Read Summary of '''[[Refining of Senses Summary|Refining of Senses ]]'''
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=What Are Senses?=
I do not know if you have noticed that the air you breathe is not always the same, that there are different vibrations in the air of one country and in the air of another, in the air of one place and in the air of another. If indeed you are accustomed to have this perception of the subtle physical, you can say immediately, "Ah! This air is as in France" or "This is the air of Japan." It is something indefinable like taste or smell. But in this instance it is not that, it is a perception of another sense. It is a physical sense, it is not a vital or mental sense; it is a sense of the physical world, but there are other senses than the five that we usually have at our disposal—there are many others. <ref>http://incarnateword.in/cwm/04/19-march-1951#p28 </ref>
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In some ancient initiations it was stated that the number of senses that man can develop is not five but seven and in certain special cases even twelve. Certain races at certain times have, out of necessity, developed more or less perfectly one or the other of these supplementary senses. With a proper discipline persistently followed, they are within the reach of all who are sincerely interested in this development and its results. Among the faculties that are often mentioned, there is, for example, the ability to widen the physical consciousness, project it out of oneself so as to concentrate it on a given point and thus obtain sight, hearing, smell, taste and even touch at a distance.
<ref>http://incarnateword.in/cwm/12/vital-education#p10</ref>
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I say the physical being—to be fully developed, it must have twelve senses.It is one of these senses which gives you the kind of perception I was speaking of. You cannot say that it is taste, smell, hearing, etc., but it is something which gives you a very precise impression of the difference of quality. And it is very precise, as distinct as seeing black and white, it is truly a sense perception. <ref>http://incarnateword.in/cwm/04/19-march-1951#p29</ref>
==The Twelve Senses==
[In the preceding talk, Mother spoke of “twelve senses”.]
We are granted five, aren't we? In any case, there is one other which, precisely, has a relation with consciousness. I don't know if you have ever been told this, but a person who is blind, for instance, who does not see, can become aware of an object at some distance through a kind of perception which is not touch for he does not feel it, which is not vision for he does not see, but which is a contact—something that enables him to make a contact without hearing, seeing or touching. This is one of the most developed senses apart from those we habitually use. There is another sense, a sort of sense of proximity: when one comes close to a thing, one feels it as if one had contacted it. Another sense, which is also physical, puts you in touch with events at a great distance; it is a physical sense for it belongs to the physical world, it is not purely mental: there is a sensation. Some people have a sort of sensation of contact with what is happening at a very great distance. You must not forget that in the physical consciousness there are several levels; there is a physical vital and a physical mind which are not solely corporeal. Foresight on the material plane is also one of the physical senses.... We have, then, something that sees at a short distance, something that sees at a long distance and something that sees ahead; this already makes three. These are a sort of improvement of the senses we have; as for instance, hearing at a great distance—there are people who can hear noises at a great distance, who can smell at a great distance. It is a kind of perfecting of these senses.
<ref>http://incarnateword.in/cwm/04/22-march-1951#p12</ref>
[Summary of 12 senses: 1.Physical sight, 2.Physically hearing, 3.Physically smelling, 4.Physical Touch, 5.Physical/Material tasting, 6.Physical contact at distance without touch/seeing/hearing, 7.Sense of proximity, 8.Sensing events at a great distance, 9.Foresight on the material plane sees at a short distance, 10.Foresight sees at a long distance,11.Foresight sees ahead, 12.More perfection of other senses ]
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There is a kind of extension of the physical senses. Red Indians, for example, possess a sense of hearing and smell with a far greater range than our own—and dogs! I knew an Indian—he was my friend when I was eight or ten years old. He had come with Buffalo Bill, at the time of the Hippodrome—was a long time ago, I was eight years old—and he would put his ear to the ground and was so clever that he knew how far away... according to the intensity of the vibration, he knew how far away someone's footsteps were. After that, the children would immediately say, "I wish I knew how to do that!"
