=What to Reject?=
What do I need to develop most? And what do I need to reject most?
Develop―sincerity (that is, an integral adhesion to the Divine’s way).
Reject―the pull of the old human habits. <ref>http://incarnateword.in/cwm/14/sincerity#p33</ref>
Call not everything evil which men call evil, but only that reject which God has rejected; call not everything good which men call good, but accept only what God has accepted.<ref>http://incarnateword.in/cwm/10/aphorism-243-244-245-246-247#p5</ref>
It is not by rejecting God's manifestation, but by rejecting his own ignorance of it and the results of his ignorance, that he can best lift up and offer the whole of his being and consciousness and energy and joy of being into the Divine Existence...
All that cannot be so transformed or refuses to be part of a divine consciousness he will abandon without hesitation, but not from any preconceived prejudgment of its unfitness or its incapacity to be an element of the new inner life. There can be no fixed mental test or principle for these things; he will therefore follow no unalterable rule, but accept or repel an activity of the mind according to his feeling, insight or experience until the greater Power and Light are there to turn their unerring scrutiny on all that is below and choose or reject their material out of what the human evolution has prepared for the divine labour. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p11</ref>
...there is nothing that is totally useless in the world. Only, things which were tolerable and admissible at a certain time are no longer so at another. And when they become no longer admissible, one begins to say they are bad, because then a will awakes to get rid of them. But in the history of the universe...everything that exists had its necessity and importance at a given moment. And it is as one advances that these things are rejected or replaced by others which belong to the future instead of the past. So, of things which have no further purpose one says, "They are bad", because one tries to find within oneself a lever to push them out, to break with the habit. But perhaps at one time they were not bad, and other things were.
There is always someone more dull, more unconscious, more ignorant or worse than oneself. So the state which is intolerable for you, which you can no longer keep, which must disappear, would perhaps be very luminous for those who are on the lower rungs. By what right are you going to say, “This is bad”? All you can say is, “I don’t want it any longer. I don’t want it, it’s not in keeping with my present way of being, I want to go where these things have no place any more; they are no longer in their place, let them go and find their place elsewhere!” But one cannot judge. It is impossible to say, “This is bad.” At the most one can say, “This is bad for me, it is no longer in its place with me, it must go.” That’s all. And one drops it on the way.
...the spiritual life demands that you should reject desire altogether. Its law is that you must cast aside all movements that draw you away from the Divine. You must reject them, not because they are bad in themselves,—for they may be good for another man or in another sphere,—but because they belong to the impulses or forces that, being unillumined and ignorant, stand in the way of your approach to the Divine....On the other hand you must accept all movements that bring you into contact with the Divine. But you accept them, not because they are good in themselves, but because they bring you to the Divine. Accept then all that takes you to the Divine. Reject all that takes you away from it, but do not say that this is good and that is bad or try to impose your outlook on others; for, what you term bad may be the very thing that is good for your neighbour who is not trying to realise the Divine Life.
==How Do We Know What is Divine?==
...distinguish in oneself the origin of all one's movements—those that come from the light of truth and those that come from the old inertia and falsehood—in order to accept the first and to refuse or reject the others.
With practice one learns to distinguish more and more clearly, but one can establish as a general rule that all that tends towards disharmony, disorder and inertia comes from the falsehood and all that favours union, harmony, order and consciousness comes from the Truth.<ref>http://incarnateword.in/cwm/16/13-january-1965#p3</ref>
...all vibrations that come from external activities, whether mental, vital or physical, or even psychic, have a particular quality, but what comes from the divine influence is of an absolutely different nature and quality. In order to be able to distinguish this, one must first of all have felt both; and even when one has felt both, one must be very calm, very attentive, indeed very still within, to be able to distinguish between them and not make a mistake. If your active thought comes in the way, it is finished, you cannot distinguish clearly any longer; you begin to questions. And then you make use of your notions of good and evil to judge whether this comes from the Divine or doesn’t come from the Divine. That’s absurd. It is impossible.
