentences. They give me the impression of a rather flat expression of what I wanted to say. I remember very well that I had found the questions to which I was answering boring and it explains the dullness of the answers.12 I was truly glad of the occasion of withdrawing them from publication.
22 May 1955
I beg of you to grant me a short interview in the room at the Playground: ten minutes or so. I feel so troubled. Something in the physical mind often blocks me up terribly, though the higher intellect and the inner being are unshaken. A little talk with you and your close presence will dissolve the miserable disturbance.
You looked so miserable yesterday that I have arranged to see you tomorrow, Wednesday at 5.30 (Playground). But now you must smile.
27 June 1955
As the time is come for settling the affairs, I am sending you this word to remind you that you owe something like Rs. 25,000 to S and that I expect you not to forget it when making the accounts.
I hope you are feeling my presence helping you to be firm and to do the right thing in the right way.
19 May 1957
Surely the Mother knows that a certain person is of a type that would rebel or vegetate and, in either case, go away from the Ashram. Knowing this, why does she allow such a person to stay in the Ashram for several years? Why does she not tell him that his stay would be useless or that he can leave at any time he pleases?
Because to each one is given his full chance, and there can always be an unexpected opening and a conversion.
24 June 1958
Long ago I had warned you that this silly story would become ugly. I am sorry you took no notice of what I said. Now it must come to an end.
17 September 1959
TL had the following experience which seems worth recounting to you for an explanation. She writes, in effect:
“I left Pondi in very good condition, except for a little pain in the tail bone. But, while getting into the train for Bombay from Madras, all of a sudden I felt unbearable pain and could not move my limbs because of it. I took some drugs during the journey, but to no avail. Day and night I suffered. When half a day’s journey was left over, in the early morning I was holding Mother’s blessings packet and Sri Aurobindo’s photo and trying to concentrate on Mother.
“Then, with my eyes wide open, I saw a strange thing. A thin, small black man in red shorts, with nothing else on, entered the compartment from the door behind me. His hair looked dirty and disheveled. He was going from one door to the other. He turned towards me and laughed. Another man followed him, tall, black, in long straight dhoti. He just passed by me and also went out of the compartment. Of course, the train was going at full speed.
“Then I saw a plate before me, on which was some food. Just a teaspoonful had been already eaten by somebody. I heard a voice: ‘Eat this. Mother has sent this for you after tasting it.’ I looked at my watch. It was Balcony time. I knew in my heart that the pain would diminish, and it did. When I got down at Bombay I was almost normal.
“What do you think of it? Should you inform Mother?”
One small physico-vital force of mischief and some vital entity, both responsible for the pain. The dish is the symbol of my help which would bring cure if it were received properly.
22 January 1960
G showed me the letter you had written to her a few days back. I remarked to her that the concluding part was of very general application and that it was too beautiful to be left in the dark. She fully agreed. So if you approve, may I use it for the Mother India of October? There is a second text here too for your consideration.
WORDS OF THE MOTHER
Never forget that, as much outside as in the Ashram, if you want to lead a happy life, you must be the master of your lower nature and control your desires and vital impulses; otherwise there is no end to the miseries and the troubles. (20 September 1960)
That knee of yours is still troubling you? But you must keep in touch with athletics. Otherwise you will become incapable. Do you want to go about with a stick and, in your old age, get all weak and tottering? Learn from X’s example. Look at what he is doing even at his age!
The trouble is not the mere fact of the knee being bad. You have to put your full consciousness there and be obstinate at it. It is by constantly putting your consciousness, day after day, month after month, and by doing exercise, that you can cure the knee. Truly you have to be very obstinate and do consciously the movements which do not allow the dislocation to recur. Of course, you can’t go on thinking of the knee all the time. You have to do so many things together. But it is not necessary to go on thinking. You have just to fix the consciousness at the place and it will take care automatically to ward off the forces of accident. This is the only way, and it is by persistently pursuing it that people have cured themselves.13 (24 August 1960)
24 September 1960
May I use the text below — or at least a part of it—for the next Mother India?
A practical problem comes up more and more often: should one who is preparing to do Yoga and has made it a general rule to offer You everything and depend entirely on You, accept gifts, in money or kind, coming from others? Because if he accepts, he is put under personal obligations and duties. Can a sadhak allow this? Can he say to himself: “The Divine has many ways of giving”?
What is to be done if a person begins to quarrel because one has accepted a gift in one case and refused in another? What is to be done to avoid such bitterness around one, provoked by repeated refusals?
“The Divine has many ways of giving.”
This is the correct thing. One never has any obligation to anybody, one has an obligation only to the Divine and there totally. When a gift is made without conditions one can always take it as coming from the Divine and leave it to the Divine to take care of what is needed in exchange or response.
As for ill-will, jealousy, quarrels and reproaches, one must sincerely be above all that and reply with a benevolent smile to the bitterest words; and unless one is absolutely sure of himself and his reactions, it would be better, as a general rule, to keep silent.14
6 October 1960
(Written on Amal’s birthday)
To come closer to the Truth, you must often accept not to understand.
25 November 1961
Amal, do you want this for Mother India?
It pleases Him to be like that, He is like that.
And the secret is simply to be in the “it pleases Him”.
Not only to be in what is objective, but also to be in He who objectivises. That is all.15
c. July 1962
Dearest Mother,
Will you please approve this for Mother India, March 1963?
THE ALL-INDIA LANGUAGE QUESTION
The Mother’s Views
The only immediate solution is that each province should keep its own language as official language of the State and that for Central Administration the existing common language of English should continue for the moment.
A GIST OF SRI AUROBINDO’S VIEWS (from Nirodbaran)
If India is to be an international State, English has its place and is even a necessity. There English alone can be the medium of expression, especially now that it is replacing French as a world-language.
But as it is a foreign tongue the nationalist sentiment will be against its being the common language of the country. As to Hindi becoming the common language, Hindi cannot replace English in the universities, nor can it substitute the provincial language.