[Based on Aphorism 72—The sign of dawning Knowledge is to feel that as yet I know little or nothing; and yet, if I could only know my knowledge, I already possess everything.] <ref>http://incarnateword.in/cwm/10/aphorism-72#p35</ref>
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Actually, as soon as one is not totally, totally tied down by the physical sense organs... For example, I am more and more frequently experiencing changes in the quality of vision. Quite recently, yesterday or the day before, I was sitting in the bathroom drying my face before going out and I raised my eyes (I was sitting before a mirror, although I don't usually look at myself); I raised my eyes and looked, and I saw many things (Mother laughs, greatly amused).... At that moment, I had an experience which made me say to myself, 'Ah! That's why, from the physical, purely material standpoint, my vision seems to be a bit blurred.' Because what I was seeing was MUCH clearer and infinitely more expressive than normal physical sight. And I recalled that it is with these clearer eyes that I see and recognize all my people at balcony darshan. (From the balcony I recognize all my people.) And it's that vision (but with open eyes!) which.... It is of another order. <ref>http://incarnateword.in/agenda/02/june-27-1961#p30</ref>
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Take, for instance, parents. At the risk of removing many illusions in your consciousness, I must tell you something about the source of a mother's love for her child. It is because this child is made of her very own substance, and for quite a long time, relatively long, the material link, the link of substance, between mother and child is extremely close—it is as though a bit of her flesh had been taken out and put apart at a distance—and it is only much later that the tie between the two is completely cut. There is a kind of tie, of subtle sensation, such that the mother feels exactly what the child feels, as she would feel it in herself… <ref>http://incarnateword.in/cwm/06/14-april-1954#p23</ref>
==Sex-Impulse==
The sex-impulse exists for its own sake and it uses the person as an instrument and hooks him on to another—whenever it can throw the hook, it throws it and once the connection is there holds on for some time at least. This is the physical vital and subtle physical action—for if it is the gross physical that dominates, there is no choice—any woman will serve the fun. The sensation you feel is physical vital + subtle physical, that is why it is so concrete. Naturally these sensations do not stop by enjoyment—they are recurrent and so long as the pressure lasts they continue. It is only by rejection or by the domination of a contrary force that they cease. <ref>http://incarnateword.in/cwsa/31/sex#p8</ref>
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The sexual sensations do not "become" a principle of the physical consciousness—they are there in the physical nature already—wherever there is conscious life, the sex-force is there. It is physical Nature's main means of reproduction and it is there for that purpose. <ref>http://incarnateword.in/cwsa/31/sex#p10</ref>
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Sex-sensation may begin anywhere. As vital love it begins in the vital centre, heart or navel—many romantic boys have this and it starts a love affair (often at the age of 10 or even 8) before they know anything about sex-connection. With others it begins with the nerves or with that and the sex-organ itself. There are others who do not have it. Many girls would not have it at all throughout life if they were not taught and excited by men. Some even then hate it and tolerate only under a sort of social compulsion or for the sake of having children. <ref>http://incarnateword.in/cwsa/31/sex#p14</ref>
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It is possible for anger to be felt as pleasant—there are many people who dislike sweet things—so also there are many, especially women, who dislike the sex-sensation, even hate it.
<ref>http://incarnateword.in/cwsa/31/sex#p50</ref>
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It [inhibition of the sex-impulse] would not be permanently effective in itself, because the seed would always be there unless removed by a transformation of the sex-impulse; but the inhibition can help towards this transformation. It is now being recognised in Europe by the doctors—who used formerly to say that sex was to be inhibited at the risk of complications in the body, that on the contrary there is part of the seminal force that is used for health, strength, youth etc. (turned into ojas, as the Yogins say), another that serves for sex purposes; if a man is perfectly chaste, the latter turns more and more into the former. Only of course the external inhibition does not help this change, if the mind indulges in sex-thought or the vital or body in the unsatisfied sex-desire or sex-sensation. But if all these are stopped then the inhibition is useful. <ref>http://incarnateword.in/cwsa/31/sex#p77</ref>
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The sex-trouble is serious only so long as it can get the consent of the mind and the vital will. If it is driven from the mind, that is, if the mind refuses its consent, but the vital part responds to it, it comes as a large wave of vital desire and tries to sweep the mind away by force along with it. If it is driven also from the higher vital, from the heart and the dynamic possessive life force, it takes refuge in the lower vital and comes in the shape of smaller suggestions and urges there. Driven from the lower vital level, it goes down into the obscure inertly repetitive physical and comes as sensations in the sex-centre and a mechanical response to suggestion. Driven from there too, it goes down into the subconscient and comes up as dreams or night-emissions even without dreams. But to wherever it recedes, it tries still for a time from that base or refuge to trouble and recapture the assent of the higher parts—until the victory is complete and it is driven even out of the surrounding or environmental consciousness which is the extension of ourselves into the general or universal Nature.
