At the feet of The Mother and Sri Aurobindo

Undated

I do not see why you make such a big difference between the quarrels and jealousy over other women and quarrels and jealousy over other attractions not of a sexual character. They both spring from the same primary impulse, the possessive instinct which is at the base of ordinary vital love. In the latter case, as often sexual jealousy is not possible, the mind supports itself on other motives which seem to it quite reasonable and justifiable — it may not be conscious that it is being pushed by the vital, but the quarrel and the vivacity of the disagreement are there all the same. Whether you had or had not both forms of it, is not very material and does not make things better or worse. It is the getting rid of the instinct itself that matters, whether from the psychological point of view or from that of a spiritual change.

The one thing that is of any importance is the fact that the old personality which you were throwing out has reasserted itself for the moment, as you yourself see. It has confused your mind, otherwise you would not ask the question whether it is there still and how that agrees with my description of your aspiration and glimpse of turning entirely to the Mother as true and real. Of course, they were true and real and sincere and they are still there even if for a moment clouded over. You know well enough by this time that the whole being is not one block so that if one part changes all changes miraculously at the same time. Something of the old things may be there submerged and rise up again if the pressure and fixed resolution to get rid of them slackens. I do not know to what you refer when you speak of the statement that — “Light and Darkness, Truth and falsehood cannot dwell together,” — but certainly it can only mean that in the spiritual endeavour one cannot allow them to dwell together, — the Light, the Truth must be kept, the Darkness, the Falsehood or error pushed out altogether. It certainly did not mean that in a human being there can be either only all light or only all darkness and whoever has any weakness in him has no light and no sincere aspiration and no truth in his nature. If that were so, Yoga would be impossible. All the sadhaks in this Asram would be convicted of insincerity and of having no true sadhana — for who is there in whom there is no obscurity and no movement of ignorance?

If you have fallen down from the consciousness you had, it is because instead of dismissing the dispute with К as a moment’s movement, you begin to brood on it and prolong the wrong turn it gave. It is no use persisting in the feelings that it creates in you. You have only to do what I have been trying to tell you: Draw back from them and, having seen what is lingering in the nature, dismiss them quietly and turn back again to the true consciousness opening yourself to receive once more the Truth that is creating you anew and let it come down into all your nature.