When the national spirit grows, it is difficult to say what will happen. In Ireland, after the revolution, they wanted to abolish English and adopt Gaelic; but as time went on and things settled themselves their enthusiasm waned and English came back.
c. February 1963
S wants me to tell you about a matter which has been troubling him very much. During his visit last February, his brother got their mother to make a Will. Now that she is dead, it is found that all the money and property have been given to the brother and S gets only Rs. 501. This is a gross injustice and he is wondering how to remedy it. It is hurting him extremely. He needs your help and inspiration.
You can say to S, on my behalf, that he must look at this apparently unhappy circumstance as a proof that the Lord considers that he is ready for spiritual life and he must no more be attached to any exterior or material thing.
If he takes things in that way, he will soon feel that all sorrow is gone away from him.
With my blessings
28 August 1963
I have transmitted to S your wonderful message. I am sure it will set everything right with him.
In reply to a previous letter of mine, he has sent some details. Although I had been told by his brother that he gets only Rs. 501, there are a number of shares which stand in the joint name of S’s mamma and S himself, and they are with S at present. Here the right of survivorship is on his side. It seems that S’s brother doesn’t know about these shares. I don’t suppose that what you have written should make S give away even half of the shares and take only Rs. 501. If he can exercise his right of survivorship in regard to these shares, may he do it?
YES.
What I meant was not to worry about it. Let him take what comes to him without getting upset or sorry, excited or nervous.
31 August 1963
The following “Words” of yours will go very well as an accompaniment to those on modern art which I am using for the September issue of Mother India. Do you approve of their publication? (Amal sent both the French original and his English translation. Below only the English is given.)
Why do you want to do the details? They are not at all necessary. Painting is not done in order to copy Nature, but to express an impression, a feeling, an emotion that we experience on seeing the beauty of Nature. It is this that is interesting and it is this that has to be expressed, and it is because you have the possibility of doing this that I encourage you to paint.
It is all right but — excuse me — I find your English somewhat “heavy”.
8 September 1963
Mother dearest,
May I use this in Mother India? It is based on what you told S apropos of my kidney stone and our house problem. Of course you may edit the report as you like.
Even when doctors say something is impossible, it is still possible. Science has gone very high, but about one thing it will say, “It is possible” and about another, “It can’t be done”! So there is a division, a contradiction in Science. Actually, you cannot say “No” about anything. Every time the impossible can become the possible. If people, when doctors say “Impossible”, turn to the Divine about it, the Divine can achieve the impossibility.
The Supreme has every power: there are no limits for Him. And when people will realise that they do not know anything they will realise that to the Supreme’s Will all things are possible. In the Supreme, there is a whole universe waiting and ready to make impossibilities actual. Even what is most inconceivable to us now can happen. For, everything is already there, hidden. So, when human beings come to feel they are quite ignorant, at that very moment the impossible will start happening. At present, people think they know everything. Oh, they are so very clever!
This redaction lacks in power and I can’t agree to have it published — and no time to write it myself.
Sorry.
9 September 1963
Since you have not approved, I shall not publish the “Words of the Mother” which I had sent you. But there is one thing on which I should like to have your decision. Would you consent to my publishing this very significant matter, not as direct “Words of the Mother”, but as:
POSSIBLE AND IMPOSSIBLE
(Based on Some Words of the Mother)
I say yes but without enthusiasm.
22 September 1963
PRAYER FOR PERFECTION
Out of our darkness lead us into light — Out of false love to Thy truth-piercing height — Out of the clutch of death to immortal space — O Perfect One with the all-forgiving face! From Thy pure luster build the mind anew — From Thy unshadowed bliss draw the heart’s hue — From Thy immense bring forth a godlike clay — O Timeless One self-sought through night and day!
May I hope that one day you will answer this prayer of mine, which begins with a reminiscence of the soul’s cry in the past and goes on to our own aspiration?
One day is sure to come . . .
30 December 1963
I assure you that your name will not at all be implicated if C contacts T [an American devotee]. But if there is the slightest wish in you that T should be left alone by me, please say so.
Not necessarily, but I do not want my name to be pronounced so that he can feel free to refuse if he finds it necessary.
But, in any case, whether T is contacted or not, I pray for your blessings on the venture to find a publisher in America.
What I would like to be done, more than anything else, is the issuing of an American edition of Sri Aurobindo’s Ilion. I believe it is the one poem of his which should make an immediate impact on the Western literary world and establish him as a great poet. It has no directly Indian or spiritual message, although all of it is steeped in profound inner sight, and it deals with a theme which has haunted the Western imagination for over 2500 years. So its abundant poetic originality, both of expression and technique, should make a mark. If T or somebody could bring it out as an American publication, it would stand a very good chance of catching the public eye. What do you say, Mother?
When a Mother sees her child take very seriously his childish play, she will not tell him, “what a baby you are” but smile and encourage him in his game . . .
25 March 1964
You must have read the copy I sent you of my letter to C. The letter gives my mind’s movement in consideration of past friendship: it clearly blames him [for hurting S’s wrist in a state of anger] without depriving him of a chance to make up. But have I acted rightly in wanting to be re-constructive instead of condemnatory or retributive? A private word from you to me will help me much and will be much appreciated.
It is most likely that C will express regret for the damage done — but you must be patient. Do not worry.
10 September 1964
The Trustees and the solicitor managing grandpa’s estate in Bombay want me to go there — as I am also a Trustee — and settle the matter of dissolving the Trusteeship and making all of us direct owners of our shares in the big building, of which we are co-owners with the sons of grandpa’s nephew. I feel I need your help very much. Grandpa’s nephew, himself a solicitor, and his sons are tough nuts to crack and we should not in any way play into their hands. The sooner I go the better. Will you give me your blessing (as well as protection) before I go? (Of course, if you don’t wish me to go, I shan’t).
I suppose you have to go and I am quite ready to help you — “mais je ne suis pas si sûre que ces gens ne vous rouleront pas!”16
4 October 1964
##6 November 1964
S is again unwell. The effects of her last dengue fever are recurring — bone-breaking pain, severe head- ache, temperature not high but subnormal. Please send her your force to make her well.
I have just realised that we are in November. This means November 24, the great day of your Darshan, is pretty close. It also means that November 25, the day on which the earth had the doubtful luck of having my first Darshan, is not very far away.