<ref>http://incarnateword.in/cwsa/31/sex#p113</ref>
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The sex-sensation came from the subconscient. When it is unable to manifest in the waking consciousness, it comes up from the subconscient in sleep. The mind must not allow itself to be disturbed—it will go out with the rest.
<ref>http://incarnateword.in/cwsa/31/sex#p131</ref>
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That [support of the sex-sensation by the imagination] is the difficulty. The imagination means a consent of the physical or else the vital mind. Otherwise the [sex-]sensation is often only due to physical causes and, if not supported by this automatic assent of a part of the mind, would before long diminish in its habit of recurrence.
<ref>http://incarnateword.in/cwsa/31/sex#p149</ref>
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Dress has always been used by woman as an aid to her "sexappeal" as it is now called and man has always been susceptible to it; women also often find dress in man a cause of attraction (e.g. soldier's uniform). There are also particular tastes in dress—that a sari of a particular colour should attract is quite normal. The attraction works on the sense and the vital, while it is the mind that dislikes the psychological defects and gets cooled down by their exposure; but this repulsion of the mind cannot last as against the stronger vital attraction.
<ref>http://incarnateword.in/cwsa/31/sex#p201</ref>
==Ideal Sense==
[Nature: power of discerning the quality, origin and effect of the various vibrations]
The senses should be capable of enduring everything without disgust or displeasure, but at the same time they must acquire and develop more and more the power of discerning the quality, origin and effect of the various vital vibrations in order to know whether they are favourable to harmony, beauty and good health or whether they are harmful to the balance and progress of the physical being and the vital… <ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p29</ref>
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[Nature: regards all things with perfect impartiality]
Only one who is above all likes and dislikes, all desires and preferences, can regard all things with perfect impartiality; the purely objective perception of his senses becomes like that of an extremely delicate and faultless mechanism which benefits from the light of a living consciousness. <ref>http://incarnateword.in/cwm/12/correct-judgment#p5</ref>
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[Below Mother is sharing, how ideal sensations feel like]
Then, immediately, without transition, it was as if I was plunged in a bath of the Supreme's Love... with the sensation of something limitless; in other words, when you have the perception of space, that something is everywhere (it's beyond the perception of space, but if you have the perception of space, it's everywhere). And it's a kind of homogenous vibratory mass, IMMOBILE, yet with an unparalleled intensity of vibration, which can be described as a warm, golden light (but it's not that, it's much more marvelous than that!). And then, it's everywhere at once, everywhere always the same, without alternations of high and low, unchanging, in an unvarying intensity of sensation. And that "something" which is characteristic of divine nature (and is hard to express with words) is at the same time absolute immobility and absolute intensity of vibration. And That... loves. There is no "Lord," there are no "things"; there is no subject, no object. And That loves. But how can you say what That is?... It's impossible. And That loves everywhere and everything, all the time, all at the same time.
<ref>http://incarnateword.in/agenda/05/july-22-1964#p17</ref>
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[Continuation of how ideal sensations feel like]
The pure sensation has the experience of the two vibrations [the false and the true, the twisted and the straight vibrations], but the transition from one to the other is still a mystery. It's a mystery, because it cannot be explained: neither when it goes this way ("gesture to the false direction") nor when it goes that way (gesture to the true direction).
<ref>http://incarnateword.in/agenda/07/february-26-1966#p24</ref>
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It [the true activity of the senses] is to record the divine or true appearance of things and return to them the reaction of an equal Ananda without dislike or desire.<ref>http://incarnateword.in/cwsa/28/the-physical-consciousness#p20</ref>
==Are Sensations Constant? ==
Let us take the example of a river following its course: it is never the same water which flows. What is a river? There is not a drop that ever is the same, no stability is there, then where is the river? (Some take this example to prove that there is no personality—they are very anxious to prove that there is no personality.) For beings it is the same thing: the consciousness changes, ideas change, sensations change...
<ref>http://incarnateword.in/cwm/04/3-march-1951#p24</ref>
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…Sri Aurobindo says there comes a time when the senses change—it's not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); it's quite different from that: the senses THEMSELVES change. He foretells this change—he says it will occur. And I believe it begins in the way I am experiencing it now.
