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=What is Rejection?=
...each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted; what is not in accord is refused, rejected or transformed.
Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
<ref>http://incarnateword.in/cwm/12/mental-education#p7</ref>
 
==In the Vital==
Assuredly, rejection means control of one's thoughts, and why should not one be master of one's own mind and thoughts and not only master of one's vital passions and bodily movements? If it is the right thing to control the body and not allow it to make a stupid, wrong or injurious movement, if it is the right thing to reject from the vital an ignorant passion or low desire, it must be equally the right thing to reject from the mind a thought that ought not to be there or that for good reasons one does not want to be there. As for possibility, I suppose when a thought that is manifestly stupid or false presents itself to the mind one can and usually does reject and throw it out and bid it not recur again. If one can do that with a given thought, it follows that one can do it with any thoughts that need for any reason to be excluded. If a scientist goes into his laboratory to work out a problem, he shuts out from his mind for the time being all thoughts of his wife, his family or his financial affairs, and if they come he repels them and says, "This is not your time." If he has resolved to carry out a line of investigation to the end or a method of invention and, if doubts assail him, he will certainly throw them aside and say, "I mean to see this through to the end and till I have reached the end, I have no intention of listening to you." At every step a man of any mental calibre has to exercise some power over his mind, otherwise he would be as much in a state of restless mental confusion or of mechanical incoherence as one who had no control over his impulses and desires.
<ref>http://incarnateword.in/cwsa/31/thought-and-knowledge#p10</ref>
==Cure Vital Dissatisfaction==
<ref>http://incarnateword.in/cwsa/29/rejection#p9</ref>
<center>~</center>
It is not possible to establish a deep silence all at once unless you can separate yourself from the thoughts, feel them as coming from outside and reject them before they enter. <ref>http://incarnateword.in/cwsa/29/silence#p3</ref>
<center>~</center>
If you reject the restlessness of the vital always, the whole being will be at peace and being at peace receive the divine Ananda.
You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice. You will have to be patient and persistent and vigilant—"sleepless", as the adepts say; you must always refuse to give any chance whatever to the undivine against the divine.
<ref>http://incarnateword.in/cwm/03/7-april-1929#p11</ref>
 <center>~</center>You must first of all be conscious and become aware that they are coming, that these movements… that there is a pressure; and then, you must have a will, the will not to accept them; and then again you learn…a movement of the consciousness, of the will, and at the same time as though you were using a force that emanates from the body; and finally do this it (''gesture of pushing away''), to push back the movement and not accept it.But first of all you must be conscious. If you are not conscious you can do nothing. You must first see the pressure, the influence, the suggestion, whatever it may be, the thing coming from outside; you must feel it coming, see it, observe it and then take a decision, refuse, not want it. These are three consecutive things.
<ref>http://incarnateword.in/cwm/06/29-september-1954#p1</ref>
 <center>~</center>
Naturally he who has mastered himself, who has found his psychic being, who lives constantly in the consciousness of this psychic being, who has established a perfect relation or at least a constant relation with the inner divine Presence is enveloped in an atmosphere of knowledge, light, beauty, purity, which is the best of all protections against desires, but all the same it is possible for desire to intrude if one is not always on one's guard, because we say that it comes from outside. One may have overcome a desire within oneself, and yet it may come from outside as a contagion; but through this envelope of light, knowledge and purity, the desire loses its force and instead of coming like a movement which evokes a blind and immediate response, one perceives what is happening, becomes aware of the force which wants to enter and one can quietly—when it is not wanted—make an inner movement and reject the incoming desire. This is the only true defence: a wakeful consciousness, pure and alert, so to say, which does not sleep, does not let things enter without being aware of them. The worst thing is that people are quite unconscious and that it is only after the contagion has entered that they notice it, and it is a little late to react—is not impossible, but it is more difficult—while if one sees it coming, if in the surrounding atmosphere it comes making a kind of little black mark, one can chase it off as one would something disagreeable.
<ref>http://incarnateword.in/cwm/04/17-april-1951#p7</ref>
You must establish a basis of equanimity within—the peace of the inner being which these surface movements cannot touch,—then if they come on the surface, there will be no violent reaction and they can be rejected with more ease.
<ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p23</ref>
<center>~</center>
It would be easier [to get rid of wrong movements] when you bring down a settled peace and equanimity into that part of the being. There will then be more of an automatic rejection of such movements and less need of tapasya.
<ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p51</ref>
<center>~</center>
The emptiness, silence and peace are the basic condition for the spiritual siddhi—it is the first step towards it. It enables the Purusha to be free from the movements of Prakriti, to see and know where they come from since they no longer rise from within the mind, heart etc., these being in a state of quietude, and to reject the lower movements and to call in the knowledge, will etc. of the higher Consciousness which is above.
<ref>http://incarnateword.in/cwsa/30/emptiness-voidness-blankness-and-silence#p37</ref>
==Process of Rejection==
To see [imperfections and impurities] clearly and acknowledge them is the first step, to have the firm will to reject them is the next, to separate yourself from them entirely so that if they enter at all it will be as foreign elements, no longer parts of your normal nature but suggestions from outside, brings their last state; even, once seen and rejected, they may automatically fall away and disappear; but for most the process takes time.<ref>http://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p65</ref> 
===Will===
It is understood that it is not possible for the human nature to be always without movements of doubt, obscurity or things not yet offered until the inner consciousness has sufficiently grown to make these impossible. It is because it is so that the will is necessary so that the Force may work to remove these things with full consent and will of the mind and heart of the sadhak. To try to reject these things and make the will permanent is sufficient,—for it is this effort that brings eventually the permanence.
<ref>http://incarnateword.in/cwsa/29/faith#p45</ref>
 
===Persistence===
The power to refuse, to reject is always there in the being and to go on rejecting till the rejection is effective. Nothing can obstruct a quiet aspiration except one's own acquiescence in the inertia.<ref>http://incarnateword.in/cwsa/29/rejection#p10</ref><center>~</center>One cannot be perfect in discrimination at once or in rejection either. The one indispensable thing is to go on trying sincerely till there comes the full success. So long as there is complete sincerity, the Divine Grace will be there and assist at every moment on the way.<ref>http://incarnateword.in/cwsa/29/sincerity#p20</ref><center>~</center>The Yogin should look on all the defects of the nature as movements of the lower prakriti common to all and reject them calmly, firmly and persistently with full confidence in the Divine Power—without weakness or depression or negligence and without excitement, impatience or violence.<ref>http://incarnateword.in/cwsa/31/the-hostile-forces-and-the-difficulties-of-yoga#p28</ref><center>~</center>The difficulty you have in your vital is not peculiar to you, but is in some degree and in one form or another a fairly general malady. Its constant return, the mechanical irrational return even when all the rest of the nature has rejected it, is due to the obstinacy of the material consciousness always repeating the old movement in the old groove at the least touch from the old habitual forces. It is a question of faith, patience and persistence. One must be more obstinate than the obstinate material nature and persevere until the light and truth can take permanent hold of the parts which are still responsive to the old movements. There can be no doubt that with this perseverance the Truth will in the end conquer. <ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p75</ref>
The difficulty you have in your vital is not peculiar to you, but is in some degree and in one form or another a fairly general malady. Its constant return, the mechanical irrational return even when all the rest of the nature has rejected it, is due to the obstinacy of the material consciousness always repeating the old movement in the old groove at the least touch from the old habitual forces. It is a question of faith, patience and persistence. One must be more obstinate than the obstinate material nature and persevere until the light and truth can take permanent hold of the parts which are still responsive to the old movements. There can be no doubt that with this perseverance the Truth will in the end conquer.
<ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p75</ref>
===Weakening of Lower Forces===
It is indeed a very good sign that the anger when it comes is brief and subdued and no longer expressed in the outward—for that is one very marked stage always of the rejection of something not wanted by the nature. It comes still but it has no longer the old force, duration, intensity, completeness.
<ref>http://incarnateword.in/cwsa/31/anger-and-violence#p8</ref>
<center>~</center>
The two lines of forces are the line of these lower vital forces and the line of the true movement of forces resting on the psychic consciousness and opening the true mind, the true vital, the true physical consciousness to the action of the Higher Force. If you persist in rejecting the former and aspiring for the latter, the struggle will diminish after a time and the true path become more and more clear. Fidelity always and at every moment is what is required of you.
<ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p26</ref>
===Move to Lower Parts of Being===
The principle of the Yoga is rejection—throwing out of the being...rejected from the mind it often goes to the vital, rejected by the vital, to the physical, rejected by the physical to the subconscient. Rejected from the subconscient also, it can still linger in the environmental consciousness—but there it has no longer any possession of the being and can be thrown away altogether.<ref>http://incarnateword.in/cwsa/29/rejection#p5</ref><center>~</center>
To reject always into a lower part of the being, and finally the last refuge...is in the inconscient; and in order to get rid of something...you must go right into the inconscient; if one pursues it there, it cannot go lower down. So there is only one solution for it, to transform itself.
<ref>http://incarnateword.in/cwm/07/23-march-1955#p4</ref>
 <center>~</center>
As for the things in our nature that are thrown away from us by rejection but come back, it depends on where you throw them. Very often there is a sort of procedure about it. The mind rejects its mentalities, the vital its vitalities, the physical its physicalities—these usually go back into the corresponding domain of general Nature. It all stays at first, when that happens, in the environmental consciousness which we carry about with us, by which we communicate with the outside Nature, and often it persistently rushes back from there—until it is so absolutely rejected, or thrown far away as it were, that it cannot return upon us any more. But when what the thinking and willing mind rejects is strongly supported by the vital, it leaves the mind indeed but sinks down into the vital, rages there and tries to rush up again and reoccupy the mind and compel or capture our mental acceptance. When the higher vital too—the heart or the larger vital dynamis rejects it, it sinks from there and takes refuge in the lower vital with its mass of small current movements that make up our daily littleness. When the lower vital too rejects it, it sinks into the physical consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into the subconscient and comes up in dreams, in passivity, in extreme tamas. The Inconscient is the last resort of the Ignorance.
<ref>http://incarnateword.in/cwsa/28/the-subconscient-and-the-inconscient#p8</ref>
 
===Role of the Psychic===
(1) becoming aware of one’s psychic being.
(2) putting before the psychic being, as one becomes aware of them, all one’s movements, impulses, thoughts and acts of will, so that the psychic being may accept or reject each of these movements, impulses, thoughts or acts of will. Those that are accepted will be kept and carried out; those that are rejected will be driven out of the consciousness so that they may never come back again. <ref>http://incarnateword.in/cwm/16/8-december-1969#p5</ref>
<center>~</center>
What accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of the psychic being, the command of the Divine Guide of the Yoga, the vision of the higher Self or Spirit, the illumined guidance of the Master. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p32</ref>
<center>~</center>
If the psychic is active—or in so far as it is active, there is something in it which is like an automatic test for the universal forces—warning against (not by thought so much as by an essential feeling) and rejecting what should not be, accepting and transmuting what should be. <ref>http://incarnateword.in/cwsa/30/the-psychic-being-and-its-role-in-sadhana#p11</ref>
<center>~</center>
The concentration in the heart is what brings about the opening of the psychic which is your principal need. If the concentration has brought about a feeling which makes you judge clearly all the other movements and see their nature, then the psychic is already in action. For this is the psychic feeling which brings with it a clear insight into the nature of all movements that come and makes it easy to reject what has to be rejected and keep the right attitude and perception. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p54</ref>
  <center>~</center>If one aspires sincerely and rejects what has to be rejected, as far as one can, then the psychic and spiritual influences will more and more work, bring more and more true discrimination, support, stimulate and create the right vibrations, detect, discourage and eliminate the wrong ones.<ref>http://incarnateword.in/cwsa/29/rejection#p3</ref><center>~</center>But the psychic poise is necessary: the discrimination must develop which sees accurately what is the Divine Force, what is the element of personal effort, and what is brought in as a mixture from the lower cosmic forces. And until the transfer is complete, which always takes time, there must always be as a personal contribution, a constant consent to the true Force, a constant rejection of any lower mixture—that is very important.<ref>http://incarnateword.in/cwsa/29/surrender#p84</ref> <center>~</center>After a certain stage of preparation therefore one must stress more on the positive side of the sadhana than on the negative side of rejection,—though this of course must remain to help the other. Still what is important is to develop the psychic within and bring down the higher consciousness from above. The psychic as it grows and manifests detects immediately all wrong movements or elements and at the same time supplies almost automatically the true element or movement which will replace them—this psychic process is much easier and more effective than that of a severe tapasya of purification. The higher consciousness in descending brings peace and purity into all the inner parts; the inner being separates itself from the imperfect outer consciousness and at the same time the peace that comes carries in it a power which can throw out what contradicts the peace and purity.<ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p77</ref> <center>~</center>
Unfortunately, there is the resistance, a very obscure and obstinate resistance. That necessitates a "negative" element in the Yoga, an element of rejection of things that stand in the way and of pressure upon those forms that are crude and useless to disappear, on those that are useful but imperfect or have been perverted to attain or to recover their true movement. To the vital this pressure is very painful, first, because it is obscure and does not understand and, secondly, because there are parts of it that want to be left to their crude motions and not to change. That is why the intervention of a psychic attitude is so helpful. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender; it knows that the touch of the Guru is meant to help and not to hurt, or, like Radha in the poem, that whatever the Beloved does is meant to lead to the Divine Rapture.
<ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p23</ref>
 
 
 
===Aspiration===
Who is able to reject the lower nature fully? All one can do is to aspire and reject the lower impulses and call in the Divine to do the rest.
<ref>http://incarnateword.in/cwsa/29/rejection#p2</ref>
<center>~</center>What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion...It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion.<ref>http://incarnateword.in/cwsa/29/rejection#p7</ref><center>~</center>
In the practice of Yoga, what you aim at can only come by the opening of the being to the Mother's force and the persistent rejection of all egoism and demand and desire, all motives except the aspiration for the Divine Truth. If this is rightly done, the Divine Power and Light will begin to work and bring in the peace and equanimity, the inner strength, the purified devotion and the increasing consciousness and self-knowledge which are the necessary foundation for the siddhi of the Yoga.
<ref>http://incarnateword.in/cwsa/29/opening#p14</ref>
===Role of the Mother and the Divine===
The practice of rejection prevails in the end; but with personal effort only, it may take a long time. If you can feel the Divine Power working in you, then it should become easier.<ref>http://incarnateword.in/cwsa/29/rejection#p12</ref><center>~</center>In a general way my Force is there constantly at work, constantly shifting the psychological elements of your being to put them in new relations and defining to yourself the different facets of your nature so that you may see what should be changed, developed, rejected.<ref>http://incarnateword.in/cwm/13/relations-with-others#p87</ref> <center>~</center>Sometimes no tapasya is necessary—one just refers things to the Power that one feels guiding or doing the sadhana and assents to its action, rejecting all that is contrary to it, and the Power removes what has to be removed or changes what has to be changed, quickly or slowly—but the quickness or slowness does not seem to matter since one is sure that it will be done.<ref>http://incarnateword.in/cwsa/29/the-guru#p23</ref> 
===Surrender===
If one’s surrender is truly sincere and there is this constant attitude in the being, this total self-giving to the Divine, “Thy Will be done”, in this way, one can, without knowing, without understanding, instinctively, choose the thing that should be done and reject the one that should not, but this becomes an instinct, a sort of automatic thing, if your surrender is perfect. And that is the very advantage of surrender, for you can do the right thing in the right way automatically, before having the knowledge.