On the 25th morning I am busy — but I must see you that day even if the vision is as short as lightning!
The enclosed packet is to bring health to S.
With love
6 November 1964
##End 1964
We want Mother India to be moulded more and more according to your light and guidance. Hari has a lot of ideas for making it reach out far and wide with Sri Aurobindo’s vision, without, of course, losing the proper quality. He feels — and I agree — that if the various ideas that come to us off and on can be directly put before you and get adjudged by you straight away, we can make considerable progress. That is why an opportunity, whenever convenient to you, to have matters quickly settled in a short personal meeting seems very desirable. On the managerial side, new ways open up quite often. If you can let Hari consult you personally at certain intervals, we shall be thankful. I can also come in, if you permit, when editorial issues arise.
Already we are trying hard to make Mother India a success in the true sense that serves your cause and Sri Aurobindo’s. We feel we can do much more with a little extra push of Grace from you. We should like this push to include even an order from you for anything you think we should do.
I understand and shall try to call you with Hari, at least once a month for the work at Mother India.
End 1964
##16 January 1965
(One of Amal’s co-workers suggested that Mother India readers should be asked their opinions and expectations of the journal in order to increase its popularity and make it more successful. Informed by Amal of this suggestion, the Mother commented:)
Let us become as vulgar as we can and success is sure to come.
16 January 1965
##17 January 1965
(Amal asked the Mother what changes might be made in Mother India without falling below her standard. She replied:)
I have no superficial views on the subject — and what I could say would not fit the “new spirit” of the journal. Keep me out of all this, it is better.
17 January 1965
##18 January 1965
(Regarding her comment of 16 January 1965 on success and vulgarity, the Mother clarified:)
All that is done with the purpose of pleasing the public and obtaining success is vulgar and leads to falsehood. I enclose a deeper view of the subject.
(The “deeper view” sent to Amal may have been the following statement of the Mother:)
You say you want to get rid of falsehood, here is a way.
Do not try to please yourself, do not try either to please others. Try to please only the Lord. Every one of us, human beings, is a coat of falsehood put on the Lord and hiding Him. He alone is true; He is the Truth.
It is on Him that we must count and not on the coats of falsehood. (27 January 1963)
18 January 1965
##2 March 1965
(Regarding an attack on the Ashram on the night of 11 February 1965, ostensibly as part of an anti-Hindi agitation; several Ashram properties were looted or burned.)
On inquiry, I had learnt from Nolini last week that you had approved of the idea of enclosing, with copies of the Ashram journals, copies of your Declaration and of Udar’s statement. So we have had these things printed for us and they were intended to be sent along with the copies of Mother India of February. We have mentioned them as a Special Supplement in our Contents.
This is CANCELLED.
Just now we have heard from Counouma that you have decided against enclosing Udar’s statement. Does that include your Declaration? Cannot the Declaration by itself go?
NO. I have another plan.
2 March 1965
##3 March 1965
We shall certainly omit your Declaration and Udar’s statement. But as we have already mentioned both of them in our Contents as a “Special Supplement”, we have to put a small slip into the magazine about the omission. We have framed the following:
TO THE READER
The Special Supplement mentioned in the Contents has not been inserted for certain reasons.
Impossible.
S told me that you said to her, “Amal can print in Mother India the last part of the Declaration, beginning with ‘Our position is clear’.” So, along with the message on Protection, may I take this also for the March issue?
I keep that for the Bulletin.
Are there any other “Words” you can spare for me?
If the February issue is not yet sent you must put the supplement announced, but adding in a footnote to Udar’s writing the enclosed note.
(The “enclosed note”, whose authorship is unknown, reads:) The report about the attack on the Ashram on the night of the 11th February did not arise from any sense of retaliation or from fear or justification or self-commiseration, neither for favour or offence; it arose from an inner compulsion to give the simple truth. This is its basis.
3 March 1965
I am on the point of giving up hope of receiving from you “Words” for Mother India. Won’t you save the situation by a thrilling last-minute intervention of Grace?
Why do you want me to say something?
In silence is the greatest power.
11 March 1965
Thanks for your little message to me. Could I have a block made of it and use it along with my own silly question?
12 March 1965
A prize of £3,000 in all has been announced in England for the best book of any kind submitted before March 31. I am sending by air-mail book post to the promoters the typescript of my newly written book on Shakespeare’s Sonnets. Quoting words from the Sonnets themselves I’ve called the book: “Two Loves” and “A Worthier Pen”: The Enigmas of Shakespeare’s Sonnets.
May I have your blessings?
13 March 1965
Do you think we may use one of these two pictures by D in Mother India? But which of the two? Both are meant to illustrate the phrase from Savitri: “A mighty guidance leads through all.”
Why do you ask me? I find these pictures very poor but I do not want to interfere in your taste.
30 April 1965
May I publish these three pieces in the June Mother India? The second piece has already been approved for publication by you.
The Lord is always victorious in His way — not in the human way — according to His will, not according to the will of men.
The Lord is always present, only we do not realise it.
When somebody lives in a higher Consciousness, the vibrations of this higher Consciousness are manifested in whatever this person does, says or thinks. These higher vibrations are manifested by the very fact of the presence of this person upon earth.
It is not what one sees or hears that one loves. It is the Love that one loves through the forms and sounds — and the most perfect love, the most lovable love, it is the Lord’s love.
4 June 1965
I hope you have seen the letter I sent three days back. I had asked if I could print in the August Mother India your message on J. And, finally, I had reminded you that I had no “Words” yet for the August issue. Block-making will take some time, you know.
I said NO. It is quite a private message and not meant for publication—and I have NO Words to send you.
3 August 1965
(Amal sent to Nolini a copy of his article “The Indo-Pak Conflict in the Spiritual Light”, along with the following cover letter:)
Nolini, this is an article incorporating the letter which you read out to Mother and which she okayed. The introductory and the concluding parts are new. Will you please see them and let me know if they are all right. I have marked them red in the margin. Kindly let me know the verdict soon.