<ref>http://incarnateword.in/agenda/02/june-27-1961#p31</ref>
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Pleasure which is simply a pleasing sensation―if it lasts, not only does it lose its edge, but it ends up by being unpleasant; one can't bear it long. So, quite naturally it comes and goes. That is to say, the very thing that gives you pleasure―exactly the same vibration―after a short while, doesn't give it to you any longer. And if it persists, it becomes unpleasant for you. That is why you can't have pleasure for a long time.
<ref>http://incarnateword.in/cwm/08/20-june-1956#p40</ref>
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Not as far as the most material plane; as far as the perceptible subtle physical—perceptible by the intermediary senses, between the physical senses and those of the subtle physical; for instance, like a breath felt as a gentle breeze, like certain perceptions of smell, like subtle perfumes. Naturally, those who have an inner vision can see, but for the most material senses there is not—how shall I put it?—not the permanence given by the physical body as we know it materially. There are phenomena, yes, that can even be seen, but they are fleeting. There is no stability, the stability in matter, the "fixity" has not been acquired. I mean there is a contact, there is even the contact of touch, there is a perception, but there isn't the permanence given by the material body. They are transient phenomena which, naturally, don't give you the same feeling of an altogether tangible reality. Still, the influence is constant, the intervention is constant, the perception is constant, but there is not the stability of a body which... well, which, when it goes out of the room and returns, it comes back the same as it went out, you understand? Or when you sit down in a certain place, it occupies that place in a very concrete way. <ref>http://incarnateword.in/cwm/09/26-june-1957#p6</ref>
==Senses In Relation to Other Parts of Being==
===Mind===
In the surface consciousness knowledge represents itself as a truth seen from outside, thrown on us from the object, or as a response to its touch on the sense, a perceptive reproduction of its objective actuality. Our surface mind is obliged to give to itself this account of its knowledge, because the wall between itself and the outside world is pierced by the gates of sense and it can catch through these gates the surface of outward objects though not what is within them, but there is no such ready-made opening between itself and its own inner being: since it is unable to see what is within its deeper self or observe the process of the knowledge coming from within, it has no choice but to accept what it does see, the external object, as the cause of its knowledge... <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p18</ref>
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Manas, the sense mind, depends in our ordinary consciousness on the physical organs of receptive sense for knowledge and on the organs of the body for action directed towards the objects of sense. The superficial and outward action of the senses is physical and nervous in its character, and they may easily be thought to be merely results of nerve-action; they are sometimes called in the old books prāṇas, nervous or life activities. But still the essential thing in them is not the nervous excitation, but the consciousness, the action of the chitta, which makes use of the organ and of the nervous impact of which it is the channel. Manas, sense-mind, is the activity, emerging from the basic consciousness, which makes up the whole essentiality of what we call sense. Sight, hearing, taste, smell, touch are really properties of the mind, not of the body; but the physical mind which we ordinarily use, limits itself to a translation into sense of so much of the outer impacts as it receives through the nervous system and the physical organs. But the inner Manas has also a subtle sight, hearing, power of contact of its own which is not dependent on the physical organs. And it has, moreover, a power not only of direct communication of mind with object—leading even at a high pitch of action to a sense of the contents of an object within or beyond the physical range,—but direct communication also of mind with mind. Mind is able too to alter, modify, inhibit the incidence, values, intensities of sense impacts. These powers of the mind we do not ordinarily use or develop; they remain subliminal and emerge sometimes in an irregular and fitful action, more readily in some minds than in others, or come to the surface in abnormal states of the being. They are the basis of clairvoyance, clairaudience, transference of thought and impulse, telepathy, most of the more ordinary kinds of occult powers,—so called, though these are better described less mystically as powers of the now subliminal action of the Manas. The phenomena of hypnotism and many others depend upon the action of this subliminal sense-mind; not that it alone constitutes all the elements of the phenomena, but it is the first supporting means of intercourse, communication and response, though much of the actual operation belongs to an inner Buddhi. Mind physical, mind supraphysical,—we have and can use this double sense mentality.<ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p9</ref>
===Vital===
Sensations belong to the vital domain and to that part of it which is expressed through the nerves of the body. It is sentiments and emotions which are characteristic of the heart… <ref>http://incarnateword.in/cwm/16/letters-to-a-young-sadhak-iv#p41</ref>
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In fact, the vital has three sources of subsistence. The one most easily accessible to it comes from below, from the physical energies through the sensations. <ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p24</ref>
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Vital is quite capable of getting enthusiastic over something beautiful, of admiring, sensing anything greater and nobler than itself. And if really anything very beautiful occurs in the being, if there is a movement having an exceptional value, well, it may get enthusiastic and it is capable of giving itself with complete devotion—with a generosity that is not found, for example, in the mental domain nor in the physical. It has that fullness in action that comes precisely from its capacity to get enthused and throw itself wholly without reserve into what it does. Heroes are always people who have a strong vital, and when the vital becomes passionate about something, it is no longer a reasonable being but a warrior; it is wholly involved in its action and can perform exceptional things because it does not calculate, does not reason, does not say "One must take precautions, one must not do this, must not do that." It becomes reckless, it gets carried away, as people say, it gives itself totally. Therefore, it can do magnificent things if it is guided in the right way.
