Changes

Suffering …suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine. <ref>http://incarnateword.in/cwsa/31/resistances-sufferings-and-falls#p9</ref>There are ["at work in the world"] the higher forces of the Divine Nature—the forces of Light, Truth, divine Power, Peace, Ananda—there are the forces of the lower nature which belong either to a lower truth or to ignorance and error—there are also the hostile forces whose whole aim is to maintain the reign of Darkness, Falsehood, Death and Suffering as the law of life. <ref>http://incarnateword.in/cwsa/31/the-hostile-forces-and-the-difficulties-of-yoga#p26</ref> ==Suffering In Different Parts of Being== Pain of mind and body is a device of Nature, that is to say, of Force in her works, meant to subserve a definite transitional end in her upward evolution. The world is from the point of view of the individual a play and complex shock of multitudinous forces. In the midst of this complex play the individual stands as a limited constructed being with a limited amount of force exposed to numberless shocks which may wound, maim, break up or disintegrate the construction which he calls himself. Pain is in the nature of a nervous and physical recoil from a dangerous or harmful contact; it is a part of what the Upanishad calls ''jugupsā'', the shrinking of the limited being from that which is not himself and not sympathetic or in harmony with himself, its impulse of self-defence against “others”. It is, from this point of view, an indication by Nature of that which has to be avoided or, if not successfully avoided, has to be remedied. <ref>http://incarnateword.in/cwsa/21/delight-of-existence-the-solution#p13</ref> ==Physical== … all the other kinds of suffering vital, mental, emotive suffering—arise from a wrong functioning of the mind,...can easily rank them in the Falsehood, that's all. But physical suffering is to me like a child being beaten, because here in Matter, Falsehood turned into ignorance, which means there is no bad will—there is no bad will in Matter, everything is inertia and ignorance: total ignorance of the Truth, ignorance of the Origin, ignorance of the Possibility, even ignorance of what needs to be done so as not to suffer materially. This ignorance is everywhere in the cells, and only the experience—and the experience of what, in this rudimentary consciousness, is translated as suffering—can awaken, arouse the need to know and be cured, and the aspiration to be transformed.<ref>http://incarnateword.in/agenda/07/september-28-1966#p19</ref> ==Vital== The vital physical on the other hand is the vehicle of the nervous responses of our physical nature; it is the field and instrument of the smaller sensations, desires, reactions of all kinds to the impacts of the outer physical and gross material life. This vital physical part (supported by the lowest part of the vital proper) is therefore the agent of most of the lesser movements of our external life; its habitual reactions and obstinate pettinesses are the chief stumbling-block in the way of the transformation of the outer consciousness by the Yoga. It is also largely responsible for most of the suffering and disease of mind or body to which the physical being is subject in Nature. f…there is something in the vital consciousness that would not feel at home if there were no suffering in life. It is the physical that fears and abhors suffering, but the vital takes it as part of the play of life.<ref>http://incarnateword.in/cwsa/31/sorrow-and-suffering#p7</ref><center>~</center>To want what the Divine wants in all sincerity is the essential condition for peace and joy in life. Almost all human miseries come from the fact that human beings are almost always persuaded they know better than the Divine what they need and what life is supposed to bring them. The majority of human beings want other human beings to behave according to their own expectations and life circumstances to follow their own desires, hence they suffer and are unhappy.<ref>http://incarnateword.in/agenda/13/february-5-1972#p</ref>

Pain of mind The thing in you which enjoys the suffering and body wants it is a device part of Nature, the human vital—it is these things that is to say, we describe as the insincerity and perverse twist of the vital; it cries out against sorrow and trouble and accuses the Divine and life and everybody else of Force in her workstorturing it, meant to subserve a definite transitional end but for the most part the sorrow and the trouble come and remain because the perverse something in her upward evolutionthe vital wants them! <ref>http://incarnateword. The world in/cwsa/31/sorrow-and-suffering#p6</ref>It is from not the point of view of soul but the individual a play vital or rather something in it that takes pleasure in groaning and complex shock weeping and in fact in sorrow and suffering of multitudinous forcesall kinds. In the midst of this complex play the individual stands as a limited constructed being with a limited amount of force exposed to numberless shocks which may wound, maim, break up or disintegrate the construction which he calls himself.<ref>http://incarnateword.in/cwsa/2131/delightsorrow-of-existence-theand-solutionsuffering#p13p10</ref>

Life as it Unfortunately, there is is certainly full of mishap the vital which pokes its nose into the affair and takes a very perverse pleasure in increasing, twisting, sharpening the suffering and looks like . Now this deforms the whole system because instead of being an indicator, sometimes it becomes an inconsequence of Nature that has no eventual significance. But even if one does not find occasion for enjoying the concealed significanceillness, yet if one can live in for making oneself interesting, and also having the opportunity to pity oneself—all kinds of things which all come from the higher calmvital and are all detestable, one can pass through it without being immersed in its bitternesses or its engulfing turmoilsmore than another. <ref>http://incarnateword.in/cwsacwm/3106/resistances-sufferings17-andnovember-falls1954#p12p20</ref>

It Usually the vital tries to resist the call to change. That is that identification which what is meant by revolt or opposition. If the keystone of the limitation inner will insists and bondage from which the outer being suffers, preventing expansionforbids revolt or opposition, self-knowledge, spiritual freedom. But still the wall must not be prematurely broken down, because that vital unwillingness may lead to a disruption or confusion or invasion often take the form of either part depression and dejection accompanied by a resistance in the movements of physical mind which supports the two separated worlds before they are ready to harmonise. A certain separation is necessary for some time after one has become aware of these two parts repetition of old ideas, habits, movements or actions which the being as existing together. The force body consciousness suffers from an apprehension or fear of the Yoga must be given time to make the necessary adjustments and openingscalled for change, and to take the being inward and then a drawing back from this inward poise to work on it or a dullness which does not receive the outer naturecall. <ref>http://incarnateword.in/cwsa/3031/threewrong-experiencesmovements-of-the-inner-beingvital#p9p50</ref>

Bodily well-being does not inevitably bring peace Thus the proper function of the life, the vital force, is enjoyment and joy; possession, both of them perfectly legitimate, because the Spirit created the world for Ananda, enjoyment and poverty is not necessarily a cause possession of misery, as is shown the many by the voluntary poverty One, of the ascetics of all countries and all ages, who found in their destitution One by the source many and condition of a perfect peace and happiness. Whereas on the contrarymany too by the many; but, —this is an instance of the enjoyment first kind of worldly possessionsdefect, —the separative ignorance gives to it the wrong form of all that material wealth can provide in desire and craving which vitiates the way of comfort whole enjoyment and possession and pleasure imposes on it its opposites, want and external satisfaction is powerless to prevent one who possesses these things from suffering pain and sorrow.<ref>http://incarnateword.in/cwmcwsa/1224/helpingthe-instruments-of-the-humanityspirit#p8p4</ref>

