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=Why What Is Anger Manifests in the Human Instrument?=
These things [Anger] come in the course is a violent reaction of the sadhana because the sadhak vital to some shock that is liberating himself from unpleasant to it; and when it involves words or thoughts, the lower nature and trying mind responds to turn towards the Mother influence of the vital and live also reacts violently. Any expression of anger is the sign of a lack of self-control.<ref>http://incarnateword.in her divine consciousness /cwm/16/11-may-1966#p4</ref><center>~</center>...anger, all these movements of violence are necessarily movements of ignorance and limitation, with all the higher natureweakness that limitation represents. The forces of [Based on Aphorism<51>-O To hate the sinner is the lower nature do not want that and so they make these rushes worst sin, for it is hating God; yet he who commits it glories in order to recover their rulehis superior virtue. ] <ref>httpshttp://incarnateword.in/cwsacwm/3110/angeraphorism-and-violence50#p22,p21p8</ref>
==Weakness in the Vital The Natureof Anger== All your troubles, depression, discouragement, disgust, fury, all, all come from the vital. It is that which turns love into hate, it is that which induces the spirit of vengeance, rancour, bad will, the urge to destroy and to harm. Your will is like... like a withering plant. All resentment, disgust, fury, all despair, grief, anger—all that comes from this gentleman. For it is energy in action.<ref>http://incarnateword.in/cwm/05/9-september-1953#p26</ref>
Anger and vengeance belong to a lower humanity, the humanity of yesterday and not of tomorrow. <ref>http://incarnateword.in/cwm/10/aphorism-210-211#p3</ref>
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It [an outburst of anger] is really simply the recurrence of an old habit of the nature. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p4</ref>
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It The fact that the anger comes with such force is true there itself enough to show that it is something not in your character which answers you that it is, but that it comes from outside. It is a rush of force from the universal nature that tries to take possession of the individual being and make that being act according to the will of this outside force of anger. All movements, all vibrations are general—they enter, they go out, they move about—but they rush upon you and enter into you only not according to the extent you leave will of the door in you open. And if you have, besides, some affinity with these forces, you may get angry without even knowing why. Everything is everywhere and it is arbitrary to draw limitssoul within. <ref>http://incarnateword.in/cwmcwsa/0431/3anger-marchand-1951violence#p11p20</ref>
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For example, every movement of impatience, every movement of anger, every movement of violence, every tendency to dissimulation, every deformation of the truth, whether big or small, every bad will, every partial judgment, every preference, every encouragement to bad taste and to... yes, to vulgarity, all this is constantly in the way. All this, every one of these movements, big or small, passing or lasting, all are like so many stones to build the wall to prevent yourself from progressing. It is not one thing only, there are hundreds of them, thousands. It is enough to have a preference in oneself, it is enough to be impatient, enough to have a little desire to conceal something, enough to feel a disgust, a distaste for effort, it is enough... anything at all is enough, which has something to do with desires, repulsions, all that, for it to impede your progress. <ref>http://incarnateword.in/cwm/07/7-september-1955#p42</ref>
''Q:Will you please explain to me why I felt a trembling when Z was displeased?'' A: Vital movements (desire, anger, fright, etc.) produce vibrations, which spread through the atmosphere like waves of electricity ===Anger and strike those who are open, sensitive or weak. <ref>http://incarnateword.in/cwm/17/16-september-1933#p2</ref> <center>~</center>Thought Formations===
AgitationWhen you have a thought, violencea well-made mental formation which goes out of you, anger, all these things are always, without exception, signs it becomes an independent entity and continues on its way and it does that for which it was made. It continues to act independently of weaknessyou. And especially when one gets carried away in his speech and says things one should not say, this indeed That is the sign of why you must be on your guard. If you have made such a frightful mental weakness—mental formation and vital—frightful. Otherwise you may hear all the insults in the worldit has gone out, people may tell you all possible stupiditiesit has gone out to do its work; if and after a time you are find out that it was perhaps not weaka very happy thing to have a thought like that, you may perhaps that this formation was not smile outwardlyvery beneficial; now that it has gone out, it is very difficult for you to get hold of it is again. Supposing in a moment of great anger (I do not always good taste to smilesay that you do so, but deep within still when youwere in quite a rage against someone, you are smiling, said: "Ah! couldn't some misfortune befall him?" Your formation has gone on its way. It has gone out and you let have no longer any control over it pass, ; and it goes and organises some misfortune or other: it does not touch you.is going to do its work.And after sometime the misfortune arrives.Happily, you do not usually have sufficient knowledge to tell yourself: "Oh! It is I who am responsible", but that is the truth.<ref>http://incarnateword.in/cwm/0605/131-octoberjuly-19541953#p81p13</ref>
<center>~</center>===Anger and Memory===
But if you feel It is this succession of experiences and it is this fact of an indirect or secondary action of the experiencing consciousness under the conditions of our mentality that bring in the device of Memory. For a primary condition of our mentality is division by the moments of Time; there is an inability to get its experience or to hold its experiences together except under the conditions of this self-division by the moments of Time. In the vibrations which come from immediate mental experience of a wave of becoming, a conscious movement of being, there is no action or need of memory. I become angry,—it is an act of sensation, not of memory; I observe that I am angry,—it is an act of perception, not of memory. Memory only comes in when I begin to relate my experience to the other person who throws on you all his violence successions of Time, when I divide my becoming into past, present and future, when I say, "I was angry a moment ago", or "I have become angry and am still in anger", or "I was angry once and will be again if you feel this... at first it does..there is the same occasion. " Memory may indeed come immediately and thendirectly into the becoming, if the occasion of the movement of consciousness is itself wholly or partly a thing of the past, suddenly—for example, if there is a response; recurrence of emotion, such as grief or anger, caused by memory of past wrong or suffering and not by any immediate occasion in the present or else caused by an immediate occasion reviving the memory of a past occasion. Because we cannot keep the past in us on the surface of the consciousness,—though it is always there behind, within, subliminally present and then if you yourself begin often even active,—therefore we have to get into a temperrecover it as something that is lost or is no longer existent, you may be sure and this we do by that you repetitive and linking action of the thought-mind which we call memory,—just as we summon things which are as weak as henot within the actual field of our limited superficial mind-experience by the action of the thought mind which we call imagination, that greater power in us and high summoner of all possibilities realisable or unrealisable into the field of our ignorance. <ref>http://incarnateword.in/cwmcwsa/0621/13memory-ego-and-octoberself-1954experience#p82p8</ref>
===Invasion through Vital ForcesAnger and Self Forgetfulness ===
Vital forces can attack This power of exclusive concentration is not confined to absorption in a particular character or type of working of one's larger self, but extends to a complete self-forgetfulness in the particular action in which we happen at the moment to be engaged. The soldier forgets himself in the act and becomes the charge and the mind fury and dothe slaying. Many receive suggestions from them through In the brainsame way the man who is overcome by intense anger, so forgets himself as it is quite possible that commonly said, or as it may be felt as coming has been still more aptly and forcibly put, becomes anger: and these terms express a real truth which is not the whole truth of the man's being at the time, but a practical fact of his conscious energy in through the head from aboveaction. That He does not mean forget himself, forgets all the rest of himself with its other impulses and powers of self-restraint and self-direction, so that it came from regions above he acts simply as the energy of the mind (higher Mindpassion which preoccupies him, intuition or Overmind)becomes that energy for the time being. Correct reasoning means no more than coherent argument from a certain standpoint and does not validate a fit of anger or indicate This is as far as self-forgetfulness can go in the normal active human psychology; for it must return soon to the wider self-aware consciousness of which this self-forgetfulness is only a non-adverse sourcetemporary movement. <ref>http://incarnateword.in/cwsa/3121/attacksexclusive-concentration-of-consciousness-force-byand-the-hostile-forcesignorance#p26p9</ref>
==Impurities in the SubconscientWhere does Anger find Expression?==
The subconscient is ===In the support of habitual action—it can support good habits as well as bad. <ref>https://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p23</ref>Physical Plane===
Anger, fear, jealousy touch the heart no doubt just as they touch the mind but they rise from the navel region and entrails (i.e. the lower or at highest the middle vital). Stevenson has a striking passage in ''Kidnapped'' where the hero notes that his fear is felt primarily not in the heart but the stomach. <ref>https://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p30</ref>
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It [''a vibration of anger which entered the body from behind the shoulder blades''] must have been an indication of the source and location of the suggestion or influence. Either thoughts or vibrations or some pressure of wrong force can be felt being thrown or sent in a very concrete way when the consciousness is open. When it is not, they come in without being noticed, only the result is felt.
<ref>http://incarnateword.in/cwsa/31/attacks-by-the-hostile-forces#p27</ref>
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''Q.'' Will you please explain to me why I felt a trembling when Z was displeased?''
