To be a Yogi, a Sannyasi [Monk], a Tapaswi [Ascetic] is not the object here. The object is transformation, and the transformation can only be done by a force infinitely greater than your own, it can only be done by being truly like a child in the hands of the Divine Mother.1

There are two main things to be secured as the foundations of sadhana [discipline] — the opening of the psychic being and the realisation of the Self above. For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother’s presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. For the self-realisation, peace and silence of the mind are the first condition.2

It is not possible to make a foundation in yoga if the mind is restless. The first thing needed is quiet in the mind. Also to merge the personal consciousness is not the first aim of the yoga: the first aim is to open it to a higher spiritual consciousness and for this also a quiet mind is the first need.3

It is in the silent mind that the true consciousness can be built.4

…it is by quieting the mind that you will become able to call the Mother and open to her.5

The Mother’s Peace is above you — by aspiration and quiet self-opening it descends. When it takes hold of the vital and the body, then equanimity becomes easy and in the end automatic.6

By the opening of the heart the Mother’s presence begins to be felt and, by the opening to her Power above, the Force of the higher consciousness comes down into the body and works there to change the whole nature.7

The direct opening of the psychic centre is easy only when the ego-centricity is greately diminished and also if there is a strong bhakti [devotion] for the Mother.8

At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being, long hidden within and felt only in its rare influences, is able to come forward and illumine the rest and take up the lead of the Sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, for it prefers rather a purifying suffering and sorrow to degrading satisfactions, on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal. But the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. It is a divine Love that it seeks most, it is the love of the Divine that is its spur, its goal, its star of Truth shining over the luminous cave of the nascent or the still obscure cradle of the new-born godhead within us.9

Generally one has a series of experiences of identification, very intense at first, which later gradually diminish, and then one day you find that they have disappeared. Still you must not be disturbed, for it is quite a common phenomenon. But next time — the second time — the contact is more easily obtained. And then comes a moment, which is not very far off, when as soon as one concentrates and aspires, one gets a contact. One may not have the power of keeping it all the time, but can get it at will. Then, from that moment things become very easy. When one feels a difficulty or there is a problem to be solved, when one wants to make progress or there is just a depression to conquer or an obstacle to be overcome or else simply for the joy of identification (for it is an experience that gives a very concrete joy; at the moment of identification one truly feels a very, very great joy), then, at any moment whatever, one may pause, concentrate for a while and aspire, and quite naturally the contact is established and all problems which were to be solved are solved. Simply to concentrate — to sit down and concentrate — to aspire in this way, and the contact is made, so to say, instantaneously.

There comes a time, as I said, when this does not leave you, that is, it is in the depths of the consciousness and supports all that you do, and you never lose the contact. Then many things disappear. For instance, depression is one of these things, discontentment, revolt, fatigue, depression, all these difficulties. And if one makes it a habit to step back, as we say, in one’s consciousness and see on the screen of one’s psychic consciousness — see all the circumstances, all the events, all the ideas, all the knowledge, everything — at that moment one sees that and has an altogether sure guide for everything that one may do. But this is bound to take a very long time to come.10


  1. CWSA Vol. 36, Autobiographical Notes, Page: 368
  2. CWSA Vol. 30, Letters on Yoga-3, P: 321
  3. CWSA Vol. 29, Letters on Yoga-2, P: 141
  4. CWSA Vol. 29, Letters on Yoga-2, P: 149-50
  5. CWSA Vol. 32, The Mother with Letters, P: 163
  6. CWSA Vol. 32, The Mother with Letters, P: 135
  7. CWSA Vol. 32, The Mother with Letters, P: 167
  8. CWSA Vol. 30, Letters on Yoga-3, P: 353-54
  9. CWSA Vol. 23-24, The Synthesis of Yoga, Page: 154-55
  10. CWM Vol.06, Page: 33