Moral evil is Pain and suffering are necessary results of the Ignorance in reality a form which we live; men grow by all kinds of mental disease or ignoranceexperience, pain and suffering as well as their opposites, who joy and happiness and ecstasy. One can get strength from them if one meets them in the right way. Many take a joy in pain and suffering when associated with struggle or what created this law endeavour or inevitable connection which punishes a adventure, but that is more because of the exhilaration and excitement of the struggle than because of suffering for its own sake. <ref>https://incarnateword.in/cwsa/31/depression-and-despondency#p61</ref> ==Mental== It is simply the habit of the mind when troubles come to worry about them. You must train your mind to remain calm and equal when troubles come—to do the thing that has to be done and rely on the Divine Power. <ref>https://incarnateword.in/cwsa/31/mental disease or act -difficulties-and-the-need-of ignorance by -quietude#p13</ref><center>~</center>It is necessary to curb the mind’s impatience a recoil so terriblelittle. Knowledge is progressive—if it tries to leap up to the top at once, it may make a hasty construction which it will have afterwards to undo. The knowledge and experience must come by degrees and step by tortures step. <ref>https://incarnateword.in/cwsa/31/mental-difficulties-and-the-need-of-quietude#p17</ref><center>~</center>Very often when the mind has been doing something for a long time (I mean of course the physical mind), something which demands intensity of work or action, not what can be done as a routine, it finds itself unable to do it well any longer. That means that it is strained, needs rest so extreme that the force may gather again. <ref>https://incarnateword.in/cwsa/27/mind-fatigue#p2</ref> ==Psychic Being== ...every time one is unhappy, well, it is one more suffering added to the collective suffering of the Divine. It is from a state of deep compassion that the Divine acts in Matter and monstrousthis deep compassion is translated in Matter precisely by this psychic sorrow. <ref>https://incarnateword.in/cwm/06/26-may-1954#p22,p23</ref> =Why Suffering Happens? The inexorable law = …human miseries and misfortunes are always of the same nature; there are sufferings that come from yourself, from circumstances or from the general state of Karma things, that is, you are subject to these sufferings from your birth and none can escape them. They do not always have the same intensity but they are always there. Hence it seems there is irreconcilable with a supreme moral contradiction and personal Deityyet this is not correct: because for some people it is as if the thing did not exist, even when it exists! As if it was not, even while it was! Neither the one nor the other is wholly true, neither the one nor the other is wholly false. <ref>http://incarnateword.in/cwm/04/20-january-1951#p18</ref><center>~</center>It might be objected that physical evil, such as pain and therefore the clear logic most bodily suffering, is independent of Buddha denied the existence knowledge and ignorance, of any free right and wrong consciousness, inherent in physical Nature: but, fundamentally, allpain and suffering are the result of an insufficient consciousness-governing personal Godforce in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; all personality he declared they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being. Therefore the relation of truth to falsehood, of good to be evil is not a mutual dependence, but is in the nature of a creation contradiction as of ignorance light and shadow; a shadow depends on light for its existence, but light does not depend for its existence on the shadow. The relation between the Absolute and these contraries of some of its fundamental aspects is not that they are opposite fundamental aspects of the Absolute; falsehood and subject to Karmaevil have no fundamentality, no power of infinity or eternal being, no self-existence even by latency in the Self-Existent, no authenticity of an original inherence. <ref>http://incarnateword.in/cwsa/21/delightthe-origin-and-remedy-of-falsehood-error-wrong-and-evil#p4</ref> ==Causes of Suffering== The causes of suffering are innumerable and its quality also varies a great deal, although the origin of suffering is one and the same and comes from the initial action of an anti-divine will one can divide suffering into two distinct categories, although in practice they are very often mixed.  The first is purely egoistic and comes from a feeling that one's rights have been violated, that one has been deprived of one's needs, offended, despoiled, betrayed, injured, etc. This whole category of suffering is clearly the result of hostile action and it not only opens the door in the consciousness to the influence of the adversary but is also one of his most powerful ways of acting in the world, the most powerful of all if in addition there comes its natural and spontaneous consequence: hatred and the desire for revenge in the strong, despair and the wish to die in the weak.The other category of suffering, whose initial ''cause'' is the pain of separation created by the adversary, is totally opposite in nature: it is the suffering that comes from divine compassion, the suffering of love that feels compassion for the world's misery, whatever its origin, cause or effect. But this suffering, which is of a purely psychic character, contains no egoism, no self-pity; it is full ofpeace and strength and power of action, of faith in the future and the will for victory; it does not pity but consoles, it does not identify itself with the ignorant movement in others but cures and illumines it. <ref>https://incarnateword.in/cwm/15/5-existencefebruary-1956#p2,p3,p4</ref><center>~</center> The notion of "unhappiness" has entered theworld with the capacity to consider that things were unfortunate...Thus, plants do not suffer because they do not know that they suffer and animals do not suffer because they do not know that they suffer...<ref>http://incarnateword.in/cwm/04/7-april-problem1951#p7p51</ref>

There The Ignorance which is nothing that could be called suffering. All that the characteristic of our mind and life is necessary is to change one's state the result of consciousnessthis origin in the Inconscience. That is Moreover, in the evolution out of inconscient existence there rise up naturally powers and beings which are interested in the maintenance of all.All undelightnegations of the Divine, error and unconsciousness, all pain and , suffering are a sign of imperfection, of incompleteness; they arise from a division of beingobscurity, death, weakness, illness, disharmony, an incompleteness evil. Hence the perversion of consciousness of beingthe manifestation here, an incompleteness its inability to reveal the true essence of the force of beingDivine. To become complete Yet in being, in consciousness of being, in force of being, in delight the very base of being and to live in this integrated completeness evolution all that is the divine livingis there involved and pressing to evolve, Light, Consciousness, Power, Perfection, Beauty, Love. <ref>httphttps://incarnateword.in/cwsa/2228/spiritual-evolution-and-the-divine-lifesupramental#p12p28</ref>

For griefSuffering is due first to the Ignorance, pain, suffering, error, falsehood, ignorance, weakness, wickedness, incapacity, non-doing secondly to the separation of what should be done the individual consciousness from the Divine Consciousness and wrong-doingBeing, deviation of will and denial of willa separation created by the Ignorance—when that ceases, egoism, limitation, division from other beings with whom we should be when one, all that makes up lives completely in the effective figure of what we call evil, are facts of the world-consciousness, not fictions Divine and unrealitiesno more in one's separated smaller self, although they are facts whose complete sense or true value is not that which we assign to them in our ignorancethen only suffering can altogether cease.<ref>http://incarnateword.in/cwsa/2128/the-divine-and-the-undivinedeath#p19p5</ref>

