Changes

All disorder, all suffering is falsehood.Thus it can be said that illnesses are falsehoods of the body. <ref>http://incarnateword.in/cwm/15/doctors-and-medicines#p3,p4</ref> All in us that veils or distorts or prevents the manifestation of the Divine is the falsehood.<ref>http://incarnateword.in/agenda/13/february-7-1973#p4</ref> Falsehood is not this Avidya[Ignorance], but an extreme result of it. It is created by an Asuric power which intervenes in this creation and is not only separated from the Truth and therefore limited in knowledge and open to error, but in revolt against the Truth or in the habit of seizing the Truth only to pervert it. This Power, the dark Asuric Shakti or Rakshasic Maya, puts forward its own perverted consciousness as true knowledge and its wilful willful distortions or reversals of the Truth as the verity of things. It is the powers and personalities of this perverted and perverting consciousness that we call hostile beings, hostile forces. Whenever these perversions created by them out of the stuff of the Ignorance are put forward as the Truth of things, that is the Falsehood, in the Yogic sense, ''mithyā'', moha. <ref>http://incarnateword.in/sabcl/25/falsehood-and-ignorance#p2</ref>

The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating new fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, ...constitute a rigid and sterilising fatalism. But again our will and action can often annul or modify even the past Karma, it is only certain strong effects, called ''utkaṭa karma'', that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created; the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate. <ref>http://incarnateword.in/cwsa/28/fate-free-will-and-prediction#p26</ref>

In the forehead between the eyes but a little above is the ''ājñācakra'', the centre of the inner will, also of the inner vision, the dynamic mind, etc. (This is not the ordinary outer mental will and sight, but something more powerful, belonging to the inner being.) When this centre opens and the Force there is active, then there is the opening of a greater will, power of decision, formation, effectiveness, beyond what the ordinary mind can achieve.

It is not possible to make a foundation in yoga if the mind is restless. The things that have first thing needed is quiet in the mind. Also to merge the personal consciousness is not the first aim of the yoga: the first aim is to open it to be established are a higher spiritual consciousness and for this also a quiet mind is the first need.<ref>http: ''brahmacarya'', complete sex//incarnateword.in/sabcl/23/the-foundation-of-sadhana-i#p1</ref> Peace and purity; ''śamaḥ'', quiet of the consciousness are the very foundation of the necessary change in the nature. Equanimity and harmony peace in all conditions in all parts of the being, its forces maintained but controlled, harmonised, disciplined; ''satyam'', truth and sincerity in is the whole nature; ''praśāntiḥ'', a general state first foundation of peace the Yogic status. Either Light (bringing with it knowledge) or Force (bringing strength and calm; ''ātmasamyama'', the power dynamism of many kinds) or Ananda (bringing love and habit joy of existence) can come next according to control whatever needs control in the movements trend of the nature. When these are fairly established, one has laid But peace is the foundation on first condition without which one nothing else can develop be stable. Wideness and calmness are the yoga consciousnessand with foundation of the yoga Yogic consciousness there comes an easy opening to realisation and the best condition for inner growth and experience. If a wide calm can be established in the physical consciousness, occupying and filling the very body and all its cells, that can become the basis for its transformation; in fact, without this wideness and calmness the transformation is hardly possible.<ref>http://incarnateword.in/sabclcwsa/2329/experiencespeace-andthe-realisationsbasis-iof-the-sadhana#p32p1,p4,p18</ref>

                Friendship or affection is not excluded from the yoga. Friendship with the Divine is a recognised relation in the sadhana. Friendships between the sadhaks exist and are encouraged by the Mother. Only, we seek to found them on a surer basis than that on which the bulk of human friendships are insecurely founded. It is precisely because we hold friendship, brotherhood, love to be sacred things that we want this change—because we do not want to see them broken at every moment by the movements of the ego, soiled and spoiled and destroyed by the passions, jealousies, treacheries to which the vital is prone—it is to make them truly sacred and secure that we want them rooted in the soul, founded on the rock of the Divine. <ref>http://incarnateword.in/sabcl/23/human-relationships-in-yoga-i#p48</ref>