First of all''A:'' Vital movements (desire, it is the subconscient that has to become consciousanger, and indeed the main difficulty of the integral transformation is that things are constantly rising up from the subconscient. You think you have got a certain movement under control—angerfright, for exampleetc. You try very hard to control your anger and succeed to some extent) produce vibrations, then suddenly it rises up again for some reason unknown to you, as if you hadn't done anything at all, and you have to start all over again. If it were which spread through the transformed part of the being going back to its old ways, it would be most depressing, but it is not atmosphere like that. It is the material part, the material life which is sustained, supported, so to say, by a subconscient life. And this subconscient is beginning to get individualised around some people; it has certain affinities with a kind waves of subconscient somewhat like our own, electricity and that is where the things you have repressed or thrown out of your nature go to—and one fine day they rise up again. But if you strike those who are able to bring the light into the subconscient and make it consciousopen, this will no longer happensensitive or weak.<ref>httphttps://incarnateword.in/cwm/1517/616-januaryseptember-19511933#p16p1,p2</ref>
===The Existence of Hostile forcesForces in the Vital Plane===
The hostile This terrestrial world, this human world is constantly invaded by the forces exist and have been known to Yogic experience ever since of the days neighbouring world, that is, of the Veda and Zoroaster in Asia (and vital world, the mysteries of Egypt and Chaldea and subtler region beyond the Cabbala) fourfold earth-atmosphere; and in Europe also from old times. These things of course cannot be felt or known so long as one lives in the ordinary mind and its ideas and perceptions—for there there are only two categories of influences recognisable, this vital world which is not under the ideas and feelings and actions influence of oneself and others and the play of environment and physical psychic forces. But once one begins to get or the inner view psychic consciousness is essentially a world of thingsill-will, it is different. One begins to experience that all is an action of forcesdisorder, disequilibrium, forces indeed of Prakriti psychological as well as physical which play upon our nature—and these are conscious forces or are supported by a consciousness or consciousnesses behindall the most anti-divine things one could imagine. One This vital world is in constantly penetrating the midst of a big universal working physical world, and being much more subtle than the physical, it is impossible any longer very often quite imperceptible except to explain everything as the result a few rare individuals. There are entities, beings, wills, various kinds of one's own sole and independent personality. You yourself individualities in that world, who have at one time written that your crises all kinds of despair etc. came upon you as if thrown on you intentions and worked make use of every opportunity either to amuse themselves out without your being able to determine if they are small beings or put an end to them. That means an action of universal forces do harm and not merely an independent action of your own personality, though it is something in your nature of which create disorder if they make use. But you are not conscious, and others also, of this intervention and pressure at its source for the reason I statebeings with a greater capacity. Those in And the Asram who latter have developed the inner view a very considerable power of things on penetration and suggestion, and wherever there is the vital plane have plenty of experience of least opening, the hostile forces. Howeverleast affinity, they rush in, you need not personally concern yourself with for it is a game which delights them so long as they remain incognito.<ref>https://incarnateword.in/cwsa/28/the-hostile-forces-and-hostile-beings#p1</ref>
Besides, they are very thirsty or hungry for certain human vital vibrations which for them are a rare dish they love to feed upon; and so their game lies in exciting pernicious movements in man so that man may emanate these forces and they be able to feed on them just as they please. All movements of anger, violence, passion, desire, all these things which make you abruptly throw off certain energies from yourself, project them from yourself, are exactly what these entities of the vital world like best, for, as I said, they enjoy them like a sumptuous dish. Now, their tactics are simple: they send you a little suggestion, a little impulse, a small vibration which enters deep into you and through contagion or sympathy awakens in you the vibration necessary to make you throw off the force they want to absorb. <ref>https://incarnateword.in/cwm/08/12-december-1956#p41,p42</ref>
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All these movements come from outside, from the universal lower nature, or are suggested or thrown upon you by adverse forces—adverse to your spiritual progress. Your method of taking them as your own is again a wrong method; for by doing that you increase their power to recur and take hold of you. If you take them as your own, that gives them a kind of right to be there. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p23</ref>
It is the same thing for anger. It is very clear, one receives it suddenly, not even from a person, from the atmosphere—it is there—and then all of a sudden it enters you and usually it gets hold of you from below and then rises up and pushes you, and so off you go. A minute earlier you were not angry, you were quite self-possessed, you had no intention of losing your temper. And this seizes you so strongly that you can't resist—because you are not sufficiently conscious, you let it enter you, and it makes use of you—you... what you call "yourself", that is to say, your body; for apparently (I say apparently) it is something separate from your neighbour's body. But that is only an optical illusion, because =Why Anger Manifests in fact all the time there are what may be called particles, even physical particles, like a sort of radiation which comes out of the body and gets mixed with others; and because of this, when one is very sensitive, one can feel things at a distance. <ref>http://incarnateword.in/cwm/08/8-february-1956#p1</ref>Human Instrument?=
Nature, oh how she plays with men! Good heavens, when you see how it is, oh! Truly it is enough to make you revolt. I don't understand how they do not revolt. ...She sends round a wave of desire, and they are all like sheep running after their desires; she sends round a wave of violence, they are once again like other sheep living in violence, and so on, for everything. Anger—she just does "poof", and everybody gets into a rage. She has but to make a gesture—a gesture of her caprice—and the human mobs follow. Or else it passes from one to another, just like that; they don't know why. They are asked, "Why?"—"Well, suddenly I felt angry. Suddenly I was seized by desire." Oh! It is shameful. <ref>https://incarnateword.in/cwm/06/24-march-1954#p18</ref>
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...there are two ways of deceiving oneself, which are very different. For example, you may very well be shocked by certain things, not for personal reasons, but precisely in your goodwill and eagerness to serve the Divine, when you see people behaving badly, being selfish, unfaithful and treacherous. There is a stage where you have overcome these things and no longer allow them to manifest in yourself, but to the extent that you are linked to the ordinary consciousness, the ordinary point of view, the ordinary life, the ordinary way of thinking, they are still possible, they exist latently because they are the reverse of the qualities that you are striving to attain. And this opposition still exists—until you rise above it and no longer have either the quality or the defect. So long as you have the virtue, its opposite is always latent in you; it is only when you are above both the virtue and the defect that it disappears.
There So this kind of indignation that you feel comes from the fact that you are always hostile forces not altogether above it; you are at the stage where you thoroughly disapprove and could not do it yourself. Up to that try point there is nothing to stop or break the experiencesay, unless you give a violent outer expression to your indignation. If they come inanger intervenes, it is because there is a sign that there complete contradiction between the feeling you want to have and how you react to others. Because anger is something in a deformation of the beingvital power, an obscure and wholly unregenerated vital or physical, a vital that either responds or is too inert still subject to opposeall the ordinary actions and reactions. When this vital power is used by an ignorant and egoistic individual will and this will meets with opposition from other individual wills around it, this power, under the pressure of opposition, changes into anger and tries to obtain by violence what cannot be achieved solely by the pressure of the force itself. Besides, anger, like every other kind of violence, is always a sign of weakness, impotence and incapacity.
The hostile forces do not need a cause for attacking—they attack whenever and whoever they can. What one has And here self-deception comes solely from the approval given to see is that nothing responds it or admits them. <ref>https://incarnateword.in/cwsa/31/attacks-by-the-hostile-forces#p3flattering epithet attached to it—because anger can only be something blind, ignorant and asuric, that is to say,p4</ref>contrary to the light.
[Based on Aphorism<51>-O When I hear of a righteous wrath, I wonder at man's capacity for self-deception.]<ref>https://incarnateword.in/cwm/10/aphorism-51#p4,p5,p6,p7</ref>
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The obstacles These things come in the course of the sadhana because the sadhak is liberating himself from the lower nature and trying to turn towards the Mother and live in her divine consciousness and the attacks are no proof that a man is not fit for Yogahigher nature. There is no one practising Yoga who does The forces of the lower nature do not get them. Even those who have become great siddha Yogis had them during want that and so they make these rushes in order to recover their time of sadhanarule. <ref>https://incarnateword.in/cwsa/31/attacksanger-byand-the-hostile-forcesviolence#p1p20</ref>
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In the ordinary life people accept the vital movements, anger, desire, greed, sex, etc. as natural, allowable and legitimate things, part of the human nature. Only so far as society discourages them or insists to keep them within fixed limits or subject to a decent restraint or measure, people try to control them so as to conform to the social standard of morality or rule of conduct. Here, on the contrary, as in all spiritual life, the conquest and complete mastery of these things is demanded. That is why the struggle is more felt, not because these things rise more strongly in sadhaks than in ordinary men, but because of the intensity of the struggle between the spiritual mind which demands control and the vital movements which rebel and want to continue in the new as they did in the old life. As for the idea that the sadhana raises up things of the kind, the only truth in that is this that, first, there are many things in the ordinary man of which he is not conscious, because the vital hides them from the mind and gratifies them without the mind realising what is the force that is moving the action—thus things that are done under the plea of altruism, philanthropy, service, etc. are largely moved by ego which hides itself behind these justifications; in yoga the secret motive has to be pulled out from behind the veil, exposed and got rid of. Secondly, some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis. Here again, in sadhana one has to become conscious of these suppressed impulses and eliminate them—this may be called rising up, but that does not mean that they have to be raised up into action but only raised up before the consciousness so as to be cleared out of the being.
It As for some men being able to control themselves and others being swept away, that is not due to difference of temperament. Some men are sattwic and control comes easy to them, up to a certain point at least; others are more rajasic and find control difficult and often impossible. Some have a fact that strong mind and mental will and others are vital men in whom the Rajayogin or others vital passions are stronger and more on the surface. Some do not attacked by environmental forcesthink control necessary and let themselves go. Whether moksha In sadhana the mental or transformation moral control has to be replaced by the aim, all are attacked—because spiritual mastery—for that mental control is only partial and it controls but does not liberate; it is only the vital forces want neither liberation nor transformationpsychic and spiritual that can do that. Only That is the Yogins speak of it main difference in general terms as Rakshasi Maya or this respect between the ordinary and the attacks spiritual life. <ref>https://incarnateword.in/sabcl/24/transformation-of kamā-the-vital-i#p29, krodha, lobha,—they don't trace these things to their sources or watch how they come in—but the thing itself is known to all.p30</ref>
Naturally, the hostile forces are always on the watch to rob what they can of the things received by the sadhak—not that they profit by them, but they prevent them from being used to build up the divine in life. <ref>https://incarnateword.==Weakness in/cwsa/31/attacks-by-the-hostile-forces#p6,p7</ref>Vital Nature==
==Invasion through Suggestions== You live surrounded by peopleIt is true there is something in your character which answers to this force of anger. These people themselves have desiresAll movements, stray wishes, impulses which all vibrations are expressed through them and have all kinds of causesgeneral—they enter, but take in their consciousness an individual form. For examplethey go out, they move about—but they rush upon you and enter into you only to put it the extent you leave the door in very practical terms: you open. And if you have a father, a motherbesides, some affinity with these forces, brothersyou may get angry without even knowing why. Everything is everywhere and it is arbitrary to draw limits. <ref>http://incarnateword.in/cwm/04/3-march-1951#p11</ref><center>~</center>All your troubles, sistersdepression, friendsdiscouragement, comrades; each one has his own way of feelingdisgust, willingfury, and all those with whom you are in relation expect something from you, even as you expect something all come from themthe vital. That something they do not always express to youIt is that which turns love into hate, but it is more or less conscious in their being, and it makes formations. These formations, according to each one's capacity of thought and that which induces the strength spirit of his vitalityvengeance, rancour, are more or less powerfulbad will, but they have their own little strength which is usually much the same as yours; urge to destroy and so what those around to harm. It is that which discourages you wantwhen things are difficult and not to its liking. And it has an extraordinary capacity for going on strike! When it is not satisfied, desire, hope or expect from you enters it hides in this way in the form of suggestions very rarely expressed, but which you absorb without resistance a corner and which suddenly awaken within does not budge. And then you a similar desirehave no more energy, no more strength, a similar you have no courage left. Your will, a similar impulseis like...like a withering plant. This happens from morning to nightAll resentment, disgust, fury, and again from night to morningall despair, for these things don't stop while you are sleepinggrief, but on the contrary are very often intensified because your consciousness anger—all that comes from this gentleman. For it is no longer awake, watching and protecting you to some extentenergy in action. <ref>httpshttp://incarnateword.in/cwm/0805/129-decemberseptember-19561953#p39p26</ref><center>~</center>Agitation, violence, anger, all these things are always, without exception, signs of weakness. And especially when one gets carried away in his speech and says things one should not say, this indeed is the sign of a frightful mental weakness—mental and vital—frightful. Otherwise you may hear all the insults in the world, people may tell you all possible stupidities; if you are not weak, you may perhaps not smile outwardly, for it is not always good taste to smile, but deep within you, you are smiling, you let it pass, it does not touch you. ...