There The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are [at work the root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in cognition the world] whole real truth of things; it limits the being, limits the consciousness, limits the power of our being, limits the bliss of being; this limitation again produces a wrong way of existence, wrong way of consciousness, wrong way of using the higher forces power of our being and consciousness, and wrong, perverse and contrary forms of the Divine Nature—the forces delight of Lightexistence. The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, Truthwith God, divine Powerwith the universe, Peacewith all around it; but rather it finds itself at odds with the universe, Ananda—there in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; and so long as this disaccord and disagreement last, it cannot possess its world and it cannot enjoy the universal life, but is full of unease, fear, afflictions of all kinds, in a painful struggle to preserve and increase itself and possess its surroundings,—for to possess its world is the forces nature of infinite spirit and the necessary urge in all being. <ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p7</ref> ===Opposition from the Lower Nature=== But even this intervention of a new dynamic principle and this powerful imposition may take long to succeed; for the lower nature which belong either parts of the being have their own rights and, if they are to be truly transformed, they must be made to consent to their own transformation. This is difficult to bring about because the natural propensity of each part of us is to prefer its own self law, its dharma, however inferior, to a lower truth superior law or dharma which it feels to ignorance be not its own; it clings to its own consciousness or unconsciousness, its own impulsions and error—there are also reactions, its own dynamization of being, its own way of the delight of existence. It clings to them all the hostile forces whose whole aim more obstinately if that way be a contradiction of delight, a way of darkness and sorrow and pain and suffering; for that too has acquired its own perverse and opposite taste, ''rasa'', its pleasure of darkness and sorrow, its sadistic or masochistic interest in pain and suffering. Even if this part of our being seeks better things, it is often obliged to maintain follow the reign worse because they are its own, natural to its energy, natural to its substance. A complete and radical change can only be brought about by bringing in persistently the spiritual light and intimate experience of Darknessthe spiritual truth, Falsehoodpower, Death bliss into the recalcitrant elements until they too recognise that their own way of fulfilment lies there, that they are themselves a diminished power of the spirit and can recover by this new way of being their own truth and Suffering as integral nature. This illumination is constantly opposed by the Forces of the lower nature and still more by the adverse Forces that live and reign by the world's imperfections and have laid down their formidable foundation on the law black rock of lifethe Inconscience. <ref>http://incarnateword.in/cwsa/3122/the-hostileascent-forcestowards-supermind#p17</ref> == Purpose of Suffering==Pain and grief are Nature's reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickerings. It is this secret which forms the attraction for the soul of the great ordeals, sufferings and fierce experiences of life which the nervous mind in us shuns and-abhors.<ref>https://incarnateword.in/cwsa/13/aphorisms#p53</ref> ===Physical Suffering=== …for example, if the body was disorganised in some way or other and this caused no suffering at all, one would never look for a way to stop the disorganisation. One thinks of curing an illness only because one suffers. If it caused you no unpleasantness, you would never think of being cured of it. So, in the economy of Nature I think that the first purpose of physical suffering was to give you a warning. In the economy of Nature I think that thefirst purpose of physical suffering was to give you a warning.<ref>http://incarnateword.in/cwm/06/17-difficulties-ofnovember-yoga1954#p26p19</ref>

When the inner disorder becomes hard A certain vibration of awakening—of reawakening—was necessary to bear emerge from that tamas, which was incapable of directly changing from tamas into Peace; something was needed to shake the intensity grows tamas, and becomes permanentoutwardly it resulted in suffering.<ref>http://incarnateword.in/agenda/07/september-28-1966#p18</ref> === Vital and Mental Suffering === ''Q.pain and It is suffering which makes us conscious of a higher force.'' ''A.'' That is true, in many cases it is like that and struggle and excesses that is the apparent justification of despair are naturalsuffering. If human beings did not suffer, perhaps they would never make any progress. Aspiration is quite lukewarm when one is perfectly satisfied.<ref>http://incarnateword.in/cwsacwm/3104/the7-rightapril-attitude-towards-difficulties1951#p3p67</ref><center>~</center>The universe ordinary life naturally has its mental, vital and physical pleasures, but it is certainly or has been up to now in appearance of a rough superficial character and wasteful game with there is no firm foundation of the consciousness anywhere—all is at the dice mercy of chance loaded in favour the play of forces. In Yoga there is the Powers period of darkness, struggle and difficulty in which the Lords of obscurity, falsehood, death difficulty and suffering. But we have to take it as it is can be acute and find out—if we reject the way out period of the old sages—the way to conquer. Spiritual experience shows that foundation in the true consciousness after which there is behind it all a wide terrain no serious disturbance of equality, the peace, calm, and freedom, and it is only by getting into it that we can have leading to the eye that sees and hope to gain state of realisation in all the power that conquersbeing in which grief etc. are impossible. <ref>http://incarnateword.in/cwsa/2831/the-hostiledifficulties-of-forcesyoga#p3</ref> ==Why is Suffering Not Necessary?== All being Sachchidananda, how can pain and suffering at all exist?<ref>http://incarnateword.in/cwsa/21/delight-of-existence-the-problem#p6</ref><center>~</center>…the purpose and goal of life is not suffering and struggle but an all-powerful andhappy realization.<ref>http://incarnateword.in/agenda/13/february-hostile7-beings1972#p15p2</ref>

The causes There is nothing of which it could be said: it is a misfortune. There is nothing that could be called suffering. All that is necessary is to change one's state of consciousness. That is all. … if you yourself succeed in changing your state of consciousness and enter this condition of bliss, you can see others still quarrelling, fighting, being unhappy, suffering and feeling miserable, and you yourself feel that everything is so harmonious, so wonderful, so sweet, so pleasant, and you say: "Well, why don't they do what I do?" But the trouble is that everybody is not ready to do that! And for those who remain in the ordinary consciousness, for them suffering is something very real. <ref>http://incarnateword.in/cwm/05/9-december-1953#p22</ref><center>~</center>…pain affects us more intensely because it is abnormal to our being, contrary to our natural tendency and is experienced as an outrage on our existence, an offence and external attack on what we are innumerable and its quality also varies seek to be.…if we assume the existence of an extra-cosmic personal God, not Himself the universe, one who has created good and evil, pain and suffering for His creatures, but Himself stands above and unaffected by them, watching, ruling, doing His will with a great dealsuffering and struggling world or, if not doing His will, if allowing the world to be driven by an inexorable law, unhelped by Him or inefficiently helped, then not God, not omnipotent, although not all-good and all-loving. … If then evil and suffering exist, it is He that bears the origin evil and suffering in the creature in whom He has embodied Himself. The problem then changes entirely. The question is no longer how came God to create for His creatures a suffering and evil of suffering which He is one Himself incapable and therefore immune, but how came the same sole and comes from infinite Existence-Consciousness-Bliss to admit into itself that which is not bliss, that which seems to be its positive negation. …<ref>https://incarnateword.in/cwsa/21/delight-of-existence-the initial action -problem#p5,p8</ref> =How to Deal with Suffering?= Life as it is is certainly full of mishap and suffering and looks like an anti-divine willinconsequence of Nature that has no eventual significance. To make this easier to understandBut even if one does not find the concealed significance, yet if one can divide suffering into two distinct categorieslive in the higher calm, although one can pass through it without being immersed in practice they are very often mixedits bitternesses or its engulfing turmoils.…You have only to hold on to your effort in spite of what seeks to shake you. Then certainly you will reach the height to which you aspire. I do not see why it should not be in the end the highest height. … To have solid calmness is in itself something fundamental and sufficient. <ref>http://incarnateword.in/cwmcwsa/1531/5resistances-februarysufferings-and-1956falls#p2p12</ref>