(Nolini showed Amal’s article and his cover letter to the Mother. She crossed out the entire article with an X and wrote a big “NO” beneath it. At the bottom of the cover letter, she wrote:)
NO POLITICS in any of our publications.
15 November 1965
Indra Sen has suggested that we bring out a special issue of Mother India dealing with “The Integral Culture of Man”. He writes: “This is a supreme idea of Sri Aurobindo propounded long ago and visibly becoming dynamic today and needing deeper and larger clarifications and strengthening. We can do it by presenting our vision and the visible cultural influences and trends moving in the same direction. These trends are present in various fields of culture — in socio- political life, business, industry, arts and literature.”
Shall we try to carry out, when we can, the suggestion of Indra Sen? It seems a fruitful one.
3 March 1966
The “Words of the Mother” you have permitted me to use for the March Mother India are:
Ça ne fait rien! Les difficulties sont là pour le plaisir de les surmonter.
Va de l’avant, garde confiance et tout ira bien.
Is the following English translation all right?
That does not matter! The difficulties are there for the pleasure of surmounting them.
Go forward, keep confidence and all will be well.
Now about those pictures of D. I believe he hopes that if any is approved I may use it for Mother India. Even otherwise he would like to know whether any is really good. I am told you kept quite silent about this. It’s the second time you have done so. Rather a choking affair for poor D. I am sure he would welcome even a damning judgment, for then he would know he has to improve. So will you please say something?
I kept silent because he is copying Janina without having either her inspiration or her talent. Why are you forcing me to speak?
15 March 1966
(Amal sent to the Mother two proposals for a special issue of Mother India on the theme “The Integral Culture of Man”. She replied:)
If in man the seed of aspiration is watered with true spirituality then he will grow into divinity.
March 1966
You know that I prefer even downright condemnation to suspenseful silence. If one is wrong, one must know it from you. Will you be kind enough to tell me exactly what you think of the proposals I conveyed to you on Saturday [for a special issue of Mother India] after a talk between Hari and me? Please don’t tell us, “Do what you like.”
Thanks for your message.
I thought my message was a sufficient answer. For me “culture” (read in French) means “arroser des plantes”17...
21 March 1966
Your message does make it clear that “culture”
means “true spirituality”, resulting in growth into
“Divinity”. But I still do not know how it works for either “Yes” or “No” to the proposals Hari and I made for your consideration. One proposal was to invite Indra Sen to be Guest Associate Editor for this special issue whose idea was originally given by him. Another was to form an Advisory Committee of about 12 persons, with scope for expansion if necessary.
All right, but what about Nolini?
A third proposal was to invite some prominent “cultured” people in India and elsewhere to contribute short articles in conformity with our general idea.
NO.
22 March 1966
Who can forget Nolini where “Integral Culture” is concerned? We had him in mind from the start. The only reason why he was not mentioned in the list was that we felt sure he would be too busy to attend Committee meetings. (Perhaps like myself he hasn’t much taste for them too.)
I was expecting from you the question you have put. We are glad you have brought Nolini in. He will now stand at the head of our list. Busy or not, Committee-minded or not, he will now have to give us the advantage of his presence!
Nolini will attend only if he wants and can.
23 March 1966
I thank you for the Message sent for Mother India. Please see if my English translation will pass. I am giving the French also.
Qu’est ce que c’est la Conscience?
Quand le Seigneur prend conscience de Lui-même, ça crée le monde. La conscience est le souffle qui fait vivre tout.
What is Consciousness?
When the Lord has consciousness of Himself, it creates the world. Consciousness is the breath that makes everything live.
(In Amal’s translation the Mother changed the phrase “When the Lord has consciousness of Himself” to “When the Lord is conscious of Himself” and commented:)
It is purposely that I have put it as simply as possible.
1 July 1966
The following is going round the Ashram as emanating from you. If it is authentic, may I publish it in Mother India?
“4th May 1967 (4-5-67): the Supramental will start working on earth, but the working may start even a little earlier.
“I observe this day as the Supramental Manifestation day thus: this is the day of India’s New Year, Earth’s New Year and the whole Universe’s New Year and all these three strangely coincide, which may change the face of the whole Universe.”
It is all fancy!
10 May 1967
CH has written again. Two letters to you from his friend Miss NB (who had met you on her last visit here some months back) have gone unnoticed — to all appearance at least.
How unnoticed? She got cured! Man of small faith!
31 May 1967
(Regarding the Six-Day War between Israel and Egypt)
Not at all with an eye to publication but for my own knowledge, may I ask you two questions:
(1) The quick conclusion of the war in the Middle East and the avoidance thereby of the serious world-situation which was all the time threatening to develop — could one regard this as the first instance this year of the Supramental Power’s decisive action upon the minds of men and the course of events?
Do you believe that what you think about it has the slightest importance?
(2) One of the world-problems has been whether the existence of Israel would be firmly established or not. The Arab countries had sworn to exterminate Israel from Palestine. Now the Israel victory will call for a final acceptance of her existence by all and the assurance of a life-line for her in the Gulf of Aqaba. Could one regard this turn of events as the Divine’s grace to her — of course for non-political reasons?
Israël as a nation has the same right to exist as all the other nations.
11 June 1967
I am very grateful for your clarifying answers. If you approve I can publish both of your statements typed below. Also there is one sentence of yours in the preceding letter. Do you think it could be used to begin the series? It ran: “Israel as a nation has the same right to exist as all the other nations.”
I have corrected the typed sheet you sent me to make the sentence more clear. Note carefully the correction.18
THE NATIONS AND THE WORKING OF THE DIVINE TRUTH AND GRACE
SOME ANSWERS BY THE MOTHER
How can you believe that the Grace works for one nation or against another? The Grace works for Truth and in the present condition of the world, Truth and falsehood are both present everywhere, in all nations. It is the human mind which thinks, this one is right and that one is wrong — right and wrong are present everywhere.
The Truth is above all conflicts and all oppositions. (13 June 1967)
May I have a clarification from you on two points?
(1) Does not the Grace work for whatever Truth there may be on both sides of a conflict?
Or does it keep altogether aloof just because either side has falsehood also?