But if you feel the vibrations which come from the other person who throws on you all his violence and anger, if you feel this... at first it does... and then, suddenly, there is a response; and then if you yourself begin to get into a temper, you may be sure that you are as weak as he. <ref>https://incarnateword.in/cwm/06/13-october-1954#p81,p82</ref>
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There are people, for instance, who are short-tempered by nature and haven't succeeded in controlling their anger. Well, if with an aspiration or by some method or other they have managed to receive some higher vital forces, instead of this calming their irritation or anger... because they have no self-control it increases their anger, that is, their irritability, their movement of violence is full of a greater force, a greater energy, and becomes much more violent. So it is well said that to be in contact with universal forces does not make one progress. But this is because they make a bad use of them. Yet naturally in the long run, this bad use diminishes the capacity of receiving; but it takes time, it is not immediate. So it is very important to put yourself in a good condition to receive the higher forces and not the lower ones, and secondly, when you have received them use them for the best thing possible, in order to prepare yourself to receive those which are of a higher quality. But if you open yourself, receive the forces and afterwards, being satisfied with having received them you let yourself fall into all the ordinary movements, well, you close the door and the force no longer returns. <ref>http://incarnateword.in/cwm/07/4-may-1955#p19</ref>
And this is quite common, so common that it is quite natural and so natural that you need special circumstances and most unusual occasions to become aware of it. Naturally, it goes without saying that your own responses, your own impulses, your own wishes have a similar influence on others, and that all this becomes a marvellous mixture ==Impurities in which might is always right! <ref>https://incarnateword.in/cwm/08/12-december-1956#p39</ref>the Subconscient==
==Invasion through Others==The subconscient is the support of habitual action—it can support good habits as well as bad. <ref>https://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p23</ref><center>~</center>First of all, it is the subconscient that has to become conscious, and indeed the main difficulty of the integral transformation is that things are constantly rising up from the subconscient. You think you have got a certain movement under control—anger, for example. You try very hard to control your anger and succeed to some extent, then suddenly it rises up again for some reason unknown to you, as if you hadn't done anything at all, and you have to start all over again. If it were the transformed part of the being going back to its old ways, it would be most depressing, but it is not like that. It is the material part, the material life which is sustained, supported, so to say, by a subconscient life. And this subconscient is beginning to get individualised around some people; it has certain affinities with a kind of subconscient somewhat like our own, and that is where the things you have repressed or thrown out of your nature go to—and one fine day they rise up again. But if you are able to bring the light into the subconscient and make it conscious, this will no longer happen.<ref>http://incarnateword.in/cwm/15/6-january-1951#p16</ref>
Each one has around him an atmosphere made of the vibrations that come from his character, his mood, his way of thinking, feeling, acting. These atmospheres act and react on each other by contagion; the vibrations are contagious; that is to say, we readily pick up the vibration of someone we meet, especially if that vibration is at all strong. So it is easy to understand that someone who carries in and around himself peace and goodwill, will in a way impose on others at least something of his peace and goodwill, whereas scorn, irritability and anger will arouse similar movements in others. ==The explanation of many events may be found along this line—although, Existence of course, it is not the only explanation! <ref>http://incarnateword.in/cwm/16/30-october-1933#p3</ref> <center>~</center>Hostile forces==
Someone comes It is the same thing [coming from inside oneself] for anger. It is very clear, one receives it suddenly, not even from a person, from the atmosphere—it is there—and then all of a sudden it enters you and insults usually it gets hold of you or says unpleasant things to from below and then rises up and pushes you; , and if so off you begin to vibrate in unison with this anger or this ill-willgo. A minute earlier you were not angry, you feel were quite weak and powerless and usually self-possessed, you make a fool had no intention of yourselflosing your temper. But if And this seizes you so strongly that you can't resist—because you manage to keep within yourselfare not sufficiently conscious, especially in your head, a complete immobility which refuses to receive these vibrations, then at the same time you feel a great strengthlet it enter you, and the other person cannot disturb youit makes use of you—you... If what you remain very quietcall "yourself", even physicallythat is to say, and when violence your body; for apparently (I say apparently) it is something separate from your neighbour's body. But that is directed at youonly an optical illusion, you because in fact all the time there are able to remain very quietwhat may be called particles, very silenteven physical particles, very still, well, that has like a power not only over you but over sort of radiation which comes out of the other person also. If you don't have all these vibrations body and gets mixed with others; and because of inner responsethis, if you when one is very sensitive, one can remain absolutely immobile within yourself, everywhere, this has an almost immediate effect upon the other personfeel things at a distance.<ref>httphttps://incarnateword.in/cwm/08/228-february-1956#p10p19</ref>
=The Process of Transformation of Anger=Invasion through People’s Vibrations==
If You live surrounded by people. These people themselves have desires, stray wishes, impulses which are expressed through them and have all kinds of causes, but take in their consciousness an individual form. For example, to put it in very practical terms: you have a serious difficulty in your characterfather, a mother, brothers, sisters, for examplefriends, the habit comrades; each one has his own way of losing your temperfeeling, willing, and all those with whom you are in relation expect something from you decide: "I must not get angry again", it is very difficult, but if on the other hand, even as you tell yourself: "Anger is expect something from them. That something which circulates through the whole worldthey do not always express to you, but it is not more or less conscious in metheir being, and it belongs makes formations. These formations, according to everybody; it wanders about here each one's capacity of thought and there and if I close my doorthe strength of his vitality, it will not enter"are more or less powerful, it but they have their own little strength which is usually much more easy. If the same as yours; and so what those around you think: "It is my characterwant, I am born like that"desire, it becomes almost impossible. It is true there is something hope or expect from you enters in your character which answers to this force way in the form of anger. All movementssuggestions very rarely expressed, all vibrations are general—they enter, they go out, they move about—but they rush upon but which you absorb without resistance and enter into which suddenly awaken within you only a similar desire, a similar will, a similar impulse. ...This happens from morning to the extent you leave the door in you open. And if you havenight, besidesand again from night to morning, some affinity with for these forcesthings don't stop while you are sleeping, you may get angry without even knowing why. Everything but on the contrary are very often intensified because your consciousness is everywhere no longer awake, watching and it is arbitrary protecting you to draw limitssome extent. <ref>http://incarnateword.in/cwm/04/3-march-1951#p11</ref>
And this is quite common, so common that it is quite natural and so natural that you need special circumstances and most unusual occasions to become aware of it. Naturally, it goes without saying that your own responses, your own impulses, your own wishes have a similar influence on others, and that all this becomes a marvellous mixture in which might is always right! <ref>https://incarnateword.in/cwm/08/12-december-1956#p39,p40</ref>
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Each one has around him an atmosphere made of the vibrations that come from his character, his mood, his way of thinking, feeling, acting. These atmospheres act and react on each other by contagion; the vibrations are contagious; that is to say, we readily pick up the vibration of someone we meet, especially if that vibration is at all strong. So it is easy to understand that someone who carries in and around himself peace and goodwill, will in a way impose on others at least something of his peace and goodwill, whereas scorn, irritability and anger will arouse similar movements in others. The explanation of many events may be found along this line—although, of course, it is not the only explanation! <ref>http://incarnateword.in/cwm/16/30-october-1933#p3</ref>
The very first step towards weakening the power =Importance of anger in the nature and afterwards getting rid of it altogether, is to refuse all expression to it in act or speech. Afterwards one can go on with more likelihood of success to throw it out from the thought and feeling also. And so with all other wrong movements. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p13</ref>Controlling Anger=
<center>~</center>==In Education==
It would not really be difficult to get rid [Personality traits of it if when it comes you looked at it calmly—for it is perfectly possible to stand back in one part of the being observing in a detached equanimity even while the anger rises on the surface, as if it were someone else in your being who had the anger. The difficulty is that you get alarmed, grieved and upset and that makes it easier for the thing to get hold of your mind which it should not do. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p22,p21</ref>successful teacher]
Complete self-control not only to the extent of not showing any anger, but remaining absolutely quiet and undisturbed under all circumstances.
<ref>http://incarnateword.in/cwm/12/teachers#p8</ref>
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Two things need to be done. Children must be taught:
In another case, one may feel a wave of anger or a fit of temper coming from outside; then one should withdraw into an inner calm, a detachment from superficial things, with ) not to tell a will to express only what comes from above and always be submissive to the divine Will. This is the right spirit. And in each case it is something like that. Naturally it always comes back to the same thinglie, that one must remember whatever the Divine and put oneself at His service and will what He wills. <ref>http://incarnateword.in/cwm/06/29-september-1954#p7</ref>consequences;
==By Purifying the Subconscient==b) to control violence, rage, anger.