<ref>https://incarnateword.in/cwm/06/12-may-1954</ref>
<center>~</center>“The sign to indicate that a sadhak's determination to surrender to the Divine is having practical effect in his life...is that he has full obedience without questions or revolt or demand or condition and that he answers to all divine influences and rejects all that are not from the Divine."<ref>http://incarnateword.in/cwm/06/12-may-1954#p14</ref>
==How to Reject In Different Parts of Being?==
===Mental Rejection===
To silence the mind it is not enough to throw back each thought as it comes, that can only be a subordinate movement. One must get back from all thought and be separate from it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether. It is then easier to reject thoughts or let them pass without their disturbing the quietude of the mind.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p97</ref> <center>~</center>The first thing to do is to realise that this thought-flow is not yourself, it is not you who are thinking, but thought that is going on in the mind. It is Prakriti with its thought-energy that is raising all this whirl of thought in you, imposing it on the Purusha. You as the Purusha must stand back as the witness observing the action, but refusing to identify yourself with it. The next thing is to exercise a control and reject the thoughts—though sometimes by the very act of detachment the thought-habit falls away or diminishes during the meditation and there is a sufficient silence or at any rate a quietude which makes it easy to reject the thoughts that come and fix oneself on the object of meditation. If one becomes aware of the thoughts as coming from outside, from the universal Nature, then one can throw them away before they reach the mind; in that way the mind finally falls silent. If neither of these things happens, a persistent practice of rejection becomes necessary—there should be no struggle or wrestling with the thoughts, but only a quiet self-separation and refusal. Success does not come at first, but if consent is constantly withheld, the mechanical whirl eventually lessens and begins to die away and one can then have at will an inner quietude or silence.<ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p31</ref>
===Vital===
===Vital===
====Detach from Desire====
Everything which it hankers after is desirable to the vital—but the desire has to be rejected. "I won't desire" is quite the right thing to say, even if "I don't desire" cannot yet be said by the vital. Still there is something in the being that can even say "I don't desire" and refuse to recognise the vital desire as part of the true being. It is that consciousness which the peace and power bring that has to be recognised as the true "I" and made permanent in front.<ref>http://incarnateword.in/cwsa/31/desire#p48</ref><center>~</center>
Detach yourself from this vital-physical—observe it as something not yourself; reject it, refuse your consent to its claims and impulses, but quietly as the witness Purusha whose refusal of sanction must ultimately prevail...
<ref>http://incarnateword.in/cwsa/31/the-nature-of-the-vital#p63</ref>
<center>~</center>""'''Bring Higher Consciousness to the Vital""'''
It is the vital physical that receives these suggestions and obeys these desires. What you have to do is to get the consciousness down into the whole of the vital proper—so that not only the mind but the vital itself will reject these desires. In that case the vital-physical desires will lose half their force.
<ref>http://incarnateword.in/cwsa/31/desire#p22</ref>
<center>~</center>
If you bring down the peace [of the Mother‘s consciousness] into your vital, it will be liberated—for even if wrong movements come, it will be able to reject them.
<ref>http://incarnateword.in/cwsa/31/the-nature-of-the-vital#p68</ref>
 <center>~</center>
The only way to get rid of these vital movements is to...be always vigilant, try always at every moment to be conscious, always reject these things, refusing to take pleasure in them, call on the Mother, bring down the descent of the Light. If they return persistently he must not be discouraged; it is not possible to change the nature at once, it takes a long time. If, however, he can keep the psychic consciousness in the front, then it will be much easier and there will be much less difficulty and trouble in the change. That can be done by constant aspiration and "abhyāsa".
<ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p74</ref>
<center>~</center>
There is only one way of escape from this siege of the lower vital nature. It is the entire rejection of all egoistic vital demand, claim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not the satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but the surrender of the vital being to the Divine and a single-minded consecration to the supreme Truth into which desire and demand cannot enter. For the nature of the supreme Truth is Light and Ananda, and where desire and demand are there can be no Ananda.
<ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p31</ref>
 
====Rejecting the Sex Impulse====
As for the method of mastery [of sexual abstinence], it cannot be done by physical abstinence alone—it proceeds by a process of combined detachment and rejection. The consciousness stands back from the sex-impulse, feels it as not its own, as something alien thrown on it by Nature-force to which it refuses assent or identification—each time a certain movement of rejection throws it more and more outward. The mind remains unaffected; after a time the vital being which is the chief support withdraws from it in the same way, finally the physical consciousness no longer supports it. This process continues until even the subconscient can no longer rouse it up in dream and no farther movement comes from the outer Nature-force to rekindle this lower fire.