No—I said work — it is constantly working.
(2) Do present conflicts differ radically from a conflict like World War II, in which the Grace worked definitely and decisively on one side — at least on the whole?
You are mixing up two things, the working of the Grace and the result which is the inevitable consequence of the triumph of the Truth: they are quite different things on a quite different level.
The progressive victory of the Truth brings automatically certain results complex and often unexpected by the human mind which always wants clean cuts. It is only a total vision both in time and space that can understand. (14 June 1967)
15 June 1967
Thanks for taking so much trouble over those letters. I have carefully retyped the corrected parts. Now, could I put a dash after the whole bunch of these letters and add what you have written to Prithwi Singh? One line of it repeats practically one sentence in that bunch, but the other lines bring in new implications and seem to me to round off very well your replies to me. Do you approve?
Here is what you wrote to Prithwi Singh:
Those who serve the Truth cannot take one side or another.
Truth is above conflict and opposition.
In Truth, all countries unite in a common effort towards progress and realisation. (8 June 1967)
16 June 1967
People who have read the recent letter written by you to Vishwa (Dr. Ponnou) tell me that it is a very enlightening one. It is about the religious consciousness of the Jews and the Arabs. I am told that there is nothing political in it nor anything personal to Vishwa. If you consider it publishable, will you kindly permit me to approach Vishwa to give me either a copy of it or let me have a photostat taken for the Mother India of July? I shall be thankful to have the chance to publish it, following up what has appeared from you in the June issue.
I have not written, I have only spoken, and it has been written down by others who were there. As the notes were a little dry, I have given them to Satprem with explanations, to complete them. I cannot dispose of them as they are.
26 June 1967
In a letter of Sri Aurobindo’s — not written but dictated—we read:
“When we try to concentrate, this stream of self-made mechanical thinking becomes prominent to our observation. It is first normal obstacle (the other is sleep during meditation) to the effort for Yoga.”
In the second sentence, “the” appears to have been inadvertently omitted in the transcription before “first normal obstacle”. Nolini also agrees, but we must ask you about it.
Put back the “the”.
P.S. The Arab-Israeli statement of yours hasn’t still reached me.
Three days ago I gave it to be typed for you!
10 July 1967
There is a story going round that into the body of X you have put the soul of Y! Apart from anything else, I believe Y is still alive. Or has he been put to sleep in order to give his soul a better embodiment? The story strikes me as rather fantastic — but one never knows until one asks you. A less colourful report says that this time you have completely succeeded in putting a great soul into a baby at the very moment of birth.
When will you learn not to listen to all the rumours going about in this place!
15 July 1967
Two years ago an eye doctor in Bombay found an incipient cataract in my right eye. Lately I had a talk with our Dr. Agarwal and he told me that such a cataract could be cured by the Bates system.19 On examining my eyes he felt sure. I am trying out his treatment. He has been very kind and eager and I wish to cooperate with an open and trustful mind. Will you please bless the treatment?
It is a very good treatment. You can follow it with my blessings.
21 July 1967
Before Dr. Agarwal’s treatment would be well underway I wanted my incipient cataract to be officially certified, so I went this morning to Dr. Gorimedu to get my eyes examined by an expert. I have been authoritatively told that not only has my right eye an incipient cataract but that also my left eye has a cataract just starting though I feel nothing. Now Dr. Agarwal’s treatment is put against the proper scientific background and can claim full credit when it succeeds. I am sure it will succeed, especially since you have blessed it. Do you think I did something wrong in going to Gorimedu?
Very good — you did well. Now you must cure and it will be very interesting.
26 July 1967
(The following text was published in the July 1967 issue of Mother India. On the typed sheet sent for approval, the Mother added the final sentence in her own hand.)
THE JEWS AND THE ARABS
How is one to explain this age-old enmity between the Jews and the Arabs (although having a common ancestor), hating each other generation on generation up to the impasse in which we have been living from some days back?
Perhaps the enmity exists just because they are neighbours!...
Violence and enmity . . . when brothers hate, they hate much more than others. Sri Aurobindo has said: “Hate is the indication of the possibility of a much greater love.”
Could we think that these two great peoples in conflict represent the symbolic Forces called to decide the fate of our civilisation?
It is not this conflict that will decide the future of our civilisation.
The Mussulmans and the Israelites represent the two religions where the faith in God is the most extreme. Only, the faith of the Israelites is a faith in an impersonal God and faith of the Mussulmans is a faith in a personal God.
The Arabs are passionate natures. They live almost exclusively in the vital, with its passions, its desires, while the Israelites live chiefly in the mind with a great power of organisation and of realisation, which is quite exceptional. The Israelites are intellectuals with a remarkable will. They are not sentimental, that is to say they do not like weakness.
The Mussulmans are impulsive, the Israelites are rational.
1 August 1967
Kindly look at what follows. I shall be very thankful if you permit me to publish it in the Mother India of August 15. It will be most appropriate.
You can publish both after corrections. These corrections are important and must not be forgotten.
THE SIGNIFICANCE OF SRI AUROBINDO’S BIRTH
SOME WORDS OF THE MOTHER
Till the birth of Sri Aurobindo, religions and spiritualities were always centred on past figures, and they were showing as “the goal” the negation of life upon earth. So, you had a choice between two alternatives: either
— a life in this world with its round of petty pleasures and pains, joys and sufferings, threatened by hell if you were not behaving properly, or
— an escape into another world, heaven or paradise.20
Between these two there is nothing much to choose.21
Sri Aurobindo has told us that this was a fundamental mistake which accounts for the weakness and degradation of India. It was sufficient22 to sap all energy out of the country.
True, India is the only place in the world which is still aware that something else than matter exists. The other countries have quite forgotten it: Europe, America and elsewhere . . . That is why she still has a message to preserve and deliver to the world. But at present she is splashing and floundering in the muddle.
Sri Aurobindo has shown that the truth does not lie in running away from earthly life but in remaining in it, to transform it, divinise it so that the Divine can manifest HERE, in this PHYSICAL WORLD. (31 March 1967)
3 August 1967
We have the idea to persuade Suren Mohan23 to write his memoirs for Mother India. They will indeed be valuable. We shall provide him with all facilities — secretarial help, etc. But we must first have your permission for our idea. If we have it, we can go ahead and see whether he is willing.