==Suffering As An Aid== …whatever sufferings come on the path, are not too high a price for the victory that has to be won and, if they are taken in the right spirit, they become even a means towards the victory. <ref>https://incarnateword.in/cwsa/31/resistances-sufferings-and-falls#p22</ref><center>~</center>Life here is an evolution and the soul grows by experience, working out by it this or that in the nature, and if there is suffering, it is for the purpose of that working out, not as a judgment inflicted by God or Cosmic Law on the errors or stumblings which are inevitable in the Ignorance.<ref>http://incarnateword.in/cwsa/28/rebirth#p30</ref><center>~</center>...there is a quite different rule both for life and for Yoga. For the life in its progress, for the soul in its ascendance, grief and suffering should be only an incident on the way and the vision look always and steadily to a joy and a glory beyond it—let the gloom pass and look beyond it towards Light.<ref>http://incarnateword.in/cwsa/31/depression-and-despondency#p49</ref><center>~</center>…if this world is the field for the working out of a greater creative motive, if it is a manifestation of a divine Truth or a divine Possibility in which under certain conditions an initiating Ignorance must intervene as a necessary factor, and if the arrangement of this universe contains in it a compulsion of the Ignorance to move towards Knowledge, of the imperfect manifestation to grow into perfection, of the frustration to serve as steps towards a final victory, of the suffering to prepare an emergence of the divine Delight of Being. In Different Parts that case the sense of disappointment, frustration, illusion and the vanity of all things would not be valid; for the aspects that seem to justify it would be only the natural circumstances of a difficult evolution: all the stress of struggle and effort, success and failure, joy and suffering, the mixture of ignorance and knowledge would be the experience needed for the soul, mind, life and physical part to grow into the full light of a spiritual perfected being. It would reveal itself as the process of an evolutionary manifestation; there would be no need to bring in the fiat of an arbitrary Omnipotence or a cosmic Illusion, a phantasy of meaningless Maya. <ref>http://incarnateword.in/cwsa/21/the-cosmic-illusion-mind-dream-and-hallucination#p6</ref><center>~</center>The surface mind can get only an imperfect glimpse. When we are in contact with the Divine or in contact with an inner knowledge and vision, we begin to see all the circumstances of our life in a new light and can observe how they all tended without our knowing it towards the growth of our being and consciousness, towards the work we had to do, towards some development that had to be made,—not only what seemed good, fortunate or successful but the struggles, failures, difficulties, upheavals. But with each person the guidance works differently according to his nature, the conditions of Being==his life, his cast of consciousness, his stage of development, his need of farther experience. <ref>http://incarnateword.in/cwsa/29/the-divine-grace-and-guidance#p31</ref><center>~</center>…the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution. <ref>http://incarnateword.in/cwsa/23/the-synthesis-of-the-systems#p13</ref><center>~</center>We may say in an absolute way that the remedy always goes together with the trouble. We could say that the cure for every suffering coexists with the suffering. Then, instead of seeing an “unnecessary” and “stupid” trouble, as people generally think, you see that the progress, the evolution which made the suffering necessary—which is the cause and the goal of the suffering—achieves the desired result, and at the same time the suffering is cured, for those who can open up and receive. The three things—the suffering as a means of progress, the progress, and the cure of the suffering—are coexistent, simultaneous, meaning that they don't follow one another, they take place at the same time. <ref>http://incarnateword.in/agenda/07/september-28-1966#p23</ref><center>~</center>…this little mind, vital and body which we call ourselves is only a surface movement and not our "self" at all. It is an external bit of personality put forward for one brief life and for the play of the Ignorance. It is equipped with an ignorant mind stumbling about in search of fragments of truth, an ignorant vital rushing about in search of fragments of pleasure, an obscure and mostly subconscious physical receiving the impacts of things and suffering rather than possessing a resultant pain or pleasure. All that is accepted until the mind gets disgusted and starts looking about for the real Truth of itself and things, the vital gets disgusted and begins wondering whether there is not such a thing as real bliss and the physical gets tired and wants liberation from itself and its pains and pleasures. Then it is possible for this little ignorant bit of surface personality to get back to its real Self and with it to these greater things—or else to extinction of itself, Nirvana. <ref>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p19</ref>

===Physical=Overcoming Suffering==

Physical sufferings are due to attacks Quite naturally we ask ourselves what this secret is, towards which pain leads us. For a superficial and imperfect understanding, one could believe that it is pain which the soul is seeking. Nothing of the forces kind. The very nature of the Ignorance. But soul is divine Delight, constant, unvarying, unconditioned, ecstatic; but it is true that if one can face suffering with courage, endurance, an unshakable faith in the divine Grace, if one knows how can, instead of shunning suffering when it comes, enter into it with this will, this aspiration to go through it and find the luminous truth, the unvarying delight which is at the core of all things, the door of pain is often more direct, more immediate than that of satisfaction or contentment. <ref>http://incarnateword.in/cwm/09/13-february-1957#p3</ref><center>~</center>By tamasic ego is meant the ego of weakness, self-depreciation, despondency, unbelief. The rajasic ego is puffed up with pride and self-esteem or stubbornly asserts itself at every step or else wherever it can; the tamasic ego on the contrary is always feeling, "I am weak, I am miserable, I have no capacity, I am not loved or chosen by the Divine, I am so bad and incapable—what can the Divine do for me?" or else, "I am specially chosen out for misfortune and suffering, all are preferred to me, all are progressing, I only am left behind, all abandons me, I have nothing before me but flight, death or disaster" etc., etc., or something or all of these things mixed together. Sometimes the rajasic and tamasic ahankar mix together and subtly support each other. In both cases itis the "I" that is making a row about itself and clouding the true vision. The true spiritual or psychic vision is this, "Whatever I may be, one can make them my soul is a means child of purificationthe Divine and must reach the Divine sooner or later. I am imperfect but seek after the perfection of the Divine in me and that not I but the Divine Grace will bring about; if I keep to that, the Divine Grace itself will do all. There are however better " The "I" has to take its proper place here as a small portion and less difficult means instrument of purificationthe Divine, something that is nothing without the Divine but with the Grace can be everything that the Divine wishes it to be. <ref>httphttps://incarnateword.in/cwsa/31/illnessdealing-andwith-hostile-healthattacks#p3p55</ref>

