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At the Feet of The Mother

Letters to a Young Disciple

Sri Aurobindo’s correspondence with Nagin Doshi from 1933-1937.


I describe certain knowledge in my letters to you. When the letters come back to me, I just cannot believe that it was really I who wrote them. Why is this so?

The knowledge comes from above, — it is not yours in any personal sense.

How does faith turn into knowledge?

Until we know the Truth (not mentally but by experience, by change of consciousness) we need the soul’s faith to sustain us and hold on to the Truth — but when we live in the knowledge, this faith is changed into knowledge. Of course I am speaking of direct spiritual knowledge.

I think the sadhaks should [...] have no demands regarding the answers they receive from you. To ask questions urged by the vital ego will only disturb the sadhana.

It is so indeed because it is their mind and vital that put the question and the ego is always wanting to make use of the answer or the mental ignorance to distort it.

What is the difference between the cosmic Divine and the Mother?

It is a matter of realisation. In the Yoga of the Gita the Cosmic Divine is realised as Vasudeva (Krishna). The Vaishnavas realise it as Vishnu, the Shaivas as Shiva, the Tantrics (Shaktas) realise the Devi (Goddess) as the Cosmic and even as the Transcendent Divine.

A time comes when one reaches a consciousness which is full of sheer silence, peace, bliss and freedom.

It is the goal for most Yogas, but for us it is the beginning and basis. For it is the state of spiritual liberation which was all they wanted.

It becomes clear now that I had some fundamentally wrong ideas about the old Yogas and Yogins.

I have heard that people from outside often find the sadhaks here full of an insufferable pride and arrogance, looking on all others as outsiders far below them! If it is so, it is a most foolish and comically ridiculous attitude. ... I have said that this Yoga is “new” because it aims at a change in this world and not only beyond it and at a supramental realisation. But how does that justify a superior contempt for the spiritual realisation which is as much the aim of this Yoga as of any other?