The change of the subconscient is most important for our Yoga—for without it there If these two things can only be an incomplete personal experience without the change we seek for being established in the very roots of the being here and consequently in the earth-consciousnessdone, they can be led towards superhumanity.<ref>https://incarnateword.in/cwsacwm/3112/the-subconscient-and-the-integral-yogaconduct#p1p72,p73,p74,p75</ref>
<center>~</center>==In Work==
The subconscient In fact each human being is a thing composed of habits different personalities that feel and memories behave in a different way and repeats persistently his action is determined by the one that happens to be prominent at the time. The one that has no feelings against anyone is either the psychic being or whenever it can old suppressed reactionsthe emotional being in the heart, reflexesthe one that feels anger and is severe is a part of the external vital nature on the surface. This anger and severity is a wrong form of something that in itself has a value, mentala certain strength of will and force of action and control in the vital being, vital or physical responseswithout which work cannot be done. What is necessary is to get rid of the anger and to keep the force and firm will along with a developed judgment as to what is the right thing to do in any circumstances. It must For instance, people can be trained by a still more persistent insistence allowed to do things in their own way when that does not spoil the work, when it is only their way of doing what is necessary to be done; when their way is opposed to the higher parts discipline of the being work, then they have to give up its old responses be controlled, but it should be done quietly and take kindly, not with anger. Very often, if one has developed a silent power of putting the Mother's force on the new and true oneswork with one's own will as instrument, that by itself may be sufficient without having to say anything as the person changes his way of himself as if by his own initiative. <ref>https://incarnateword.in/cwsa/3129/thepractical-subconscientconcerns-and-the-integralin-yogawork#p22p21</ref>
<center>~</center>=How to Get Rid of Anger?=There it is a little easier to recognise the influence [from the vital world], for, if you are the least bit attentive, you become aware of something that has suddenly awakened within you. For example, those who are in the habit of losing their temper, if they have attempted ever so little to control their anger, they will find something coming from outside or rising from below which actually takes hold of their consciousness and arouses anger in them. I don't mean that everybody is capable of this discernment; I am speaking of those who have tried to understand their being and control it. These adverse suggestions are easier to distinguish than, for instance, your response to the will or desire of a being who is of the same nature as yourself, another human being, who consequently acts on you without this giving you a clear impression of something coming from outside: the vibrations are too alike, too similar in their nature, and you have to be much more attentive and have a much sharper discernment to realise that these movements which seem to come out from you are not really yours but come from outside. But with the adverse forces, if you are in the least sincere and observe yourself attentively, you become aware that it is something in the being which is responding to an influence, an impulse, a suggestion, even something at times very concrete, which enters and produces similar vibrations in the being.
First of all, it The remedy?... It is always the subconscient that has to become conscioussame: goodwill, sincerity, insight, patience—oh! an untiring patience and indeed the main difficulty of the integral transformation is that things are constantly rising up from the subconscient. You think you have got a certain movement under control—anger, for example. You try very hard to control your anger and succeed to some extent, then suddenly it rises up again for some reason unknown to perseverance which assures you, as if you hadn't done anything at all, and that what you have to start all over again. If it were the transformed part of the being going back to its old ways, it would be most depressing, but it is not like that. It is the material partsucceeded in doing today, the material life which is sustained, supported, so to say, by a subconscient life. And this subconscient is beginning to get individualised around some people; it has certain affinities with a kind of subconscient somewhat like our ownyou will succeed in doing another time, and that is where the things makes you have repressed or thrown out of your nature go to—and one fine day they rise up again. But if on trying until you are able to bring the light into the subconscient and make it conscious, this will no longer happen.<ref>http://incarnateworddo succeed.in/cwm/15/6-january-1951#p16</ref>
And this brings us back to Sri Aurobindo's sentence: if this control seems to you quite impossible today, well, that means that not only will it be possible, but that it will be realised later. <centerref>~https://incarnateword.in/cwm/08/12-december-1956#p43,p45,p46</centerref>
It is easier for most to realise the Divine or enter into the psychic consciousness than to change this part of the nature; but once the psychic consciousness governs or the higher consciousness descends then it is much easier for these to go. You must not therefore be discouraged by these recurrences or persistences, but try always to stand back in an inner quietude and if they come let them pass away like ==By Developing a cloud across the light. In time these things will be finally dealt with by the Force. <ref>http://incarnateword.in/cwsa/31/anger-and-violence#p3</ref>Strong Will==
If the will is strong enough, it [''anger''] can be held in check—but usually it is only if the psychic being becomes entirely awake and governs the vital that the tendency to anger can entirely disappear. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p30</ref>
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Revolt is a weakness—it is the feeling of an impotent will. You will—or you think you will—you feel, you see that things are not as they should be and you revolt against whatever does not agree with what you see. But if you were all-powerful, if your will and your vision were all-powerful, there would be no occasion for you to revolt, you would always see that all things are as they should be. If we go to the highest level and unite with the consciousness of the supreme Will, we see, at every second, at every moment of the universe, that all is exactly as it should be, exactly as the Supreme wills it. That is omnipotence. And all movements of violence become not only unnecessary but utterly ridiculous. <ref>https://incarnateword.in/cwm/10/aphorism-50#p8</ref>
For example, it is as when one feels anger rising up from the subconscient; well, if one wants to control it one must be very careful not to be identified with it. One must not go down into it. One must remain in one's consciousness, above, quiet, peaceful, and from there look at this anger and put the light and quietude upon it so that it calms down and vanishes. But if one gets identified with it, one is also in anger, one can't change it. <ref>http://incarnateword.in/cwm/07/6-april-1955#p53</ref>==By Stepping back==
===Most of you live on the surface of your being, exposed to the touch of external influences. You live almost projected, as it were, outside your own body, and when you meet some unpleasant being similarly projected you get upset. The Subconscient whole trouble arises out of your not being accustomed to stepping back. You must always step back into yourself—learn to go deep within—step back and you will be safe. Do not lend yourself to the superficial forces which move in the outside world. Even if you are in a hurry to do something, step back for a while and you will discover to your surprise how much sooner and with what greater success your work can be done. If someone is angry with you, do not be caught in his vibrations but simply step back and his anger, finding no support or response, will vanish. Always keep your peace, resist all temptation to lose it. Never decide anything without stepping back, never speak a word without stepping back, never throw yourself into action without stepping back. All that belongs to the ordinary world is impermanent and fugitive, so there is nothing in it worth getting upset about. What is lasting, eternal, immortal and infinite—that indeed is worth having, worth conquering, worth possessing. It is Divine Light, Divine Love, Divine Life—it is also Supreme Peace, Perfect Joy and All-Mastery upon earth with the Complete Manifestation as the crowning. When you get the sense of the relativity of things, then whatever happens you can step back and look; you can remain quiet and call on the Divine Force and wait for an answer. Then you will know exactly what to do. Remember, therefore, that you cannot receive the answer before you are very peaceful. Practice that inner peace, make at least a small beginning and Vital Consciousness===go on in your practice until it becomes a habit with you.<ref>http://incarnateword.in/cwm/03/stepping-back#p1</ref>
''Sweet Mother, how should we reject something in ==By Purifying the vital so that it doesn't enter the subconscient?'' Ah!There is a great difference between pushing back a thing simply because one doesn't want it and changing the state of one's consciousness which makes the thing totally foreign to one's nature. Usually, when one has a movement one doesn't want, one drives it away or pushes it back, but one doesn't take the precaution of finding within oneself what has served and still serves as a support for this movement, the particular tendency, the fold of the consciousness which enables this thing to enter the consciousness. If, on the contrary, instead of simply making a movement of reprobation and rejection, one enters deeply into his vital consciousness and finds the support, that is, a kind of particular little vibration buried very deeply in a corner, often in such a dark corner that it is difficult to find it there; if one starts hunting it down, that is, if one goes within, concentrates, follows as it were the trail of this movement to its origin, one finds something like a very tiny serpent coiled up, something at times quite tiny, not bigger than a pea, but very black and sunk very deeply.<ref>https://incarnateword.in/cwm/07/16-march-1955#p7</ref>Subconscient==
The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.<ref>https://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p22</ref>
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And then there are two methods: either to put so intense a lightFor example, it is as when one feels anger rising up from the light of a truth-consciousness so strongsubconscient; well, that this will if one wants to control it one must be dissolved; or else very careful not to catch the thing as be identified with pincers, pull it out from its place and hold . One must not go down into it up before . One must remain in one's consciousness. The first method is radical but one doesn't always have at his disposal this light of truth, so one can't always use it. The second method can be takenabove, but it hurtsquiet, it hurts as badly as the extraction of a tooth; I don't know if you have ever had a tooth pulled out, but it hurts as much as thatpeaceful, and it hurts here, like that. (''Mother shows from there look at this anger and put the centre of the chest light and makes a movement of twisting.'') And usually one is not very courageous. When quietude upon it hurts very much, well, one tries to efface so that it like this (''gesture'') calms down and that is why things persistvanishes. But if one has the courage to take hold of gets identified with it and pull it until it comes out and to put it before himself, even if it hurts very much... to hold it up like this (gesture) until one is also in anger, one can see 't change it clearly, and then dissolve it, then it is finished. The thing will never again hide in the subconscient and will never again return to bother you. But this is a radical operation. It must be done like an operation. <ref>httpshttp://incarnateword.in/cwm/07/166-marchapril-1955#p37,p8,p7p53</ref>
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''Q. Sweet Mother, how should we reject something in the vital so that it doesn't enter the subconscient?''