The Divine does not want human beings to suffer, but, in their ignorance, human beings react in such a way that they bring suffering upon themselves. In peace, quietness and surrender is the only solution. <ref>http://incarnateword.in/cwm/14/the economy of Nature I think that -divine-grace-and-difficulties#p12</ref> ===Turning to the first purpose of physical Divine=== The only remedy for all human suffering was to give you a warning: divine love.<ref>http://incarnateword.in/cwm/0614/17-november-1954suffering#p19p6</ref>

The physical inertia from which you suffer is likely to lessen Turn your emotions towards the Divine, aspire for their purification; they will then become a help on the way and disappear only when strength from above descends into the systemno longer a cause of suffering. <ref>httphttps://incarnateword.in/cwsa/29/peace-thebhakti-basis-of-thedevotion-sadhanaworship#p14p3</ref>

If it [Saturate your mind and vital with the consciousness] Truth and remain calm and still. It is separate, it should not suffer from them [pains]unsatisfied desire that all suffering arises; take your stand on a calm free from desire. Even for When that has come, all else of the painsDivine Truth, the body may suffer but the consciousness should not feel itself suffering or overpoweredLove and Ananda can come and stand securely upon it. <ref>http://incarnateword.in/cwsa/31/illness-and-healthdesire#p106p8</ref>

Physical mind The higher self-knowledge begins therefore as soon as man has got beyond his preoccupation with the relation of Nature and God to his superficial being, his most apparent self. One step is to know that this life is not all, to get at the conception of his own temporal eternity, to realise, to become concretely aware of that subjective persistence which supports is called the repetition immortality of old ideasthe soul. When he knows that there are states beyond the material and lives behind and before him, habitsat any rate a pre-existence and a subsequent existence, he is on the way to get rid of his temporal ignorance by enlarging himself beyond the immediate moments of Time into the possession of his own eternity. Another step forward is to learn that his surface waking state is only a small part of his being, movements or actions while to begin to fathom the abyss of the Inconscient and depths of the subconscious and subliminal and scale the heights of the superconscient; so he commences the removal of his psychological self-ignorance. A third step is to find out that there is something in him other than his instrumental mind, life and body , not only an immortal ever-developing individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness suffers from an apprehension as the divine Reality behind Nature and this world of beings; his mind opens to the thought or fear the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him. In his attempt to cast his existence into the calledmould of this enlarging self-for changeknowledge his whole view and motive of life, thought and action are progressively modified and transformed; his practical ignorance of himself, his nature and his object of existence diminishes: he has set his step on the path which leads out of the falsehood and suffering of a drawing back from it or limited and partial into the perfect possession and enjoyment of a dullness which does not receive the calltrue and complete existence.<ref>http://incarnateword.in/cwsa/3122/depressionthe-progress-to-knowledge-god-man-and-despondencynature#p69p18</ref>

VitalWhen desire ceases entirely, mentalgrief and all inner suffering also cease. The Vijnana takes up not only our parts of knowledge and will, but our parts of affection and delight and changes them into action of the divine Ananda. For if knowledge and force are the twin sides or powers of the action of consciousness, delight, emotive suffering—arise from a wrong functioning Ananda—which is something higher than what we call pleasure—is the very stuff of consciousness and the natural result of the mindinteraction of knowledge and will,force and self-awareness...can easily rank them in Both pleasure and pain, both joy and grief are deformations caused by the disturbance of harmony between our consciousness and the Falsehoodforce it applies, between our knowledge and will, that's all. But physical suffering is a breaking up of their oneness by a descent to me like a child being beatenlower plane in which they are limited, because here divided in Matterthemselves, restrained from their full and proper action, Falsehood turned into ignoranceat odds with other-force, other-consciousness, other-knowledge, which means there is no bad will—there is no bad other-will in Matter. The Vijnana sets this to rights by the power of its truth and a wholesale restoration to oneness and harmony, everything is inertia to the Right and the highest Law. It takes up all our emotions and ignorance: total ignorance turns them into various forms of the Truthlove and delight, even our hatreds, repulsions, ignorance causes of suffering. It finds out or reveals the Originmeaning they missed and by missing it became the perversions they are; it restores our whole nature to the eternal Good. It deals similarly with our perceptions and sensations and reveals all the delight that they seek, ignorance of the Possibilitybut in its truth, not in any perversion and wrong seeking and wrong reception; it teaches even ignorance of what needs our lower impulses to be lay hold on the Divine and Infinite in the appearances after which they run. All this is done so as not to suffer materially. This ignorance is everywhere in the cellsvalues of the lower being, and only but by a lifting up of the experience—and mental, vital, material into the experience of whatinalienable purity, in this rudimentary consciousnessthe natural intensity, is translated as suffering—can awakenthe continual ecstasy, arouse the need to know and be curedone yet manifold, and of the aspiration to be transformeddivine Ananda.<ref>http://incarnateword.in/agendacwsa/0723/septemberthe-conditions-of-28attainment-to-the-1966gnosis#p19p10</ref>

===VitalFinding the Psychic Being===

When The real Self is not anywhere on the surface but deep within and above. Within is the soul supporting an inner mind, inner vital resists the change from the human into the divine consciousness, what it inner physical in which there is defending is its right to sorrow a capacity for universal wideness and suffering and all with it for the things now asked for,—direct contact with the rest Truth of itself and things, varied and relieved no doubt by some vital or mental pleasures and satisfactionstaste of a universal bliss, but very partially relieved by them liberation from the imprisoned smallness and only for a timesufferings of the gross physical body. <ref>http://incarnateword.in/cwsa/2930/bhaktithe-yogapsychic-and-vaishnavismspiritual-realisations#p29p20</ref>

