The Mother
with Letters on the Mother

The Mother and Material Things

The Mother had arranged for the good order of the distribution of dishes and their return. X was to arrange for all necessary facilities demanded by Y, Y was to be responsible for the good order of the work, and for that he was to have full control; for if he has not full control, he cannot be held responsible and good order becomes impossible. All who are concerned with this work ought to report everything that is necessary to report to Y and help him to control this work; but it seems that no one is willing to do according to the Mother's arrangement and orders and each wants to be a law to himself. In that case there is no use in making complaints about insufficient dishes or anything else of the kind to the Mother. We refuse to issue more dishes under the present conditions. Already in a single year more than 250 items belonging to the dining-room have been broken, lost, stolen, taken away without authorisation by the sadhaks for their private use or have otherwise vanished. Indiscipline, carelessness, regard for one's own convenience only, disobedience to rules, utter disregard for economy or proper use or safeguarding

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of the property of the Asram are responsible for this result. It is no use any farther protecting the sadhaks against the results of their own wilful disorders or providing them with means of life which they show no will or fitness to use rightly. They must go on as best they can with what is there, sufficient or insufficient, so long as it lasts.

I do not know what you mean by these phrases about jumping into disorder or all being the Mother's children. The Mother gives no sanction to disorder, and it is idle for the sadhaks to sentimentalise about being children of the Mother and at the same time constantly to disregard and disobey her.

3 February 1932

X of the Washing Department has resolved not to speak while working there and to handle the dishes and bowls very carefully so they do not dash against each other. If they are carelessly tossed about, he says, they may feel bad due to the lack of care, grow restless and be more likely to slip and break.

It is very true that physical things have a consciousness within them which feels and responds to care and is sensitive to careless touch and rough handling. To know or feel that and learn to be careful of them is a great progress in consciousness. It is so always that the Mother has felt and dealt with physical things and they remain with her much longer and in a better condition than with others and give their full use.

15 April 1936

I did not consider it necessary to say anything about the question of waste beyond assuring you that the undertaking of useless and unnecessary work only in order to keep the men employed was no part of the Mother's principle of action. The Mother did not know to what pipe you referred and had no time or inclination to make enquiries about it. It is quite true that, so long at least as the sadhaks are not siddha Yogis, self-control is the law; they have to learn to refrain from indulgence of excess in any direction—the provision made for them being ample for

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a sadhak and much more than is allowed elsewhere—and from negligence, greed or the pursuit of individual fancy. When they do these things, the Mother does not intervene at every moment to check them; a standard has been set, they have been warned against waste, a framework has been created, for the rest they are expected to learn and grow out of their weaknesses by their own consciousness and will with the Mother's inner force to aid them. In the organisation of work there was formerly a formidable waste due to the workers and sadhaks following their own fancy almost entirely without respect for the Mother's will; that was largely checked by reorganisation. But waste to a certain extent continues and is almost inevitable so long as the sadhaks and workers are imperfect in their will and consciousness, do not follow in spirit or detail the Mother's recommendations or think themselves wiser than herself and make undue room for their "independent" ideas. Here too the Mother does not always insist, she watches and observes, intervenes outwardly more than in the individual lives of the sadhaks, but still leaves room for them to grow by consciousness and experience and the lesson of their own mistakes and often employs an inner in preference to an outer pressure. In these matters she must exercise her own judgment and vision and there is no use in anybody offering his approval or censure—for she works from a different centre of vision than theirs and they have not a superior light by which they can judge or guide her.

As regards waste, I must point out that in our view free expenditure is not always waste, to have a higher standard than is current in this very tamasic and backward place is not necessarily waste. In matters of building and maintenance of buildings as in others of the same order the Mother has from the beginning set up a standard which is not that current here—the usual system being to use the cheapest possible materials, the cheapest labour and to disregard appearance, allowing things to go shabby or making only patchwork to keep them up. I suppose "thrifty" minds would consider the local principle to be sound and a higher standard to be waste. If the higher standard has been kept, it is not for the glory of anyone, the Asram or the

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Mother—the principle of glory being foreign to Yoga, but from another point of view which is not mental and can only be fully appreciated when the consciousness is capable of understanding the vision of things with which the Mother started her work. I do not consider it useful to write about that now,—the general misunderstanding in these subjects can only disappear when the sadhaks have got rid of the ordinary mind and vital and are able to look at things from the same vision level as that from which the conception of the Yoga and the work took its rise.