You must first have a great deal of perseverance in the search, for usually when one begins searching for these things the mind comes to give a hundred and one favourable explanations for your not needing to search. It tells you, “Why no, it is not at all your fault; it is this, it is that, it is the circumstances, it is the people, these are things received from outside—all kinds of excellent excuses, which, unless you are very firm in your resolution, make you let go, and then it is finished; and so, after a short time the whole business has to be started again, the bad impulse or the thing you didn't want, the movement you didn't want, comes back, and so you must begin everything over again—till the day you decide to perform the operation. When the operation is done it is over, one is free. But, as I said, you must distrust mental explanations, because each time one says, “Yes, yes, at other times it was like that, but this time truly, truly it is not my fault, it is not my fault.” There you are. So it is finished. You must begin again. The subconscient is there, the thing goes down, remains there, very comfortably, and the first day you are not on your guard, hopA:''Ah! it surges up again and it can last—I knew people for whom it lasted more than thirty-five years, because they did not resolve even once to do what was necessary.Yes, it hurts, it hurts a little, that's all; afterwards it is finished. <ref>https://incarnateword.in/cwm/07/16-march-1955#p9</ref>
==Practices There is a great difference between pushing back a thing simply because one doesn't want it and changing the state of one's consciousness which makes the thing totally foreign to one's nature. Usually, when one has a movement one doesn't want, one drives it away or pushes it back, but one doesn't take the precaution of finding within oneself what has served and still serves as a support for this movement, the particular tendency, the fold of the consciousness which enables this thing to enter the consciousness. If, on the contrary, instead of simply making a movement of reprobation and rejection, one enters deeply into his vital consciousness and finds the support, that is, a kind of particular little vibration buried very deeply in a corner, often in such a dark corner that it is difficult to find it there; if one starts hunting it down, that Assist is, if one goes within, concentrates, follows as it were the Process==trail of this movement to its origin, one finds something like a very tiny serpent coiled up, something at times quite tiny, not bigger than a pea, but very black and sunk very deeply.
===Control And then there are two methods: either to put so intense a light, the light of a truth-consciousness so strong, that this will be dissolved; or else to catch the thing as with pincers, pull it out from its place and hold it up before one's consciousness. The first method is radical but one doesn't always have at his disposal this light of truth, so one can't always use it. The second method can be taken, but it hurts, it hurts as badly as the extraction of Speech=== Anger a tooth; I don't know if you have ever had a tooth pulled out, but it hurts as much as that, and it hurts here, like that. (''Mother shows the centre of the chest and makes a movement of twisting.'') And usually one is not very courageous. When it hurts very much, well, one tries to efface it like this (''gesture'') and that is why things persist. But if one has the courage to take hold of it and pull it until it comes out and to put it before himself, even if it hurts very much... to hold it up like this (''gesture'') until one can see it clearly, and then dissolve it, then it is finished. The thing will never again hide in the subconscient and will never made anyone say anything but stupiditiesagain return to bother you. But this is a radical operation. <ref>http://incarnatewordIt must be done like an operation.in/cwm/14/control-of-speech#p29</ref>
You must first have a great deal of perseverance in the search, for usually when one begins searching for these things the mind comes to give a hundred and one favourable explanations for your not needing to search. It tells you, “Why no, it is not at all your fault; it is this, it is that, it is the circumstances, it is the people, these are things received from outside—all kinds of excellent excuses, which, unless you are very firm in your resolution, make you let go, and then it is finished; and so, after a short time the whole business has to be started again, the bad impulse or the thing you didn't want, the movement you didn't want, comes back, and so you must begin everything over again—till the day you decide to perform the operation. When the operation is done it is over, one is free. But, as I said, you must distrust mental explanations, because each time one says, “Yes, yes, at other times it was like that, but this time truly, truly it is not my fault, it is not my fault.” There you are. So it is finished. You must begin again. The subconscient is there, the thing goes down, remains there, very comfortably, and the first day you are not on your guard, hop! it surges up again and it can last—I knew people for whom it lasted more than thirty-five years, because they did not resolve even once to do what was necessary.Yes, it hurts, it hurts a little, that's all; afterwards it is finished. <ref>https://incarnateword.in/cwm/07/16-march-1955#p7,p8,p9</ref>
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Without going to Lower down in the vital it [bad movements] is more obscure and entangled—it is quite muddled. It is all mixed up and there are many of these things—when they are there, there are many. You must put some order there first before finding them. There are some which are entangled like this extreme(gesture). For example, one should always control many people have the words one speaks and never allow one's tongue tendency to be prompted by fly into a movement rage—suddenly it takes possession of anger, violence or temperthem. Pouff! They get terribly angry. It is not only here that one must look for the quarrel that cause; and here it is bad in its resultsall entangled, like this, all mixed up, but and one must go very deep and very fast because this spreads with the fact swiftness of a flood; and when it has spread, it is quite a mass of allowing ... like a black smoke which rises and burdens the consciousness, and it is very, very difficult to put any order in there. But when one's tongue to be used to project bad vibrations into feels that the atmosphere; for nothing fury is more contagious than going to rise up, if one hurries there immediately like that in the vibrations of soundvital centre, and by giving these movements goes there with a chance to express themselvestorch which lights up well, one can find the corner. If one finds the corner, hop! one perpetuates them in oneself does this, gets hold of it, and in othersit is finished, the anger falls instantaneously, even before one has had the time to say a word. <ref>httphttps://incarnateword.in/cwm/1207/the-four-austerities-and-the16-fourmarch-liberations1955#p44p37</ref>
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These things, hard forms of speech, anger etc., are habits formed by the vital-physical consciousness and, as they are supported by the subconscient, very difficult to change. If one can conquer or change them by force of will or mental or spiritual control, so much the better. But if one cannot do this at once, one must not be upset or think oneself unfit. It is easier for most to realise the Divine or enter into the psychic consciousness than to change this part of the nature; but once the psychic consciousness governs or the higher consciousness descends then it is much easier for these to go. You must not therefore be discouraged by these recurrences or persistences, but try always to stand back in an inner quietude and if they come let them pass away like a cloud across the light. In time these things will be finally dealt with by the Force.
<ref>httpshttp://incarnateword.in/cwsa/31/anger-and-violence#p3</ref> To control speech is to stand back from the speech impulse and observe it, not to say whatever the impulse makes you say but only to speak what one really needs to say or chooses to say, not to speak in haste or anger or impatience or lightly, not to talk at random or say what is harmful. It does not necessarily mean to speak very little, though that is often helpful.<ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p31</ref>It [''speech''] can only be controlled if you separate yourself from the part that is speaking and are able to observe it. It is the external mind that speaks—one has to watch it from the inner witnessing mind and put a control. <ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p31</ref>
===Rejection=Practices that Assist the Process==
It [''rejection''] is Let us take the way instance of a person subject to get rid outbursts of these things [''anger rage and sex desire'']—when rejected they either sink into the subconscient or pass out into the surrounding (environmental) consciousness through which one is connected with the universal forcesviolence. They may try According to rise up from the subconscient or come in again from outside; but if one always rejects themmethod he would be told: "Get as angry as you like, calling in you will suffer the aid consequences of the Mother and does not allow them to take hold, their force of recurrence dies away your anger and finally they come no morethis will cure you. Sometimes a very decisive rejection gets rid of them at a stroke once for all" This is debatable. <ref>httpsAccording to another method he would be told://incarnateword.in/cwsa/31/"Sit upon your anger-and-violence#p13</ref>it will disappear." This too is debatable. In any case, you will have to sit upon it all the time, for if ever you should get up for a minute you will see immediately what happens! Then, what is to be done?
You must become more and more conscious. You must observe how the thing happens, by what road the danger approaches, and stand in the way before it can take hold of you. If you want to cure yourself of a defect or a difficulty, there is but one method: to be perfectly vigilant, to have a very alert and vigilant consciousness. First you must see very clearly what you want to do. You must not hesitate, be full of doubt and say, "Is it good to do this or not, does this come into the synthesis or should it not come in?" You will see that if you trust your mind, it will always shuttle back and forth: it vacillates all the time. If you take a decision it will put before you all the arguments to show you that your decision is not good, and you will be tossed between the "yes" and "no", the black and white, and will arrive at nothing. Hence, first, you must know exactly what you want—know, not mentally, but through concentration, through aspiration and a very conscious will. That is the important point. Afterwards, gradually, by observation, by a sustained vigilance, you must realise a sort of method which will be personal to you—it is useless to convince others to adopt the same method as yours, for that won't succeed. Everyone must find his own method, everyone must have his own method, and to the extent you put into practice your method, it will become clearer and clearer, more and more precise. <ref>https://incarnateword.in/cwm/04/5-march-1951#p21,p22</ref>
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If you find it difficult to reject have a serious difficulty in your character, for example, the sense habit of throwing awaylosing your temper, what and you have to do decide: "I must not get angry again", it is to refuse assent. As for instancevery difficult, but if on the other hand, as regards voices or suggestionsyou tell yourself: "Anger is something which circulates through the whole world, it is not in me, it belongs to listen to themeverybody; it wanders about here and there and if I close my door, it will not enter", it is much more easy. If you think: "It is my character, I am born like that", it becomes almost impossible. It is true there is something in your character which answers to believe what this force of anger. All movements, all vibrations are general—they enter, they want you to believego out, not to do what they want or push move about—but they rush upon you and enter into you only to do. Of course the best way will be if extent you can keep leave the contact more with the Mother and her Light and Force and receive and accept and follow only what comes from that higher forcedoor in you open. SecondlyAnd if you have, besides, to keep the mind quietsome affinity with these forces, not to allow you may get angry without even knowing why. Everything is everywhere and it is arbitrary to be too active, going from one thing to another. That brings the confusiondraw limits. <ref>httpshttp://incarnateword.in/cwsacwm/3104/anger3-andmarch-violence1951#p24,p25p11</ref>
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In fact, one should always do this, when he feels that he is caught by an impulse of some kind or other, particularly impulses of anger. If one takes as an absolute discipline, instead of acting or speaking (because speech is an action), instead of acting under the impulse, if one withdraws and then does as I said, one sits down quietly, concentrates and then looks at his anger quietly, one writes it down, when one has finished writing, it is gone—in any case, most often. <ref>https://incarnateword.in/cwm/07/30-march-1955#p39</ref>
You must get rid of all inner as well as all outer movements of anger, impatience and dislike. If things go wrong or are done wrongly, you will simply say, "The Mother knows" and go on quietly doing or getting things done as well as you can without friction. <ref>http://incarnateword.in/cwm/14/quarrels#p25</ref>===By Being Still===
===Inner Detachment===Someone comes and insults you or says unpleasant things to you; and if you begin to vibrate in unison with this anger or this ill-will, you feel quite weak and powerless and usually you make a fool of yourself. But if you manage to keep within yourself, especially in your head, a complete immobility which refuses to receive these vibrations, then at the same time you feel a great strength, and the other person cannot disturb you. If you remain very quiet, even physically, and when violence is directed at you, you are able to remain very quiet, very silent, very still, well, that has a power not only over you but over the other person also. If you don't have all these vibrations of inner response, if you can remain absolutely immobile within yourself, everywhere, this has an almost immediate effect upon the other person.<ref>http://incarnateword.in/cwm/08/22-february-1956#p10</ref>
Detachment means standing back with part ===By Control of the consciousness and observing what is being done without being involved in it. There is no "how" to that; you do it or try it until it succeeds. It[''the individual consciousness''] is not by its nature detached from the mental and other activities. It can be detached, it can be involved. In the human consciousness it is as a rule always involved, but it has developed the power of detaching itself—a thing which the lower creation seems unable to do. As the consciousness develops, this power of detachment also develops.<ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p1,p2</ref>Speech===
Anger has never made anyone say anything but stupidities.