There The pure psychic being is something of the essence of Ananda, it comes from the delight-soul in the vital consciousness that would universe; but the superficial heart of emotion is overborne by the conflicting appearances of the world and suffers many reactions of grief, fear, depression, passion, short-lived and partial joy. An equal heart is needed for perfection, but not feel at home if only a passive equality; there were no must be the sense of a divine power making for good behind all experiences, a faith and will which can turn the poisons of the world to nectar, see the happier spiritual intention behind adversity, the mystery of love behind suffering , the flower of divine strength and joy in lifethe seed of pain. It This faith, ''kalyāṇa-śraddhā'', is needed in order that the heart and the whole overt psychic being may respond to the physical that fears secret divine Ananda and change itself into this true original essence. This faith and will must be accompanied by and open into an illimitable widest and abhors sufferingintensest capacity for love. For the main business of the heart, but its true function is love. <ref>http://incarnateword.in/cwsa/24/the vital takes it as part -power-of -the play -instruments#p12</ref> ===Rejection=== There is no need of lifesuffering. Refuse it when it comes.<ref>http://incarnateword.in/cwsa/31/sorrowresistances-sufferings-and-sufferingfalls#p7p14</ref>

It is not You have to stand back from the soul but the vital or rather something in feeling of suffering, anguish and apprehension, reject it that takes pleasure in groaning and weeping look quietly at the resistance, affirming always to yourself your will to change and in fact in sorrow insisting that it shall be done and suffering of all kindscannot fail to be done now or later with the divine help, because the divine help is there. It is then that the strength can come to you that will overcome the difficulties.<ref>httphttps://incarnateword.in/cwsa/31/sorrowdepression-and-sufferingdespondency#p10p73</ref>

Usually Gita discourages any excess of violence done to oneself; for the vital tries self within is really the Godhead evolving, it is Krishna, it is the Divine; it has not to resist be troubled and tortured as the call Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to changea divine light and strength and joy and wideness. That It is what is meant by revolt or opposition. If not one's self, but the band of the spirit's inner will insists enemies that we have to discourage, expel, slay upon the altar of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and forbids revolt or oppositionpains, the vital unwillingness may often take cohort of usurping demons that are the cause of the form soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of depression our self's real and dejection accompanied by a resistance diviner nature; these have to be sacrificed in the physical mind which supports harsher sense of the repetition of old ideasword, habits, movements or actions which whatever pain in going they may throw by reflection on the body consciousness suffers from an apprehension or fear of the called seeker.<ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p4</ref> ===Surrender=== There is no reason why suffering should be indispensable for changemaking progress. … If there is confidence, a drawing back from it or a dullness which does not receive if the callmind and vital consent to surrender and have full faith and reliance, then there may be difficulties but there is no suffering. <ref>http://incarnateword.in/cwsa/31/wrongresistances-movementssufferings-of-theand-vitalfalls#p50p15</ref>

Unfortunately, there …all suffering is the vital which pokes its nose into sign that the affair and takes surrender is not total. Then, when you feel in you a very perverse pleasure in increasing"bang", twistinglike that, sharpening the suffering. Now this deforms the whole system because instead of being an indicatorsaying, "Oh, sometimes this is bad" or "This circumstance is difficult," you say, "My surrender is not perfect." Then it becomes an occasion for enjoying 's all right. And then you feel the illness, for making oneself interestingGrace that helps you and leads you, and also having the opportunity you go on. And one day you emerge into that peace that nothing can trouble. You answer to pity oneself—all kinds of things which all come the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the vital and are all detestableDivine Grace. And that is the ''only'' way out, one more than anotherthere is no other. <ref>http://incarnateword.in/cwm/0615/1711-novembermay-19541967#p20p3</ref>

The thing With us the freedom consists in you which enjoys freedom from the darkness, limitation, error, suffering and wants it , transience of the ignorant lower Nature, but also in a total surrender to the Divine. Free action is part the action of the human vital—it Divine in us and through us; no other action can be free. <ref>http://incarnateword.in/cwsa/29/christianity-and-theosophy#p8</ref>There are constant fluctuations, persistent disappointments, innumerable falls and failures. No path of Yoga is really easy or free from these things difficulties or fluctuations; the way of bhakti is supposed to be the easiest, but still we find constant complaints that we describe as one is always seeking but never finding and even at the best there is a constant ebb and tide, ''milana'' and ''viraha'', joy and weeping, ecstasy and despair. If one has the faith or in the absence of faith the will to go through, one passes on and enters into the insincerity joy and perverse twist light of the divine realisation. If one gets some habit of true surrender, then all this is not necessary; one can enter into the vitalsunlit way. Or if one can get some touch of what is called pure bhakti, ''śuddhā bhakti'', then whatever happens that is enough; the way becomes easy, or if it cries out against sorrow does not, still this is a sufficient start to support us to the end without the sufferings and trouble and accuses falls that happen so often to the ignorant seeker.<ref>http://incarnateword.in/cwsa/31/the-right-attitude-towards-difficulties#p12</ref> ===Equality=== In the Divine and life and everybody else of torturing it, but for the most sadhak all vicissitudes are part of the sorrow path and, if he is a sadhak, he will recognise them as such though he may not understand their full meaning till afterwards—good and the trouble come bad fortune, outward happiness and suffering are to be taken with an unshaken equality and remain because trust in the perverse something Divine Wisdom till one has attained a position in which, united with the vital wants Divine Will, one can dominate them! . <ref>http://incarnateword.in/cwsa/31/sorrowresistances-sufferings-and-sufferingfalls#p6p8</ref>

The vital physical on the other hand is the vehicle of the nervous responses of our physical nature; it is the field Do not cherish suffering and instrument of the smaller sensations, desires, reactions of all kinds to the impacts of the outer physical and gross material lifesuffering will leave you altogether. This vital physical part (supported by the lowest part of the vital proper) Suffering is therefore the agent of most of the lesser movements of our external life; its habitual reactions and obstinate pettinesses are the chief stumbling-block in the way of the transformation of the outer consciousness by the Yogafar from being indispensable to progress. It The greatest progress is also largely responsible for most of the suffering made through a steady and disease of mind or body to which the physical being is subject in Naturecheerful equanimity. <ref>http://incarnateword.in/cwsacwm/2814/the-physical-consciousnesssuffering#p8p1</ref>

Thus the proper function Equality is a very important part of the life, the vital force, this Yoga; it is enjoyment necessary to keep equality under pain and possessionsuffering—and that means to endure firmly and calmly, both of them perfectly legitimatenot to be restless or troubled or depressed or despondent, because to go on in a steady faith in the Spirit created the world Divine Will. But equality does not include inert acceptance. If, for Anandainstance, enjoyment and possession there is temporary failure of some endeavour in the many by sadhana, one has to keep equality, not to be troubled or despondent, but one has not to accept the One, failure as an indication of the One by Divine Will and give up the endeavour. You ought rather to find out the many reason and meaning of the many too by failure and go forward in faith towards victory. So with illness—you have not to be troubled, shaken or restless, but you have not to accept illness as the many; Divine Will, but,—this is rather look upon it as an instance imperfection of the body to be got rid of as you try to get rid of vital imperfections or mental errors.<ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p18</ref> ==Overcoming Suffering in the first kind Parts of defect,—the separative ignorance gives the Being== ===Physical=== Physical sufferings are due to it attacks of the wrong form forces of desire and craving which vitiates the whole enjoyment and possession and imposes on Ignorance. But if one knows how to do it its opposites, want one can make them a means of purification. There are however better and sufferingless difficult means of purification. <ref>http://incarnateword.in/cwsa/2431/theillness-instruments-of-theand-spirithealth#p4p3</ref>