As to doubts and argumentative answer to them I have long given up the practice as I found it perfectly useless. Yoga is not a field for intellectual argument or dissertation. It is not by the exercise of the logical or the debating mind that one can arrive at a true understanding of Yoga or follow it. A doubting spirit, "honest doubt" and the claim that the intellect shall be satisfied and be made the judge on every point is all very well in the field of mental action outside. But Yoga is not a mental field, the consciousness which has to be established is not a mental, logical or debating consciousness—it is even laid down by Yoga that unless and until the mind is stilled including the intellectual or logical mind and opens itself in quietude or silence to a higher and deeper consciousness, vision and knowledge, sadhana cannot reach its goal. For the same reason an unquestioning openness to the Guru is demanded in the Indian spiritual tradition; as for blame, criticism and attack on the Guru, it was considered reprehensible and the surest possible obstacle to sadhana.

If the spirit of doubt could be overcome by meeting it with arguments, there might be something in the demand for its removal by satisfaction through logic. But the spirit of doubt doubts for its own sake, for the sake of doubt; it simply uses the mind as its instrument for its particular dharma and this not the least when that mind thinks it is seeking sincerely for a solution of its honest and irrepressible doubts. Mental positions always differ, moreover, and it is well known that people can argue for ever without one convincing the other. To go on perpetually answering persistent and always recurring doubts such as for long have filled this Asram and obstructed the sadhana, is merely to

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frustrate the aim of the Yoga and go against its central principle with no spiritual or other gain whatever. If anybody gets over his fundamental doubts, it is by the growth of the psychic in him or by an enlargement of his consciousness, not otherwise. Questions which arise from the spirit of enquiry, not aggressive or self-assertive, but as a part of a hunger for knowledge can be answered, but the "spirit of doubt" is insatiable and unappeasable.

For the same reason I refuse to answer criticisms, attacks and questionings directed against the Mother. Whether in work or in Yoga, the Mother acts not from the mind or from the level of consciousness from which these criticisms arise but from quite another vision and consciousness. It is perfectly useless therefore and it is inconsistent with the position she ought to occupy to accept the ordinary mind and consciousness as judge and tribunal and allow her to appear before it and defend her. Such a procedure is itself illogical and inconsequent and can lead nowhere; it can only create or prolong a false atmosphere wholly inimical to success in the sadhana. For that reason if these doubts are raised, I no longer answer them or answer in such a way as to discourage a repetition of any such challenge. If people want to understand why the Mother does things, let them get into the same inner consciousness from which she sees and acts. As to what she is, that also can only be seen either with the eye of faith or of a deeper vision. That too is the reason why we keep here people who have not yet acquired the necessary faith or vision; we leave them to acquire it from within as they will do if their will of sadhana is sincere.

I have written at length on this question once for all; I do not propose to repeat it. People no longer expect it from me; even those who did expect it formerly have ceased to do so. On other questions, so far as they are not connected or mixed up with these things, I may answer hereafter as I find time.

26 December 1936

The Mother does not provide the sadhaks with comforts because she thinks that their desires, fancies, likings, preferences should

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be satisfied—in Yoga people have to overcome these things. In any other Asram they would not get one tenth of what they get here, they would have to put up with all possible discomforts, privations, hard and rigorous austerities, and if they complained, they would be told they were not fit for Yoga. If there is a different rule here, it is not because the desires have to be indulged, but because they have to be overcome in the presence of the objects of desire and not in their absence. The first rule of Yoga is that the sadhak must be content with what comes to him, much or little; if things are there, he must be able to use them without attachment or desire; if they are not he must be indifferent to their absence.

7 January 1937

I pray to the Mother to enable me to offer myself body, soul and mind to her. I do not want to have anything which I may call my own. I would therefore like to give all my material belongings to her and use only what comes from her. She may give me the same things for my use but please let her accept them at least once as an offering. To whom should I hand over all these things?

Once you have made the offering in your mind and regard all you have as belonging to the Mother and given to you by her, this outward act is not necessary. If you feel that you must do it, you can give them to Nolini and Mother will give them back to you for your use.

2 September 1938