<ref>http://incarnateword.in/cwm/14/control-of-speech#p29</ref>
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If you give expression to anger, you prolong or confirm the habit of the recurrence of anger; you do not diminish or get rid of the habit. The very first step towards weakening the power of anger in the nature and afterwards getting rid of it altogether, is to refuse all expression to it in act or speech. Afterwards one can go on with more likelihood of success to throw it out from the thought and feeling also. And so with all other wrong movements. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p22</ref>
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Take the most common example of someone who gets angry: instead of saying things that hurt, you say nothing, you keep calm and quiet, you do not catch the contagion of the anger. You have only to look at yourself to see if this is easy. <ref>https://incarnateword.in/cwm/05/25-march-1953#p10</ref>
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Without going to this extreme, one should always control the words one speaks and never allow one's tongue to be prompted by a movement of anger, violence or temper. It is not only the quarrel that is bad in its results, but the fact of allowing one's tongue to be used to project bad vibrations into the atmosphere; for nothing is more contagious than the vibrations of sound, and by giving these movements a chance to express themselves, one perpetuates them in oneself and in others. <ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p44</ref>
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To control speech is to stand back from the speech impulse and observe it, not to say whatever the impulse makes you say but only to speak what one really needs to say or chooses to say, not to speak in haste or anger or impatience or lightly, not to talk at random or say what is harmful. It does not necessarily mean to speak very little, though that is often helpful. <ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p31</ref>
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It [''speech''] can only be controlled if you separate yourself from the part that is speaking and are able to observe it. It is the external mind that speaks—one has to watch it from the inner witnessing mind and put a control.
<ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p31</ref>
That [inner detachment] is the right thing that must happen always when anger or anything else rises. The psychic reply must become habitual pointing out that anger is neither right nor helpful and then the being must draw back from these outward things and take its stand in its inner self, detach from all these things and people. It is this detachment that is the first thing that must be gained by the sadhak—he must cease to live in these outward things and live in his inner being. The more that is done the more there is a release and peacefulness. Afterwards when one is secure in this inner being, the right thing to do, the right way to deal with men and things will begin to come.<ref>https://incarnateword.in/cwsa/31/anger-and-violence#p13</ref>===By Rejection===
It [''rejection''] is the way to get rid of these things [''anger and sex desire'']—when rejected they either sink into the subconscient or pass out into the surrounding (environmental) consciousness through which one is connected with the universal forces. They may try to rise up from the subconscient or come in again from outside; but if one always rejects them, calling in the aid of the Mother and does not allow them to take hold, their force of recurrence dies away and finally they come no more. Sometimes a very decisive rejection gets rid of them at a stroke once for all.
<ref>https://incarnateword.in/cwsa/31/anger-and-violence#p27</ref>
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If you feel them as not your own, then they have no right, and the will can develop more power to send them away. What you must always have and feel as yours, is this will, the power to refuse assent, to refuse admission to a wrong movement. Or if it comes in, the power to send it away, without expressing it.
One must get If you find it difficult to reject in the power sense of throwing away, what you have to do is to quiet the mental and vitalrefuse assent. As for instance, as regards voices or suggestions, if not at first at all timesto listen to them, yet whenever one wills—for it is the mind and vital that cover up the psychic being as well as the self (Atman) and not to get at either one must get in through their veil; but if believe what they are always active and want you are always identified with their activitiesto believe, the veil will always be there. It is also possible not to detach yourself and look at these activities as if do what they were not your own but a mechanical action of Nature which want or push you observe as a disinterested witness. One can then become aware of an inner being which is separate, calm and uninvolved in Nature. This may be the inner mental or vital Purusha and not the psychic, but to get at the consciousness of the inner ''manomaya'' and ''prāṇamaya'' Purusha is always a step towards the unveiling of the psychic beingdo.<ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p7</ref>
Of course the best way will be if you can keep the contact more with the Mother and her Light and Force and receive and accept and follow only what comes from that higher force. Secondly, to keep the mind quiet, not to allow it to be too active, going from one thing to another. That brings the confusion.<ref>https://incarnateword.in/cwsa/31/anger-and-violence#p23,p24,p25</ref>
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The condition in which all movements become superficial and empty with no connection with ...the soul is habit of flying into a stage in the withdrawal from the surface consciousness to the inner consciousnessrage, of getting angry... When one goes into the inner consciousnessfights against that, it is felt as a calm, pure existence without any movementrefuses to get angry, but eternally tranquil, unmoved and separate from the outer nature. This comes as a result rejects these vibrations of detaching oneself anger from the movements, standing back from them and is a very important movement of the sadhana. The first result of it is an entire quietudeone's being, but afterwards that quietude begins (without the quietude ceasing) to fill with the psychic and other inner movements which create a true inner and spiritual life behind the outer life and nature. It is then easier to govern and change the latter. At present there are fluctuations in your consciousness because this inner state is not yet fully developed and established. When it is, there will still be fluctuations in the outer consciousness, but the inner quiet, force, love etc. will be constant and the superficial fluctuations will must be watched by the inner being without its being shaken or troubled, until they are removed replaced by the complete outer change.<ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#,p9,p8</ref> ===The Witness Attitude=== Witness means an observer, someone who looks on and does not act himself. So, when the mind is very quietimperturbable calm, one can withdraw a little in this way from circumstances and look at things as though he were a witnessperfect tolerance, a spectator, and not participating in an understanding of the action himself. This gives you a great detachment, a great quietude, and also a very precise see point of the value view of thingsothers, because it cuts the attachment to action. When you know how to do this with yourself, when you can withdraw a clear and watch yourself actingtranquil vision, you learn many things about yourself. When you are all mixed up and take part in a calm decision—which is the action, you do not observe yourself acting, you don't know what you are like. But when you draw back and look at yourself, you can perceive many imperfections which you wouldn't have seen otherwisepositive side. <ref>https://incarnateword.in/cwm/0607/1315-octoberjune-19541955#p2p13</ref>
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A man with a very developed introspective mind often identifies himself with the witness part You must get rid of all inner as well as all outer movements of his mind and observes his own thoughts anger, impatience and studies their naturedislike. That is a beginning which makes it easy for the full detachment to come. For others it is less easyIf things go wrong or are done wrongly, you will simply say, but it "The Mother knows" and go on quietly doing or getting things done as well as you can be done by allwithout friction. <ref>https://incarnateword.in/cwsacwm/3014/inner-detachment-and-the-witness-attitudequarrels#p14p25</ref>
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It is necessary when that [anger] comes to remain quiet within remembering the Mother or calling her and reject the anger or whatever else comes, whenever it comes or however often it comes. If that is done, then these forces begin to lose their power to invade. It is easier if one clearly feels them to be outside forces and foreign to oneself; but even if you cannot feel that yet when they enter, still the mind must keep that idea and refuse to accept them as any longer a part of the nature. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p21</ref>
There is a stage in the sadhana in which the inner being begins to awake. Often the first result is the condition made up of the following elements:(1) A sort of witness attitude, in which the inner consciousness looks at all that happens as a spectator or observer, observing things but taking no active interest or pleasure in them.(2) A state of neutral equanimity in which there is neither joy nor sorrow, only quietude.(3) A sense of being something separate from all that happens, observing it but not part of it.(4) An absence of attachment to things, people or events. <ref>https://incarnateword.in/cwsa/30/inner===By Inner Detachment -detachment-and-the-witness-attitude#p16</ref>The Witness Attitude===
That [inner detachment] is the right thing that must happen always when anger or anything else rises. The psychic reply must become habitual pointing out that anger is neither right nor helpful and then the being must draw back from these outward things and take its stand in its inner self, detach from all these things and people. It is this detachment that is the first thing that must be gained by the sadhak—he must cease to live in these outward things and live in his inner being. The more that is done the more there is a release and peacefulness. Afterwards when one is secure in this inner being, the right thing to do, the right way to deal with men and things will begin to come.<ref>https://incarnateword.in/cwsa/31/anger-and-violence#p13</ref>
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It seems as if this condition were trying to come in you; but it is still imperfect. For instance in this condition (1) there should be no disgust or impatience or anger when people talkIn another case, only indifference and an inner peace and silence. Also (2) there should not be a mere neutral quiet and indifference, but one may feel a positive sense wave of calm, detachment and peace. Again (3) there should be no going out of the body so that you do not know what is happening anger or what you are doing. There may be a sense fit of not being the body but something else,—that is goodtemper coming from outside; but there then one should be withdraw into an inner calm, a perfect awareness of all that is going on in or around you. Moreover this condition even when it is perfect is only a transitional stage—it is intended to bring a certain state of freedom and liberation. But in that peace there must come the feeling of the Divine Presence, the sense of the Mother's power working in you, the joy or Ananda. If you can concentrate in the heart as well as in the head, then these detachment from superficial things can more easily come. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p20,p21,p22</ref> ===The Practice of Self Observation=== Most of you live on the surface of your being, exposed with a will to the touch of external influences. You live almost projected, as it were, outside your own body, express only what comes from above and when you meet some unpleasant being similarly projected you get upset. The whole trouble arises out of your not being accustomed to stepping back. You must always step back into yourself—learn to go deep within—step back and you will be safe. Do not lend yourself submissive to the superficial forces which move in divine Will. This is the outside worldright spirit. Even if you are And in a hurry to do each case it is something, step back for a while and you will discover to your surprise how much sooner and with what greater success your work can be donelike that. If someone is angry with you, do not be caught in his vibrations but simply step Naturally it always comes back and his anger, finding no support or response, will vanish. Always keep your peace, resist all temptation to lose it. Never decide anything without stepping back, never speak a word without stepping backthe same thing, never throw yourself into action without stepping back. All that belongs to one must remember the ordinary world is impermanent and fugitive, so there is nothing in it worth getting upset about. What is lasting, eternal, immortal and infinite—that indeed is worth having, worth conquering, worth possessing. It is Divine Light, Divine Love, Divine Life—it is also Supreme Peace, Perfect Joy and All-Mastery upon earth with the Complete Manifestation as the crowning. When you get the sense of the relativity of things, then whatever happens you can step back and look; you can remain quiet and call on the Divine Force put oneself at His service and wait for an answer. Then you will know exactly what to do. Remember, therefore, that you cannot receive the answer before you are very peaceful. Practice that inner peace, make at least a small beginning and go on in your practice until it becomes a habit with youHe wills.<ref>http://incarnateword.in/cwm/0306/stepping29-september-back1954#p1p7</ref>