Something liking to suffer, nobody doubts that your external consciousness dislikes its suffering. The physical mind and consciousness of man hates its own suffering Endure and if left to itself dislikes also to see others sufferendure. But if you will try to fathom That’s the significance of your own admission of liking drama or of the turn towards drama—from which very few human beings escape—and if you go deep enough, you will find main impression: we must endure. And have endurance.The two absolutely indispensable things: keep a faith that there is something in the vital which likes suffering and clings to it for the sake of the drama; it is something below the surfacenothing can shake, not on the surfaceeven an apparently complete negation, but it is strong, almost universal in human nature and difficult to eradicate unless one recognises it and gets inwardly away from it. The mind and the physical of man do not like suffering for even if they did it would not be you are suffering any longer, but this thing in the vital wants it in order to give a spice to life.Pain and suffering even if you are necessary results of miserable (the Ignorance in which we live; men grow by all kinds of experiencebody, pain and suffering as well as their oppositesthat is), joy even if you are tired—endure. Hold on tight and happiness and ecstasyendure—have endurance. One can get strength from them if one meets them in the right wayThere. Many take a joy in pain and suffering when associated with struggle or endeavour or adventureWith that, but that is more because of the exhilaration and excitement of the struggle than because of suffering for its own sakeit's all right. <ref>http://incarnateword.in/cwsaagenda/3105/depressionoctober-and7-despondency1964#p61p3</ref>…for all nervous suffering, for example—bring into oneself a kind of immobility, as total as possible, at the place of pain, this has the effect of an anaesthetic. If one succeeds in bringing an inner immobility, an immobility of the inner vibrations, at the spot where one is suffering, it has exactly the same effect as an anaesthetic. It cuts off the contact between the place of pain and the brain, and once you have cut the contact, if you can keep this state long enough, the pain will disappear. You must form the habit of doing this. …

Intensely When one experiments with the upward and often looms larger than the greater sum downward turnings, one sees that the bodily complaint as such has nothing to do with the pain. The body may suffer very much or not at all, although its condition is exactly the same. It is the turn of pleasure; precisely because the latter consciousness that makes all the difference.<ref>https://incarnateword.in/cwm/15/wrong-thinking-and-illness#p10,p11</ref><center>~</center>It is normalgood for the physical to be more and more conscious, we do but it should not treasure be overpowered by the things of which itbecomes aware or badly affected or upset by them. A strong equality and mastery and detachment must come in the nerves and body as in the mind, hardly even observe which will enable the physical to know and contact these things without feeling any disturbance; it unless it intensifies into some acuter form should know and be conscious and reject and throw away the pressure of itselfthe movements in the atmosphere, not merely feel them and suffer.<ref>https://incarnateword.in/cwsa/31/food#p30</ref><center>~</center>There are two ways to meet all that[opposition, calumny, attacks, persecution, into a wave misfortunes of happinessmany kinds, adverse conditions and circumstances, a crest of joy pain, illness, assaults from men or ecstasyforces. To want what ]—first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine wants in and unshaken by all sincerity suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the essential condition inner physical, for peace that can more easily attune itself to the divine Will, and joy then there is a division in life. Almost all human miseries come from the fact that human being as if there were two beings are almost always persuaded they know better than , one within, calm, strong, equal, unperturbed, a channel of the Divine what they need Consciousness and what life Force, one without, still encroached on by the lower Nature… There is supposed to bring also the way of the psychic,—when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them. The majority of human beings want other human beings to behave according to turn all their own expectations movements Godward. If the psychic is strong and life circumstances to follow their own desiresmaster throughout, hence they suffer then there is no or little subjective suffering and the objective cannot affect either the soul or the other parts of the consciousness—the way is sunlit and a great joy and sweetness are unhappythe note of the whole sadhana.<ref>http://incarnateword.in/agendacwsa/1331/februaryresistances-sufferings-5and-1972falls#pp7</ref>

===Psychic BeingVital===

The sufferings Mostly however the ''constant'' recurrence of depression and distress despair or of doubt and revolt is due to a mental or vital formation which come takes hold of the vital mind and makes it run round always in the same circle at the slightest provoking cause or even without cause. It is like an illness to people are part of their karmawhich the body consents from habit and from belief in the illness even though it suffers from it, and once started the illness runs its habitual course unless it is cut short by some strong counteracting force. If once the body can withdraw its consent, the illness immediately or quickly ceases… So too if the vital mind withdraws its consent, part of refuses to be dominated by the experience habitual suggestions and the being has habitual movements, these recurrences of depression and despair can be made soon to go through on its way through life after life till cease. But it is ready not easy for spiritual changethis mind, once it has got into the habit of consent, even a quite passive and suffering and reluctant consent, to cancel the habit and get rid of the black circle. It can be done easily only when the mind refuses any longer to believe in the suggestions or accept the ideas or feelings that start the circle. <ref>http://incarnateword.in/cwsa/3130/resistancesthe-sufferingsemergence-andor-coming-forward-of-the-fallspsychic#p8p45</ref>

Outward Do not listen to the clamour of the adverse vital Force which has been attacking you, its reasonings or its wrong emotional suggestions—it only wants you to fall from happiness , to suffer and to descend into a lower consciousness and lose your progress. Get back into the true spirit of love and closeness, surrender and confidence and Ananda and remain there—then in due time all problems and difficulties will solve themselves as the light and power of the Truth descend into the still weak and obscure parts of the nature. <ref>https://incarnateword.in/cwsa/31/dealing-with-hostile-attacks#p45,p46</ref> ===Mental=== We say unhappiness has come with the mind which has become conscious of it. Mark that I am trying to lead you to something which is not so stupid, for in the ancient Teaching it was said, “Change your consciousness and suffering what appears to you unfortunate will not so appear to you any longer.” The Buddha taught that if you are free from desire, things that seemed to you unfortunate would no longer seem to be taken with you unfortunate at all. Therefore, we come to this: it is the thought you have about it which makes you consider this or that thing unfortunate. If you thought an unshaken equality event happy, it would become happy for you; and trust that is what it is, in fact. In most cases when the Divine Wisdom till one thought has attained accepted that a position thing “ought” to be, for whatever reason, it is no longer unhappy; when the thought has not accepted this, it finds this unhappy. So, as long as you are in whichthe field of emotions, of sentiments and thoughts, all this is true. That is, united the notion of “unhappiness” has entered the world with the Divine Willcapacity to consider that things were unfortunate. You follow the logic? Thus, one can dominate themplants do not suffer because they do not know that they suffer and animals do not suffer because they do not know that they suffer. <ref>httphttps://incarnateword.in/cwsacwm/3104/resistances7-sufferings-andapril-falls1951#p8p51</ref>