For a larger mental being is there within us, a larger inner vital being, even a larger inner subtle-physical being other than our surface body-consciousness, and by entering into this or becoming it, identifying ourselves with it, we can observe the springs of our thoughts and feelings, the sources and motives of our action, the operative energies that build up our surface personality...we find in this inner or subliminal being the means of directly distinguishing between what rises from within and what comes to us from outside, from others or from universal Nature, and it becomes possible to exercise a control, a choice, a power of willed reception, rejection and selection, a clear power of self-building and harmonisation which we do not possess or can operate very imperfectly in our composed surface personality but which is the prerogative of our inner Person.<ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p12</ref>
...reject the restlessness and its suggestions altogether. These things come to everybody in the early stages of the sadhana and are sometimes very persistent, even later on they continue—but the sadhak rejects them and regards them as no part of his true consciousness or worthy to determine his action and life, but as untrue suggestions which he has to overcome. If that is always done, they begin after a time to lose their force of invasion and become superficial things; finally they disappear.
The body should reject illness as energetically as we reject falsehood in the mind. <ref>http://incarnateword.in/cwm/15/will-to-conquer-illness#p10</ref>
The feeling of illness is at first only a suggestion; it becomes a reality because your physical consciousness accepts it. It is like a wrong suggestion in the mind; if the mind accepts it, it becomes clouded and confused and has to struggle back into harmony and clearness. It is so with the body consciousness and illness. You must not accept but reject it with your physical mind and so help the body consciousness to throw off the suggestion. If necessary, make a counter-suggestion, "No, I shall be well; I am and shall be all right." And in any case call in the Mother's Force to throw out the suggestion and the illness it is bringing.
==Vital and Subconscient Dreams==
You should not allow yourself to be disturbed by the press of vital or subconscient dreams—for these two make up the larger part of dream-experience—but aspire to get rid of these things and of the activities they indicate, to be conscious and reject all but the divine Truth; the more you get that Truth and cling to it in the waking state, rejecting all else, the more all this inferior dream-stuff will get clear.
==Fear and Unhappiness==
The sadder you are and the more you lament, the farther you move away from me. The Divine is not sad and to realise the Divine you must reject far from yourself all sadness and all sentimental weakness.
Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object of fear. Unhappiness weakens the strength and lays one more open to the causes of unhappiness.
==In Relationships with Human Beings==
[Vital influences] are always coming out from people and, if there is a connection, they can flow into another person sitting near. One has to live in one's own consciousness and reject all such interchanges, accepting only what comes from the Mother. <ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p73</ref>
It is not that you have to speak to no one—that is not possible. But you must keep your body free and pure and reject all vital interchanges with men—do not speak too much or freely; do not allow yourself too much freedom or laughter, be simple and quiet and straight in all your actions and behaviour. Touch no sadhak and let none touch you. Above all, turn to the Divine only and form no relations or attachments with others.
There is a constant mental, vital, subtle-physical interchange going on between all who meet or live together, of which they are themselves unaware except in so far as its impacts and interpenetrations touch them as sensible results of speech and action and outer contact: for the most part it is subtly and invisibly that this interchange takes place; for it acts indirectly, touching the subliminal parts and through them the outer nature. But when we grow conscious in these subliminal parts, that brings consciousness also of all this interaction and subjective interchange and intermingling, with the result that we need no longer be involuntary subjects of their impact and consequence, but can accept or reject, defend ourselves or isolate.
===Opinions of Others===
To become entirely indifferent to the good and bad opinion of others, especially those who are or were near, and stand on the Truth alone is very difficult; some reaction of the old nature can easily come across; but if one remains calm and firm within, these surface reactions quickly disappear and their rejection helps the remnants of the old nature to disappear.
===Love Between Human Beings===
For one who has known love for the Divine, all other forms of love are obscure and too mixed with pettiness and egoism and darkness; they are like a perpetual haggling or a struggle for supremacy and domination, and even among the best they are full of misunderstanding and irritability, of friction and incomprehension.
==What to Reject in the Mind?==
It is the thoughts of the outer mind that have to be refused, the suggestions and ideas that end by disturbing the sadhana. There are also a number of thoughts of all kinds that have no interest, but which the mind is accustomed to allow to come as a habit, mechanically,—these sometimes come up when one tries to be quiet. They must be allowed to pass away without attending to them until they run down and the mind becomes still; to struggle with them and try to stop them is no use, there must be only a quiet rejection. On the other hand if thoughts come up from within, from the psychic, thoughts of the Mother, of divine love and joy, perceptions of truth etc., these of course must be permitted, as they help to make the psychic active.
The sense-mind [must] be stilled and taught to leave the function of thought to the mind that judges and understands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action...There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element.<ref>http://incarnateword.in/cwsa/23/the-purified-understanding#p11</ref>
===Ideas To Be Translated Into Action===