<ref>http://incarnateword.in/cwm/05/9-september-1953#p19</ref>
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Thus, if we do not wish to starve our vital, sensations must not be rejected or diminished in number and intensity. Neither should we avoid them; rather we must make use of them with wisdom and discernment…
<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p28</ref>
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It is by enlightening, strengthening and purifying the vital, and not by weakening it, that one can contribute to the true progress of the being. To deprive oneself of sensations is therefore as harmful as depriving oneself of food. But just as the choice of food must be made wisely and solely for the growth and proper functioning of the body, so too the choice of sensations and their control should be made with a very scientific austerity and solely for the growth and perfection of the vital, of this highly dynamic instrument, which is as essential for progress as all the other parts of the being.
<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p30</ref>
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Vital honesty: not to allow our sensations and desires to falsify our judgement and determine our action. <ref>http://incarnateword.in/cwm/14/honesty#p5</ref>
===Effects of Insufficiently Developed Vital on Sensations===
This craving for strong experiences belongs to the vital; it is a very frequent tendency in those whose vital is insufficiently developed and seeks violent sensations in the hope of escaping from its heaviness and inertia. But it is an ignorant movement, for violent sensations can never be a remedy; on the contrary, they increase the confusion and obscurity. <ref>http://incarnateword.in/cwm/16/undated#p37</ref>
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This brings us quite naturally to vital austerity, the austerity of the sensations, the tapasya of power. For the vital being is the seat of power, of effective enthusiasm. It is in the vital that thought is transformed into will and becomes a dynamism for action. It is also true that the vital is the seat of desires and passions, of violent impulses and equally violent reactions, of revolt and depression. The normal remedy is to strangle and starve the vital by depriving it of all sensation; sensations are indeed its main sustenance and without them it falls asleep, grows sluggish and starves to death.
<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p23</ref>
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Here you have said: "The sadhu's recourse to the bed of nails or the Christian anchorite's resort to the whip and the hair shirt are the result of a more or less veiled sadistic tendency, unavowed and unavowable; it is an unhealthy seeking or a subconscious need for violent sensations." <ref>http://incarnateword.in/cwm/06/17-march-1954#p30</ref>
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Ah! You know there are ascetics who sleep on nails. Have you never seen them? I have seen some photographs myself. This sort of thing is done; they sleep upon a nail-bed. Even quite recently I saw a photograph like that. Well, they do that for... I don't know if it is to prove their saintliness. You know, when they do this in public, one always suspects that it is a bit of histrionics. But still there are those who can do it sincerely, in the see that they don't do it for display. And so these, if they are asked why they do it, say that it is to prove to themselves that they are detached from the body. And there are others who go still farther: they say that the body must be made to suffer in order to liberate the spirit. Well, if you ask me, I would say that behind this there is a vital taste for suffering which imposes suffering on the body because the vital takes a very perverse pleasure in suffering. I have known children who had hurt themselves somewhere or other and who pressed as hard as they could on the injury to make it hurt still more! And they took pleasure in it. I have known grown-ups also. Morally, it is a very well known fact. I spend my time telling people, "If you are unhappy, it is because you want to be. If you suffer, it is because you like suffering, otherwise you would not suffer." This sort of thing I call unhealthy, for it is against harmony and beauty, it is a kind of morbid need for strong sensations. <ref>http://incarnateword.in/cwm/06/17-march-1954#p31</ref>
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I don't know if you know that China is a country where the most frightful tortures have been invented, unthinkable things. When I was in Japan I asked a Japanese, who liked the Chinese very much (which is very rare) and always spoke very highly about China, why this was so. He told me, "It is because all the peoples of the Far East, including the Japanese themselves, have a very blunted sensitivity. They feel very little; unless the suffering is extremely strong, they feel nothing. And so this has compelled them to use their intelligence to invent extremely acute sufferings." Well, all these people who are unconscious, the more unconscious they are, the more tamasic they are; the more blunted their sensibility, the more do they need strong sensations to feel something. And usually this is what makes people cruel, for cruelty gives very strong sensations. That kind of nervous tension obtained through suffering imposed upon somebody, that gives a sensation, and they need it in order to feel; otherwise they feel nothing. And that is why entire races are particularly cruel. They are very unconscious—vitally unconscious. They may not be unconscious mentally or otherwise, but they are unconscious vitally or physically—above all, physically. <ref>http://incarnateword.in/cwm/06/17-march-1954#p32</ref>