This divine compassion The most material consciousness, the most material mind, is based on a sublime in the habit of having to be whipped into acting, into making effort and eternal joy which alone has the strength moving forward, ...So it needs very concrete, very tangible and the power VERY REPEATED experiences to deliver be convinced that behind all its difficulties, there is a Grace; behind all its failures, there is the world from Victory; behind all its ignorance pain and suffering and miserycontradictions, there is Ananda. Of all the efforts, this is the one that has to be repeated most often: you are constantly forced to stop, put an end to, drive away, convert a pessimism, a doubt or a totally defeatist imagination. <ref>http://incarnateword.in/cwmagenda/1505/5october-february7-19561964#p5p22</ref>

It So long as you take it seriously, so long as you justify the movement, so long as somewhere in the mind there's the idea, "After all, it is quite natural, I was ill-treated and I suffer from the ill-treatment", then it is finished, it will never go. But if you begin to understand that it is a sign of weakness, of inferiority—naturally, of a very considerable egoism, a narrow-mindedness, and above all of a pettiness of the feelings, a small-heartedness—if you understand that, you can fight it. But your thoughts should be in agreement. If there is the attitude, "I have been hurt, I am suffering, I am going to show that I am suffering", then it is like that. I am not going so far as to mention people who nurse a fairly secret spirit of vengeance and say, "I have been made to suffer, I shall make them suffer." This indeed becomes nasty enough for people to notice that it should not exist—though it is not always easy to resist. You can make use of the inner reason and can tell yourself something which is very true: that in our being it is only egoism which always suffers, and that suffers if there was no egoism there would be no suffering, and always that if one wants the spiritual life, one must overcome his egoism. So the first thing to do is to look straight at this suffering, perceive to unite what an extent it is the expression of a very petty egoism and then sweep the place clean, make a clean ground and say, "I don't want this dirt, I am going to clean my inner chamber." <ref>http://incarnateword.in/cwm/06/17-november-1954#p16,p17</ref> ==Religion and Suffering== Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the divine consciousness joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but cannot because rather bliss of immortality is the outer consciousnesseternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being. Mother…Religion in fact is not knowledge, really I am sufferingbut a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.<ref>http://incarnateword.in/cwmcwsa/23/the-lower-triple-purusha#p3</ref> ==Suicide==Suicide is the worst way that anyone could take to get out of a spiritual difficulty. It only increases and prolongs the difficulty; for it continues it after death, the struggle, the suffering in an exaggerated form and it has to be faced again in another life. The dissolution of the physical elements into Nature would leave the mind and vital as they are, with all their problems present and unsolved. <ref>https://incarnateword.in/cwsa/1431/calmdealing-with-depression-and-despondency#p2p61</ref>

Dropping the body because of a difficulty does not enable one to come back with a better body. One comes back with the same difficulty to solve. <ref>https://incarnateword.in/cwsa/31/dealing-with-depression-and-despondency#p49</ref>Sadhana has to be done in the body, it cannot be done by the soul without the body.When the body drops, the soul goes wandering in other worlds—and finally it comes back to another life and another body.Then all the difficulties it had not solved meet it again in the new life.every time So what is the use of leaving the body?Moreover if one throws away the body wilfully, one suffers much in the other worlds, and when one is unhappyborn again, wellit is in worse, it not in better conditions. The only sensible thing is one more suffering added to face the collective suffering of the Divinedifficulties in this life and this body and conquer them. <ref>httphttps://incarnateword.in/cwmcwsa/0631/26dealing-maywith-1954depression-and-despondency#p22p52,p53,p54</ref> =More on Suffering=

There is nothing that could be called suffering. All that is necessary is to change one's state of consciousness. That is all. …if you yourself succeed in changing your state of consciousness and enter this condition of bliss, you can see others still quarrelling, fighting, being unhappy, suffering and feeling miserable, and you yourself feel that everything is so harmonious, so wonderful, so sweet, so pleasant, and you say: “Well, why don’t they do what I do?” But the trouble is that everybody is not ready to do that! And for those who remain in the ordinary consciousness, for them suffering is something very real. <ref>https://incarnateword.in/cwm/05/9-december-1953#p22</ref><center>~</center>''In Q. Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children—the Divine Mother in Savitri'?''

''A.''It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance.... <ref>httphttps://incarnateword.in/cwm/05/9-december-1953#p29,p30</ref><center>~</center>But is the Divine then something so terrible, horrible or repellent that the idea of its entry into the physical, its divinising of the human should create this shrinking, refusal, revolt or fear?'' I can understand that the unregenerate vital attached to its own petty sufferings and pleasures, to the brief ignorant drama of life, should shrink from what will change it. But why should a God-lover, a God-seeker, a sadhak fear the divinisation of the consciousness! Why should he object to becoming one in nature with what he seeks, why should he recoil from ''sādṛśya-mukti''? Behind this fear there are usually two causes: first, there is the feeling of the vital that it will have to cease to be obscure, crude, muddy, egoistic, unrefined (spiritually), full of stimulating desires and small pleasures and interesting sufferings (for it shrinks even from the Ananda which will replace them); next, there is some vague ignorant idea of the mind, due, I suppose, to the ascetic tradition, that the divine nature is something cold, bare, empty, austere, aloof, without the glorious riches of the egoistic human vital life. As if there were not a divine vital and as if that divine vital is not itself and, when it gets the means to manifest, will not make the life on earth also infinitely more full of beauty, love, radiance, warmth, fire, intensity and divine passion and capacity for bliss than the present impotent, suffering, pettily and transiently excited and soon tired vitality of the still so imperfect human creation!<ref>http://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p36</ref><center>~</center>The universe is certainly or has been up to now in appearance a rough and wasteful game with the dice of chance loaded in favour of the Powers of darkness, the Lords of obscurity, falsehood, death and suffering. But we have to take it as it is and find out—if we reject the way out of the old sages—the way to conquer. Spiritual experience shows that there is behind it all a wide terrain of equality, peace, calm, freedom, and it is only by getting into it that we can have the eye that sees and hope to gain the power that conquers.<ref>http://incarnateword.in/cwsa/28/the-hostile-forces-and-hostile-beings#p15</ref>