<ref>http://incarnateword.in/cwsa/31/sex#p61</ref>
 <center>~</center>Regard [the sexual impulse] not as something sinful and horrible and attractive at the same time, but as a mistake and wrong movement of the lower nature. Reject it entirely, not by struggling with it, but by drawing back from it, detaching yourself and refusing your consent; look at it as something not your own, but imposed on you by a force of Nature outside you. Refuse all consent to the imposition. If anything in your vital consents, insist on that part of you withdrawing its consent. Call in the Divine Force to help you in your withdrawal and refusal. If you can do this quietly and resolutely and patiently, in the end your inner will will prevail against the habit of the outer Nature.<ref>http://incarnateword.in/cwsa/31/sex#p74</ref> <center>~</center>
To be conscious [of the sexual movement] is the first step, but by itself it is not enough; there must come an automatic force of rejection which the moment desire and passion arise throws it off so that it ebbs back from the mind or vital or wherever it touches. This comes either by a strong will of rejection becoming habitual in its action on the consciousness, or by the detached inner being developing an automatic dynamic strength in itself so that it is not only not touched, but refuses these things by an active purifying power or, finally, by the full emergence of the psychic and its government of the mind, vital and body.
<ref>http://incarnateword.in/cwsa/31/sex#p75</ref>
 <center>~</center>I meant by cutting off [the sex-impulse] a determined rejection of the inward as well as the outward movement whenever it comes. Something in the nature accepts and lets itself go helplessly and something in the mind allows it to do so. The mind does not seem to believe in its power to say No definitely to inward movements as it would to an outer contact—and yet the Purusha is there and can put its definite No, maintaining it till the Prakriti has to submit—or else till the confirming touch from above makes its determination perfectly effective.<ref>http://incarnateword.in/cwsa/31/sex#p107</ref><center>~</center>
Anyway, the dream kind is not so much to trouble about, unless it is frequent—it is the waking state that must be rigorously cleared out. Sometimes, if that is done, there is automatic extension of the habit of rejection to the subconscient, so that when the dream is coming there is an automatic prohibition that stops it…
<ref>http://incarnateword.in/cwsa/31/sex#p142</ref>
 
===Subconscient===
<ref>http://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p39</ref>
==Practices==
==Practices==
===Think of Something Else===
...generally, the easiest way is to think of something else. That is, to concentrate one's attention upon something that has nothing to do with that thought, has no connection with that thought, like reading or some work—generally something creative, some creative work. For instance, those who write, while they are writing (let us take simply a novelist), while he is writing, all other thoughts are gone, for he is concentrated on what he is doing. When he finishes writing, if he has no control, the other thoughts will return. But precisely when one is attacked by a thought, one can try to do some creative work; for example, the scientist could do some research work, a special study to discover something, something that is very absorbing; that is the easiest way. Naturally, those who have begun to control their thought can make a movement of rejection; push aside the thought as one would a physical object. But that is more difficult and asks for a much greater mastery. If one can manage it, it is more active, in the sense that if you reject that movement, that thought, if you chase it off effectively and constantly or almost repeatedly, finally it does not come any more. But in the other case, it can always return.
<ref>http://incarnateword.in/cwm/06/10-february-1954#p16</ref>
 
===Refuse Assent===
If you find it difficult to reject in the sense of throwing away, what you have to do is to refuse assent. As for instance, as regards voices or suggestions, not to listen to them, not to believe what they want you to believe, not to do what they want or push you to do.<ref>http://incarnateword.in/cwsa/31/anger-and-violence#p23</ref><center>~</center>If they cannot be rejected altogether, yet one must try to keep a part of the mind conscious which will refuse to admit the suggestions or share in the depression and trouble,—which will say firmly, "I know what this is and I know that it will pass and I shall resume my way to the goal which nothing can prevent me from reaching, since my soul's will is and will always be for that." You have to reach the point where you can do that always; then the power of the Forces to disturb will begin to diminish and fall away... <ref>http://incarnateword.in/cwsa/31/dealing-with-hostile-attacks#p28</ref> 
===Vigilance===
All that you need to do is to be observant and vigilant,—watchful so that you may not give assent to wrong movements or the return of the old feelings, darkness, confusion etc. Not fear, but vigilance. If you remain vigilant, then with the increase of the Force upholding you, a power of self-control will come, a power to see and reject the wrong turn or the wrong reaction when it comes.
<ref>http://incarnateword.in/cwsa/31/fear#p12</ref>
 
===Detachment and Equanimity===
If the whole mind remains quiet and detached observing the vital movement, but not giving its assent, then to reject it becomes more easy.