(No reply)
13 August 1967
Some days back I wrote to you asking permission for Mother India to approach Suren Mohan for his memoirs. I hope you haven’t forgotten my letter.
It is purposely that I did not answer. Because you can ask him if you like — but you must not tell him “Mother has said” or “Mother has approved” or “Mother wishes you” or anything of the kind. I refuse to come in the picture.
16 August 1967
In my first note about Surendra Mohan, as well as in the second, you will find the word “permission”, and not “approval” or “wish” or even “sanction”. The only point to ascertain was a negative one — namely, whether you had any objection. Withholding your reply on purpose has only served to prevent me from settling the matter with Suren Mohan by personal talk. I am on very good terms with him and personal talk would have been rather helpful.
But, since you have suspected me and prevented this talk, I have the faith that somehow it will ultimately be better to write and ask. Whatever gets done by you is sure to benefit one if one can accept it as an act of Grace.
May I have your Blessings again?
17 August 1967
May I use the following in the September Mother India? I am accompanying it with an English translation. Will you please check it? (Amal sent both the French original and the English translation. Below only the English is given.)
To break with old traditions and not to obey old rules is good — provided you discover within yourself a higher and truer consciousness which manifests harmony, peace, beauty and a superior order vast and progressive. (26 August 1967)
P.S. About a week back I sent you two short notes about M’s son F. One of them concerned a very serious problem of his. Will you please look at them and write something?
I have read the letters.
All sincere effort to progress and get rid of dangerous habits is answered and supported by an active help from the Grace but the effort must be steady and the aspiration must be sincere.
5 September 1967
Thanks indeed for what you have written about F’s problem. He will greatly appreciate it. But he will be extremely happy also if you could say a word about his recent brilliant success in the medical examination — the winning of the Gold Medal. He has always turned to you for help in all his studies and a little encouragement from you will mean more to him than even the highest praise from anybody else.
Here is a blessing packet for him. But success is nothing. It is what one realises that is important.
6 September 1967
Some months back H and I had proposed that Mother India should take up book publication. You did not object. Now we have a book with which to make a debut — a book which we expect to sell. It is a collection of articles by me, which were first published in Mother India, The Advent or other Ashram periodicals. These pieces have been considerably appreciated and there was a suggestion to collect them and give them book-form. Many of them were seen and approved for publication24 by Sri Aurobindo himself. I don’t have his comments on all but I was lucky enough to hear one, through Nirod, on an article called “Freewill in Sri Aurobindo’s Vision”. Sri Aurobindo said: “It is excellent. In fact, it could not be bettered.” There will be 15 articles in all, and the and the collection will be entitled: The Vision and Work of Sri Aurobindo. H will try to secure the finance. Do you approve of the plan? If you do, will you please help us with your blessings?
My blessings are with you. When do you want to publish it?
17 September 1967
(Letter to the Mother from M, sent through Amal:)
Beloved,
My daughter R has been constantly puzzling over the fact that the body of St. Francis Xavier is still undecayed after centuries. There does not seem to be any embalming done. R wants to know how this “miracle” has happened. What keeps the body incorrupt? Would you write a few words about it?
It is not a “miracle” but simply an unusual case.
He was a saint and an ascetic, even when he was alive the body was reduced to its minimum.
It is a phenomenon of dehydration.
18 September 1967
I found your reply to R’s question about the body of St. Francis Xavier extremely interesting, quite a new vision of things. Could we infer from it that the undecayed condition here points to a hitherto unrealised natural possibility of result by dehydration — opening a new vista for physical science? When you say that this condition is not a “miracle”, I suppose you quite rule out any direct action from beyond nature.
What do you mean? There is nothing in this world which is not submitted to a direct action beyond Nature — but most of the men are unaware of it.
(Amal wrote again about the body of St. Francis Xavier, but his letter is not available. The Mother wrote on a separate sheet of paper.)
Your questions are mental ratiocinations and are not interesting.
19 September 1967
As regards my questions about St. Francis, I regret I came down to the level of “mental ratiocinations”. But there is a genuine inquiry behind them. If you could just overlook the too mental form of what seems like “cross examination” on my part, if you could say something more in your own way, all of us would be benefitted. Perhaps you would like to wait until R herself sees your reply and puts a further question?
My own problem basically is: What exactly has made this “phenomenon of dehydration” such “an unusual case”? Some power in the saint himself — some power outside him?
If you are so curious, ask the saint, he may tell you!
20 September 1967
You know that H and I have been on the lookout for some place, however small, which by being near the Ashram could serve as an effective point of liaison with the public reached by Mother India. Now we have heard that the small office next to the Ashram Post Office is vacant. Is it not possible to let Mother India have a distributing and receiving centre next to the Post Office?
The post office has asked for this office because they are short of space.
So it is out of question.
21 September 1967
Here is something you wrote to Oscar some time back. May I publish it in the October Mother India? I am sending a translation also. Will you please check it? (Amal sent the French original and the English translation. Only the English is given below.)
ON MUSIC
TWO ANSWERS BY THE MOTHER
X and I play the flute together. We have found a book (Folksongs of North America) whose songs have very beautiful, very simple and easy-to-play airs. We should like to know if the poems of love and death which do not seem to go with our ideal in the Ashram have a bad spirit in the tune. Are the Catholic religious pieces of music, which are played in the churches, bad to play? If so, we shall not play either the airs accompanied by vulgar words nor the religious compositions.
One should suppress the words and keep only the music in both the cases.
If you know how to write the music, make copies of the airs you want to play (without copying the words). If you do not know how to write the music ask someone who does — Jo for example — to do it for you or to teach you to do it.
Do not keep the books with you, for these books can have a bad influence. (1965)
What is it we should attend to in music?
How to judge the quality of a piece of music?
How to develop good taste (for music)?
What do you think of light music (cinema, jazz, etc.) which our children like very much?