===Physical===
Sensations are so linked to the body that it is very difficult to distinguish them, they are so tied to our senses, and the senses are instruments of the body, so it is difficult to discern… <ref>http://incarnateword.in/cwm/07/9-march-1955#p22</ref>
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If it is a purely physical sensation, as though something were contracting, a kind of physical repugnance, if the body itself is refusing, so to say, you should never force it, never, because it is usually when you force it that there's an accident… <ref>http://incarnateword.in/cwm/05/24-june-1953#p19</ref>
==Sensation in Plants and Animals==
But plants are perfectly conscious and yet they do not think. They have very precise sensations which are the expression of a consciousness, but they do not think. Animals begin to think and their reactions are much more complex. But both plants and animals are conscious. One can be conscious of a sensation without having the least thought.
<ref>http://incarnateword.in/cwm/04/24-march-1951#p3</ref>
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[Mother sharing how she has given a meaning to flowers and plants]
Not as we understand it mentally. There is a mental projection when one gives a precise meaning to a flower. It may answer, vibrate to the touch of this projection, accept the meaning, but a flower has no equivalent of the mental consciousness. In the vegetable kingdom there is a beginning of the psychic, but there is no beginning of the mental consciousness. In animals it is different; mental life begins to form and for them things have a meaning. But in flowers it is rather like the movement of a little baby—it is neither a sensation nor a feeling, but something of both; it is a spontaneous movement, a very special vibration. So, if one is in contact with it, if one feels it, one gets an impression which may be translated by a thought. That is how I have given a meaning to flowers and plants—there is a kind of identification with the vibration, a perception of the quality it represents and, little by little, through a kind of approximation (sometimes this comes suddenly, occasionally it takes time), there is a coming together of these vibrations (which are of a vital-emotional order) and the vibration of the mental thought, and if there is a sufficient harmony, one has a direct perception of what the plant may signify. <ref>http://incarnateword.in/cwm/04/1-march-1951#p35</ref>
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Animals have much more perfect senses than those of men. I challenge you to track a man as a dog does, for instance! <ref>http://incarnateword.in/cwm/04/22-march-1951#p20</ref>
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Of course, those animals—all animals—feel it if one is afraid, even if one doesn't show it. They feel it extraordinarily, with an instinct which human beings don't have. They feel that you are afraid, your body produces a vibration which arouses an extremely unpleasant sensation in them. If they are strong animals this makes them furious; if they are weak animals, this gives them a panic. But if you have no fear at all, you see, if you go with an absolute trustfulness, a great trust, if you go in a friendly way to them, you will see that they have no fear; they are not afraid, they do not fear you and don't detest you; also, they are very trusting. <ref>http://incarnateword.in/cwm/07/26-january-1955#p28</ref>
==Common Errors/Mistakes/Misunderstandings==
I don't believe that the impression of being "light" is a good impression. Because both the so-called lightness and the so-called heaviness have ABSOLUTELY nothing to do with the yoga and the Transformation. All those are human sensations. The truth is quite different from and quite independent of those things. The truth, of course, is the cells' conscious aspiration to the Supreme; it is the only thing that can actually transform the body; and it is very, very independent of the domain of sensations.
<ref>http://incarnateword.in/agenda/06/march-27-1965#p4</ref>
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All sensations are false! That's an experience I have dozens of times every day, in every detail. We feel we need this, we feel we need that, we feel pain here, pain there... but it's all false. In reality, it means we have left the state of Harmony, that Harmony which is always there; but we have left it, so we need this, need that, have pain here, pain there. Something is lacking, and That is what is lacking.
<ref>http://incarnateword.in/agenda/06/july-10-1965#p5</ref>
=How Can One Refine One’s Senses?=