The Mother
with Letters on the Mother

Their Attitude towards the Sadhaks

You need not think that anything can alter our attitude towards you. That which is extended to you is not a vital human love which can be altered by external things: it remains and persistently we shall try to help and lift you up and lead you towards the Light where in the union of soul and heart you will recognise the Friend and the Mother.

I was overjoyed to read your letter—first because it relieved me from the anxiety which your persistent trouble had given and, most, because of the clarity of consciousness which has liberated you. Yes, that was the main difficulty—that and the clinging to wrong ideas which it has created. You should never doubt about the reality and sincerity of our feeling towards you, mine and the Mother's—for it creates a veil and separates, where there should be no separation, and it is a first barrier against that openness which is necessary if one is to receive fully or even at all from the Guru. Of course, I saw that something had blinded you and

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was keeping you unconscious of the source of the trouble, but there was needed a certain clarity of the soul to remove it. Now that it has come, I trust that it will keep the mind clear and free the ways of the spirit.

When these moods come upon you, why do you run away from the Mother and avoid her? Why do you not come to her, tell her frankly what you feel and what is in your mind and let her take the trouble from you?

The reasons you give for wishing to leave us are no good reasons at all. If you want to see the richness and greatness of God, you will, if you wait, see more of it with us than you ever can outside. And if you want to see the Himalayas, it will be much better for you to see them hereafter with your Mother beside you.

You are quite mistaken when you say that if you will go, there will be no Devil left in the Asram. The Devil is not here because of you; he is here because he wants to give trouble to the Mother and spoil her work. And what he chiefly wants is to drive her children away from her, and especially those who like you are nearest to her. If you go, he will remain; and not only he will remain, but he will feel that he has won a great victory and will set himself with a double vigour to attack her through others.

You talk of not giving trouble to the Mother and to me; but do you not realise that nothing can be worse trouble to us than your going away? The moods of revolt that come upon you are clouds that pass; but to see you leave us in this way and feel our love rejected and your place near us empty would be indeed a real trouble to us and we would feel it more deeply than anything else you could do.

You know that it is not true that your sole desire is to go away. It is only so when you are in these moods. And you know that these are moods that pass, and if you allow the Mother to take them away, they go at once. The trouble is that when they come, you take them too much to heart and you begin to

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think that there is nothing else to do but go away. I assure you that that is no solution and that we would much rather have you with us even with these moods than be separated from you; compared with our love for you, the trouble they give us is mere dust in the balance.

Read this letter, talk with the Mother and act according to your true self; never mind the rest.

7 March 1930

I hope you have been able to recover or have begun to recover from the mass of suggestions that fell upon you with regard to the Mother's relations with you and her feeling towards you which have not varied from a constant loving kindness, affection and good will. Especially since the time you returned from Bengal her appreciation of the good work you have done for us there has been constant and never varied for a moment. The suggestions that fell upon you were certainly the result of a passing despondency and nervous upset: there was nothing on our side, no coldness, no displeasure, no indifference and, had these or any similar feelings been there—and there never was any reason for her feeling them—she could not have and had no wish to manifest anything of the kind either by gesture or otherwise. These were the suggestions of an adverse force which wanted to push you away from her and create a distance between her and you so that you might be discouraged in your sadhana and, if possible, induced to go away from us. It is impossible that we should ever accept the idea of your leaving us and unthinkable that we should ever admit any sunderance between us. This attack upon you, the depression and nervous upset and all these suggestions were part of a general attack which has been raging against us from adverse forces for some time past, but I hope that the worst of it is over for you and that you will be able to go on untroubled in your sadhana. It is needless then to insist that she never thought of you as excluded from her Light which is also mine; that Light will be with you and will, I hope, help to light you on your path towards the realisation you long for.

4 April 1950

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