The role of music lies in helping the consciousness to uplift itself towards the spiritual heights.
All that lowers the consciousness, encourages desires and excites the passions runs counter to the true goal of music and ought to be avoided.
It is not a question of designation but of inspiration — and the spiritual consciousness alone can be the judge there. (22 July 1967)
25 September 1967
Last Friday I had written to you not only about N’s birthday but also about F and S. You promptly sent me a birthday card for N. But you have forgotten to say anything apropos of my quotation of F’s very distressed note about himself and his wife. Won’t you please look at my letter again?
Nothing was written because there was nothing to write.
4 October 1967
I intend to publish in Mother India this handout on Auroville. But I have made a few changes to bring in accuracy and to avoid the pompous or rhetorical note. Your French phrase “l’union d’une harmonie compréhensive” is clear — it provides an excellent definition of the kind of union wanted, but the literal English translation, “the union of a comprehensive harmony”, sounds like an incomplete expression with one of the two expected terms for “union” left out. I have suggested: “a union of comprehensive harmony”. That seems to give the proper definition in English. Here, as in one other place, accuracy is sought to be served by my alteration. Elsewhere you’ll see an attempt at a simple, unforced and natural note. Do you approve of what I have done?
It is all right. The changes are indeed very good. I wish this new version should be adopted, if more copies are to be printed.
(The handout on Auroville mentioned above was published in the Mother India of October 1967. Its opening sentence, which was written by the Mother in French, is reproduced below in Amal’s English translation.)
On February 28, 1968 the whole world will take part in laying the foundation stone of Auroville... the town dedicated to the youth of the world in order to establish a union of comprehensive harmony within Auroville.
10 October 1967
M has sent a letter for you. It runs:
“Dearest Mother, my immediate problem is the excessive smoking in which N and my two sons F and D are indulging. As you know, N has not been well for the last two years. D also had at one time a congenital heart defect. Both of them feel constantly a pain in the back over the lung area. And N is all the time losing weight. Both F and D very often go hungry and walk miles because the money given is spent on cigarettes.
“Dearest, sweetest Mother, I request You to give them the strength to break this harmful habit. Their own wills are too weak. Only You can impose Your own all-powerful Will on them and with Your subtle direction they will be made to change.”
Mother, what shall I reply to her?
That I am not in the habit of forcing my will upon others.
If they, themselves, ask for help, the help will be given.
24 October 1967
May I have a block made of these words of yours? I shall not be quoting the question to which they are a reply. The title will be:
THE MOTHER’S HELP
A LETTER
I am not in the habit of forcing my will upon others. If they, themselves, ask for help, the help will be given.
9 November 1967
In one of your declarations on Auroville you have the title-phrase “The first condition to live in Auroville”. Would you mind very much if, instead of “to live” we put “for living”? Both Tehmi and I felt that this would satisfy English idiom better?
Certainly yes — “for living” is much more correct.
P.S. There is a little oversight in another phrase — in your letter on gossip. Would you permit us to print “I wish all would repent like you” in place of “I wish all repent like you”? Of course these are only suggestions.
I shall do exactly what you want.
To correct is quite all right and I fully agree!
29 November 1967
Will it be possible for you to find the report which S sent you a week back of S’s dream about A? If not, she can request A to send another copy for you. A is very anxious to know the meaning. So will you be kind enough to say a few words? It was quite a short report.
Usually I give no “meaning” to dreams, because each one has his own symbolism which has a meaning only for himself. I read the letter of which you speak and found nothing to be said about it.
c. 1967
This morning, just before waking, I had a dream in which I saw your flag being hoisted high up on the top of a building, where you yourself are standing. I am watching from the street, sitting in a carriage — or, rather, in the carriage door. I feel great enthusiasm as the flag goes up. Is any special victory indicated?
Perhaps a victory in your own mind — let us hope so!
8 January 1968
I have received from Oscar a photostat of what you have written on Auroville: “At last a place where one will be able to think only of progressing and transcending oneself” etc. Is this also reserved for the Bulletin—or can Mother India use it?
It is reserved.
c. February 1968
Dearest Mother
I am giving here the English translation of some matter which you have approved for the March Mother India. Is it all right?
I wish my money to be used exclusively to conquer the causes of our sufferings and miseries.
It is for this that we are working here, but not in the artificial manner of the philanthropists who are busy only with outer effects.
We wish to abolish for ever the cause of suffering by divinising matter through the integral transformation.
18 February 1968
(Amal sent to the Mother the entreaty of a friend:) Please tell Mother that I feel all the time as if life and energy were flowing away from me out of my hands and feet and I cannot stop it.
Why does he complain? The energy must be spent to be renewed. The human body is not a closed jar that gets emptied by spending. The human body is a channel that receives only when it spends.
Let him eat well, sleep well, avoid wrong thinking and spend normally. He will soon be all right.
20 April 1968
There is a very fine recent statement of yours on sincerity and the Divine Force at work at present, all basically apropos of Auroville. Oscar showed it to me. It has such a general bearing that I feel its publication in the May Mother India will be very much appreciated. If you approve of my publishing it, I shall send you M’s English translation, along with the French original for scrutiny.
You can send it.
(The text mentioned above appeared in the Mother India issue of May 1968; it says:)
There should be an absolutely transparent sincerity. Lack of sincerity is the cause of the difficulties we meet with at present. Insincerity is in all men. There are perhaps a hundred men on the earth who may be totally sincere. It is man’s very nature that makes him insincere — it is very complicated, for he is constantly tricking himself, hiding truth from himself, excusing himself. Yoga is the means to become sincere in all the parts of the being.
It is difficult to be sincere, but you can at least do so mentally; it is this that one can demand of Aurovilians.
The force is there, present as never before; it is the insincerity of men that prevents it from descending, from being felt. The world is in falsehood, all the relations between men have so far been based only on falsehood and fraud. The diplomacy among nations is founded on lies. They claim to desire peace and, on the other hand, arm themselves. Only transparent sincerity in men and among nations will permit the advent of a transformed world.