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That Look at it and see how trifling is the condition occasion of progress,—if, whenever there is an attempt to cloud the consciousness, you can stand back, remain quiet rising of this anger and its outburst—it becomes more and prevent the clouding. Do that always more causeless and the progress is sure. <ref>https://incarnatewordabsurdity of such movements reveals itself.in/cwsa/30/inner-detachment-and-the-witness-attitude#p4</ref> ==Impediments on the Path It would not really be difficult to Progress== When there is something in the nature that has to be got over, get rid of it if when it is always drawing on itself incidents that put comes you looked at it to the test till the sadhak has overcome and is free. At least calmly—for it is a thing that often happens especially if perfectly possible to stand back in one part of the person is making being observing in a sincere effort to overcome. One does not always know whether it is detached equanimity even while the hostiles who are trying to break anger rises on the resolution or putting surface, as if it to were someone else in your being who had the test (for they claim the right to do it) or whether it anger. The difficulty isthat you get alarmed, let us say, grieved and upset and that makes it easier for the gods who are doing it so as thing to press and hasten the progress or insisting on the reality and thoroughness get hold of the change aspired after. Perhaps your mind which it helps most when one can take it from the latter standpointshould not do. <ref>httphttps://incarnateword.in/cwsa/31/theanger-difficulties-of-humanand-natureviolence#p40p4</ref>
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A little analysis will make this apparent. We have in all functionings of the mentality four elements, the object of mental consciousness, the act of mental consciousness, the occasion and the subject. In the self-experience of the self-observing inner being, the object is always some state or movement or wave of the conscious being, anger, grief or other emotion, hunger or other vital craving, impulse or inner life reaction or some form of sensation, perception or thought activity. The act is some kind of mental observation and conceptual valuation of this movement or wave or else a mental sensation of it in which observation and valuation may be involved and even lost,—so that in this act the mental person may either separate the act and the object by a distinguishing perception or confuse them together indistinguishably. He may either simply become a movement... of angry consciousness, not at all standing back from that activity,...or he may observe what he becomes and reflect on it, with this seeing or perception in his mind "I am angry". In the former case the subject or mental person, the act of conscious self-experience and the substantial angry becoming of the mind which is the object of the self-experience, are all rolled up into one wave of conscious-force in movement; but in the latter there is a certain rapid analysis of its constituents and the act of self-experience partly detaches itself from the object. Thus by this act of partial detachment we are able not only to experience ourselves dynamically in the becoming, in the process of movement of conscious-force itself, but to stand back, perceive and observe ourselves and, if the detachment is sufficient, to control our feeling and action, control to some extent our becoming.
For exampleHowever, every movement there is usually a defect even in this act of impatience, every movement self-observation; for there is indeed a partial detachment of angerthe act from the object, every movement of violence, every tendency to dissimulation, every deformation but not of the truth, whether big mental person from the mental act: the mental person and the mental action are involved or small, every bad will, every partial judgment, every preference, every encouragement to bad taste and to... yes, to vulgarity, all this rolled up in each other; nor is constantly in the way. All this, every one of these movements, big mental person sufficiently detached or small, passing or lasting, all are like so many stones to build separated either from the wall to prevent yourself from progressingemotional becoming. It is not one thing only, there are hundreds I am aware of them, thousands. It is enough to have a preference myself in oneself, it is enough to be impatient, enough to have a little desire to conceal something, enough to feel a disgust, a distaste for effort, it is enough... anything at all is enough, which has something to do with desires, repulsions, all that, for it to impede your progress. And then, from the point an angry becoming of view my conscious stuff of the intellectual being, the artistic being, the side of inner and outer culture, every lack in a thought-perception of taste, whatever it may be, this becoming: but all thought-perception also is a terrible obstacle. <ref>http://incarnateword.in/cwm/07/7-september-1955#p42</ref> ===Self Deception=== ...there are two ways of deceiving oneself, which are very different. For example, you may very well be shocked by certain thingsbecoming and not myself, and this I do not for personal reasons, but precisely yet sufficiently realise; I am identified with my mental activities or involved in your goodwill and eagerness to serve the Divinethem, when you see people behaving badly, being selfish, unfaithful not free and treacherousseparate. There is a stage where you have overcome these things I do not yet directly become aware of myself apart from my becomings and no longer allow my perception of them to manifest in yourself, but to apart from the extent that you are linked to the ordinary forms of active consciousness, which I assume in the ordinary point waves of view, the ordinary life, the ordinary way sea of thinking, they are still possible, they exist latently because they are conscious force which is the reverse stuff of the qualities that you are striving to attain. And this opposition still exists—until you rise above it my mental and no longer have either the quality or the defectlife nature. So long as you have the virtue, its opposite is always latent in you; it It is only when you are above both I entirely detach the virtue and the defect that it disappears. So this kind mental person from his act of indignation self-experience that you feel comes from the fact that you are not altogether above it; you are at the stage where you thoroughly disapprove and could not do it yourself. Up to that point there is nothing to sayI become fully aware first, unless you give a violent outer expression to your indignation. If anger intervenes, it is because there is a complete contradiction between the feeling you want to have and how you react to others. Because anger is a deformation of the vital power, an obscure sheer ego and wholly unregenerated vital, a vital that is still subject to all the ordinary actions and reactions. When this vital power is used by an ignorant and egoistic individual will and this will meets with opposition from other individual wills around it, this power, under in the pressure of oppositionend, changes into anger and tries to obtain by violence what cannot be achieved solely by the pressure of the force itself. Besides, anger, like every other kind of violence, is always a sign of weakness, impotence and incapacity. And here witness self-deception comes solely from or the approval given to it or thinking mental Person, the flattering epithet attached to it—because anger can only be something blind, ignorant or someone who becomes angry and asuric, that observes it but is to say, contrary to the light.[Based on Aphorism 51 - O When I hear of a righteous wrath, I wonder at man's capacity for self-deception.] <ref>https://incarnateword.not limited or determined in/cwm/10/aphorism-51#6p4,p5,p6,p7</ref> ===Wrong Movements of Vital Forces=== There are people, for instance, who are short-tempered his being by nature and haven't succeeded in controlling their the anger. Well, if with an aspiration or by some method or other they have managed to receive some higher vital forces, instead of this calming their irritation or anger..the perception. because they have no self-control it increases their anger, that He is, their irritabilityon the contrary, their movement a constant factor aware of an unlimited succession of violence is full conscious movements and conscious experiences of a greater force, a greater energy, movements and becomes much more violent. So it is well said that to be in contact with universal forces does not make one progress. But this is because they make a bad use aware of them. Yet naturally his own being in the long run, this bad use diminishes the capacity of receivingthat succession; but he can be aware of it takes timealso behind that succession, supporting it is not immediate. So , containing it is very important to put yourself in a good condition to receive the higher forces and not the lower ones, and secondly, when you have received them use them for always the best thing possible, same in order to prepare yourself to receive those which are fact of a higher quality. But if you open yourself, receive the forces being and afterwards, force of being satisfied with having received them you let yourself fall into all the ordinary movements, well, you close the door and beyond the changing forms or arrangements of his conscious force no longer returns.<ref>http://incarnateword.in/cwm/07/4-may-1955#p19</ref> =The Interplay between Nature and Man’s Will= Nature, oh how she plays with men! Good heave, when you see how it He is, oh! Truly it thus the Self that is enough to make you revolt. I don't understand how they do not revolt.... She sends round a wave of desire, immutably and they are all like sheep running after their desires; she sends round a wave of violence, they are once again like other sheep living at the same time the Self that becomes eternally in violence, and so on, for everything. Anger—she just does "poof", and everybody gets into a rage. She has but to make a gesture—a gesture the succession of her caprice—and the human mobs follow. Or else it passes from one to another, just like that; they don't know why. They are asked, "Why?"—"Well, suddenly I felt angry. Suddenly I was seized by desire." Oh! It is shamefulTime.<ref>httphttps://incarnateword.in/cwmcwsa/0621/24memory-marchego-1954and-self-experience#p18p5,p6</ref>