Auroville is the first attempt of the experiment. A new world will be born if men are willing to make the effort of a transformation and of a quest for sincerity; it is possible. From animal to man thousands of years were necessary; today man, thanks to his mind, can speed up and will a transformation towards a man who shall be Divine.
This transformation with the help of the mind (by analysing oneself) is the first stage; afterwards, we have to transform the vital impulses. That is much more difficult, and, above all, to transform the physical: each cell of our body should become conscious. This is the work I am doing here; it will permit the conquest of death. That is another story; that will be the humanity of the future, perhaps in centuries, perhaps more rapidly. It will depend on men, on peoples.
Auroville is the first step towards this goal.
(February 1968)
In the meantime I am sending another letters of yours, with my English translation for approval. (Amal sent both the French original and his English translation. Below only the English is given.)
READING SRI AUROBINDO AND THE MOTHER
A LETTER TO THE MOTHER
How should one read the books of Sri Aurobindo and the Mother?
The true method is to read a little at a time, with concentration, then keep the mind as silent as possible, without trying actively to understand, but turn upward in the silence and aspire to the light. The understanding will come little by little.25
And later, in a year or two, you will re-read the same thing and then you will know that the first contact was vague and incomplete and that the true understanding comes later on when you have tried to put into practice. (16 October 1967)
29 April 1968
There is a message of yours which I wish to publish in Mother India in block form. It runs: “C’est dans le silence que le vrai progrès peut se faire.”
I have translated it: “It is in silence that true progress can be made.”
May I have your approval?
19 May 1968
(Amal submitted the following the two texts for approval to publish them in the July 1968 issue of Mother India.)
It is certain that for living at Auroville a great progress of consciousness has to be made.
But the moment has come when this progress is possible. (June 1968)
Do you permit me to leave my children quite independent? Well, then, what should be my role?
According to what I know and see, in a general way, after 14 years, children should be left independent and they should be advised only to the extent that they ask for it.
They should know that they are responsible for the conduct of their own existence. (17 March 1968)
c. June 1968
May I publish the following in this month’s Mother India?
THE MOTHER ON THE ASHRAM AND AUROVILLE
What is the difference between the Ashram and Auroville?
The Ashram will keep its role as pioneer, inspirer and guide. Auroville will be an experiment in collective realisation. (June 1968)
10 July 1968
Would it be too presumptuous of me to pray for a minute’s darshan of you after S on the first at 8 a.m.? Oh, it has been so long since your last sweet touch!
28 October 1968
To solve the problem of my 21 unpublished books as well as of our great financial difficulty in general, I should like to apply for the Jawaharlal Nehru Scholarship. This Scholarship gives a very substantial payment every month for one whole year, enabling the recipient to pursue, with ample facility, specific researches which he has to name. I may add that a great joy to us resulting from the Scholarship will be our ability to make offerings to you every month. No strings are attached to the Scholarship.
The application is to be made through an educational institute. I asked Kireet if he would recommend me. He replied, “Most gladly. I have been a pupil of yours.” But, of course, your approval and blessings are first required. Will you give me a push?
30 May 1969
(Amal submitted the following two texts for approval to publish them in the September 1969 issue of Mother India.)
Here sensibleness is indispensable and the integral yoga is based on balance, calm and peace and not on an unhealthy need to suffer. (12 May 1969)
Hostility, recoil and distrust seem to me so useless. We could so easily be friends, each and all.
This is just what the Supreme Lord says to Himself when He sees the life of men upon earth.
(14 September 1969)
Late 1969
(Amal sent a report on the financial condition of Mother India. It is followed by the Mother’s comments.)
SOME DETAILS ABOUT MOTHER INDIA
Ever since December 1968, the Press, which used to charge us about Rs. 500 every month (paper cost), has been charging us about Rs. 1600 for composing, printing, etc. We have tried to pay all the charges, but the bills of four months have not been met: this means a debt of over Rs. 6000.
Out of our subscriptions and advertisements we can pay up to Rs. 1000 monthly. So, even if we could pay off the Rs. 6000 debt, we shall be in the future in loss every month by Rs. 600.
If we can get advertisements to cover two or three pages each month, we can meet the excess. In the meantime we are badly in need of some donation to help us pay off those Rs. 6000.
I quite agree to “Mother India” continuing; but the Press is insisting to be paid and “Mother India” must pay—that is all. If it can pay it continues.
If it cannot pay it must stop.
And I say like that because I am convinced that with a little trouble and care it must be able to pay.
So, take the trouble and go on. Dyuman is ready to help in the organisation.
With love and blessings.
22 January 1970
O please help me to belong entirely to you! I want a radical push inward and upward as well as outward towards you. I hope I don’t seem too hopeless to you.
Not at all hopeless — I am sure that finally it will be all right. But, for the moment, you are still too much attached to your intellectual cleverness — it hampers your progress.
The only way to remedy too much talking is to keep silent.
Series Two—Amal Kiran. Originally named K. D. Sethna, Amal Kiran lived in the Ashram for two long periods: from 1927 to 1938 and from 1954 to 2011. His correspondence covers both periods (as well as the fifteen years in Mumbai between periods). During the first period, Amal was head of the Furniture Service and had a number of personal and family problems; his exchanges of this period reflect these concerns. During the second period, his primary work was editing the monthly review Mother India; much of his correspondence during this period is related to his work as editor.
Most of the Mother’s important replies to Amal have already been published, but they have always appeared here and there by subject, never together. A large number first appeared over the years in issues of Mother India. A smaller number first came out in 1980 in Amal’s book, Our Light and Delight. All these replies were then published in 1980, in Words of the Mother I–III, Volumes 13–15 of the Collected Works of the Mother, but in those volumes they were arranged by subject.
The present book comprises all the entries mentioned above and many more. Prepared from Amal’s manuscripts, it includes a number of personal letters about his family and friends never published before. It also includes the Mother India texts sent by Amal to the Mother for approval of publication. All these texts, presented in chronological order, chronicle Amal’s written exchanges with the Mother over several decades. What emerges is a sense of the relationship between the Mother and her bold, spirited, intelligent disciple. The correspondence is in English, with a very few exceptions. It is presented here for the first time in this form.
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