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When One must get the sadhaka has once stood back from power to quiet the action of Prakriti within him or upon him mental andvital, ...if not choosing or decidingat first at all times, allowed its play yet whenever one wills—for it is the mind and analysed and watched vital that cover up the psychic being as well as the process, he soon discovers that her modes are self-dependent (Atman) and work as a machine once put to get at either one must get in action works by its own structure through their veil; but if they are always active and propelling forcesyou are always identified with their activities, the veil will always be there. The force and the propulsion come from Prakriti It is also possible to detach yourself and look at these activities as if they were not from the creature. Then he realises how mistaken was his impression that his mind was the doer of his works; his mind was only your own but a small part of him and a creation and engine mechanical action of Nature. Nature was acting all the while in her own modes moving the three general qualities about which you observe as a girl might play with her puppetsdisinterested witness. His ego was all along a tool and plaything; his character and intelligence, his moral qualities and mental powers, his creations and works and exploits, his anger and forbearance, his cruelty and mercy, his love and his hatred, his sin and his virtue, his light and his darkness, his passion One can then become aware of joy and his anguish of sorrow were the play of Nature to an inner being which the soul, attractedis separate, won calm and subjected, lent its passive concurrenceuninvolved in Nature. And yet This may be the determinism of Nature inner mental or Force is vital Purusha and not all; the soul has a word psychic, but to say in get at the matter,—but the secret soul, the Purusha, not the mind or the ego, since these are not independent entities, they are parts consciousness of Nature. For the soul's sanction is needed for the play and by an inner silent will as the lord manomaya and giver of prāṇamaya Purusha is always a step towards the sanction it can determine the principle unveiling of the play and intervene in its combinations, although the execution in thought and will and act and impulse must still be Nature's part and privilege. The Purusha can dictate a harmony for Nature to execute, not by interfering in her functions but by a conscious regard on her which she transmutes at once or after much difficulty into translating idea and dynamic impetus and significant figurepsychic being. <ref>httphttps://incarnateword.in/cwsa/2330/theinner-detachment-threeand-modesthe-ofwitness-natureattitude#p7</ref>
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==The Importance of Discernment== There it is a little easier to recognise the influenceWitness means an observer, for, if you are the least bit attentive, you become aware of something that has suddenly awakened within yousomeone who looks on and does not act himself. For exampleSo, those who are in when the habit of losing their tempermind is very quiet, if they have attempted ever so one can withdraw a little to control their anger, they will find something coming from outside or rising from below which actually takes hold of their consciousness and arouses anger in them. I don't mean that everybody is capable of this discernment; I am speaking of those who have tried to understand their being way from circumstances and control it. These adverse suggestions are easier to distinguish thanlook at things as though he were a witness, for instancea spectator, your response to and not participating in the will or desire of action himself. This gives you a being who is of the same nature as yourselfgreat detachment, another human beinga great quietude, who consequently acts on you without this giving you and also a clear impression very precise see of something coming from outside: the vibrations are too alikevalue of things, too similar in their naturebecause it cuts the attachment to action. When you know how to do this with yourself, and when you have to be much more attentive can withdraw and have a much sharper discernment to realise that these movements which seem to come out from watch yourself acting, you are not really yours but come from outsidelearn many things about yourself. But with the adverse forces, if When you are all mixed up and take part in the least sincere and action, you do not observe yourself attentivelyacting, you become aware that it is something in the being which is responding to an influence, an impulse, a suggestion, even something don't know what you are like. But when you draw back and look at times very concreteyourself, you can perceive many imperfections which enters and produces similar vibrations in the beingyou wouldn't have seen otherwise. <ref>httphttps://incarnateword.in/cwm/0806/1213-decemberoctober-19561954#p43p2</ref>
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It seems as if this condition [witness attitude]were trying to come in you; but it is still imperfect. For instance in this condition (1) there should be no disgust or impatience or anger when people talk, only indifference and an inner peace and silence. Also (2) there should not be a mere neutral quiet and indifference, but a positive sense of calm, detachment and peace. Again (3) there should be no going out of the body so that you do not know what is happening or what you are doing. There may be a sense of not being the body but something else,—that is good; but there should be a perfect awareness of all that is going on in or around you.
The remedy?Moreover this condition even when it is perfect is only a transitional stage—it is intended to bring a certain state of freedom and liberation... It is always But in that peace there must come the feeling of the same: goodwillDivine Presence, sincerity, insight, patience—oh! an untiring patience and a perseverance which assures you that what you have not succeeded the sense of the Mother's power working in doing today, you will succeed in doing another time, and makes you go on trying until you do succeedthe joy or Ananda.<ref>https://incarnateword.in/cwm/08/12-december-1956#p45,p43</ref>
If you can concentrate in the heart as well as in the head, then these things can more easily come. <ref>https://incarnateword.in/cwsa/30/inner-detachment-and-the-witness-attitude#p20,p21,p22</ref>
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And this brings us back to Sri Aurobindo's sentence: Simply, if this control seems to your mind has formed the habit of being quiet as it is recommended here, and you quite impossible todayhave the perception of truth within yourself, wellyou can hear anything at all. It does not even produce the semblance of a vibrations—everything remain absolutely immobile and quiet. And then if the witness we were speaking about a while ago is there, that means that not only will it be possiblelooking on at the comedy, but that it will be realised laterhe surely smiles. <ref>https://incarnateword.in/cwm/0806/1213-decemberoctober-19561954#p46,p45,p43p81https://incarnateword.in/cwm/06/13-october-1954#p81</ref>
=Manifestations of Anger in other Areas of Life=
Now, in the case of special attacks of adverse forces, the thing gets complicated, because you have not only to deal with the will of the body (note that I do not admit the argument of those who say: "But as for myself I do not want to be ill!", for your consciousness always says that it does not want to be ill, one must be half-crazy to say, "I want to be ill"; but it is not your consciousness that wants to be ill, it is some part of your body or at the most, a fragment of the vital that has gone wrong and wishes to be ill, and unless you observe with a good deal of attention you do not notice it). But I say that the situation gets complicated if behind this there is an attack, a pressure from adverse forces who really want to harm you. You may have opened the door through spiritual error, through a movement of vanity, of anger, of hatred or of violence; even if it is merely a movement that comes and goes, that can open the door. There are always germs watching and only waiting for an occasion. That is why one should be very careful. Anyhow, for some reason or other, the influence has pierced through the shell of protection and acts there encouraging the illness to become as bad as it can be. In that case the first means is not quite sufficient. Then you have to add something; you must add the Force of spiritual purification which is such an absolutely perfectly constructive force that nothing that's in the least destructive can survive there. If you have this Force at your disposal or if you can ask for it and get it, you direct it on the spot and the adverse force usually runs away immediately, for if it happens to be in the midst of this Force it gets dissolved, it disappears; for no force of disintegration can survive within this Force; therefore disintegration disappears and with it that also disappears. It can be changed into a constructive force, that is possible, or it may be simply dissolved and reduced to nothing. And with that not only is the illness cured, but all possibility of its return is also eliminated. You are cured of the illness once for all, it never comes back. There you are.
<ref>http://incarnateword.in/cwm/05/22-july-1953#p60</ref>
==In Quarrels==<center>~</center>
What has caused all the trouble for X is his insistence on his ego, its ideas, claims, desires, intentions and his aggressiveness in expressing them so that he quarrels with everybody. This quarrelsomeness opens him to all sorts of forces of the vital plane and their attacks. It is also the cause of the damage done to the liver and organs of digestion—for anger and quarrelsomeness always tend to spoil the liver and through it the stomach and intestines. As his quarrelsomeness is colossal, so also is the damage done to liver and digestion extreme. He must get rid of his egoism, quarrelsomeness and bad feelings towards other, if he wants to recover his health and his sadhana.
<ref>https://incarnateword.in/cwsa/31/illness-and-health#p83</ref>
==In Dreams==
''Q: When one meditates there are moments when one sees very unpleasant forms in front of himself for some days. It begins and later ends. What does it mean?'' ''A:'' ...at night, when you are asleep, ninety-nine times out of a hundred, in a case like this, the person in question comes to you with an extreme violence, either to kill you or to make you ill, as though he wished you as much harm as possible, and then in your ignorance you say, "Well, I was quite right to be angry with him." But it is quite simply your own formation which returns to you, nothing else but that. The person has nothing to do with it—he is quite innocent in the affair. This is a phenomenon which occurs very often, I mean for people who have movements of rancour or anger or violence; and they always see in a dream of this kind the justification of their movements—whereas it is only a very striking image of their own feeling. For the formation returns upon one in this way. <ref>http://incarnateword.in/cwm/07/9-march-1955#p31</ref>
=Additional Quotes= There are always hostile forces that try to stop or break the experience...at nightIf they come in, when you are asleep, ninety-nine times out of it is a hundred, sign that there is something in a case like thisthe being, the person in question comes to you with an extreme violencevital or physical, that either to kill you responds or to make you ill, as though he wished you as much harm as possible, and then in your ignorance you say, "Well, I was quite right to be angry with him." But it is quite simply your own formation which returns too inert to you, nothing else but thatoppose. The person hostile forces do not need a cause for attacking—they attack whenever and whoever they can. What one has nothing to do with it—he see is quite innocent that nothing responds or admits them. <ref>https://incarnateword.in /cwsa/31/attacks-by-the affair. This -hostile-forces#p3,p4</ref><center>~</center>It is not a phenomenon which occurs very oftenfact that the Rajayogin or others are not attacked by environmental forces. Whether moksha or transformation be the aim, I mean for people who have movements all are attacked—because the vital forces want neither liberation nor transformation. Only the Yogins speak of rancour it in general terms as Rakshasi Maya or anger the attacks of ''kamā, krodha, lobha'',—they don't trace these things to their sources or violence; and watch how they come in—but the thing itself is known to all. Naturally, the hostile forces are always see in a dream on the watch to rob what they can of this kind the justification of their movements—whereas it is only a very striking image of their own feeling. For things received by the sadhak—not that they profit by them, but they prevent them from being used to build up the formation returns upon one divine in this waylife.”<ref>httphttps://incarnateword.in/cwmcwsa/0731/9attacks-marchby-1955the-hostile-forces#p31p6,p7</ref>
==In Education==
Personality traits of a successful teacher'''Content curated by Kamini'''
Complete self-control not only to the extent of not showing any anger, but remaining absolutely quiet and undisturbed under all circumstances.
<ref>http://incarnateword.in/cwm/12/teachers#p8</ref>
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