<ref>http://incarnateword.in/cwsa/31/the-vital-and-other-levels-of-being#p44</ref>
 <center>~</center>To stand back means to become a witness of one's own mind and speech, to see them as something separate from oneself and not identify oneself with them. Watching them as a witness, separate from them, one gets to know what they are, how they act and then put a control over them, reject what one does not approve and think and speak only what one feels to be true.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p34</ref><center>~</center>
To stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us—inner mental, inner vital, inner physical—silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature.
<ref>http://incarnateword.in/cwsa/29/seeking-the-divine#p4</ref>
 <center>~</center>
In our path [the Yogic] attitude is not one of forceful suppression, but of detachment and equality with regard to the objects of desire. Forceful suppression (fasting comes under the head) stands on the same level as free indulgence; in both cases, the desire remains; in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression. It is only when one stands back, separates oneself from the lower vital, refusing to regard its desires and clamours as one's own, and cultivates an entire equality and equanimity in the consciousness with respect to them that the lower vital itself becomes gradually purified and itself also calm and equal. Each wave of desire as it comes must be observed, as quietly and with as much unmoved detachment as you would observe something going on outside you, and must be allowed to pass, rejected from the consciousness, and the true movement, the true consciousness steadily put in its place.
<ref>http://incarnateword.in/cwsa/31/food#p1</ref>
 
===Remove Cause===
Things come to you because they have an affinity. There is something to which they can cling, a kind of sympathy somewhere, which may not be very conscious or very open, but there is one. And if it were not there, the thing would no longer come. There is a whole set of things which never come to bother you any longer, once you have changed the essential points in your nature.
<ref>http://incarnateword.in/cwm/07/23-march-1955#p6</ref>
 <center>~</center>
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.
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.
<ref>http://incarnateword.in/cwm/07/16-march-1955#p5</ref>
<center>~</center>When we go inwards away from the restricted surface consciousness and develop a subtler sense and deeper awareness, we begin to get an intimation of the origin of these movements and are able to watch their action and process, to accept or reject or modify, to allow them passage and use of our mind and will and our life and members or refuse it.<ref>http://incarnateword.in/cwsa/22/the-order-of-the-worlds#p12</ref> 
===Consecrate to God to Diminish Absorption of Inconscience===
Physically, we depend upon food to live—unfortunately. For with food, we daily and constantly take in a formidable amount of inconscience, of tamas, heaviness, stupidity. One can't do otherwise—unless constantly, without a break, we remain completely aware and, as soon as an element is introduced into our body, we immediately work upon it to extract from it only the light and reject all that may darken our consciousness. This is the origin and rational explanation of the religious practice of consecrating one's food to God before taking it. When eating one aspires that this food may not be taken for the little human ego but as an offering to the divine consciousness within oneself. In all yogas, all religions, this is encouraged. This is the origin of that practice, of contacting the consciousness behind, precisely to diminish as much as possible the absorption of an inconscience which increases daily, constantly, without one's being aware of it.<ref>http://incarnateword.in/cwm/04/19-april-1951#p9</ref> 
===Inform the Mother===
If you have the impulse and are not able easily and naturally to reject it, you can take on condition you scrupulously inform the Mother both of the act and of the movement and state of mind accompanying it.<ref>http://incarnateword.in/cwsa/31/food#p19</ref>===the Positive Yoga=== The defects should be noticed and rejected, but the concentration should be positive—on what you are to be, i.e., on the development of the new consciousness rather than on this negative side.<ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p25</ref>
===The Positive Yoga===
The defects should be noticed and rejected, but the concentration should be positive—on what you are to be, i.e., on the development of the new consciousness rather than on this negative side. <ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p25</ref>
<center>~</center>
You have a defect, for example, a tendency not to speak the truth. Now this habit of falsehood, of not seeing or not speaking the truth, you fight against it by rejecting falsehood from your consciousness and endeavouring to eliminate that habit of not speaking the truth. For the thing to be done, you must build in yourself the habit of speaking only the truth...of perceiving and always telling the truth. One is negative: you reject a fault. The other is positive: you build the quality. It is like that.
...people who get angry... the habit of flying into a rage, of getting angry... one fights against that, refuses to get angry, rejects these vibrations of anger from one's being, but this must be replaced by an imperturbable calm, a perfect tolerance, an understanding of the point of view of others, a clear and tranquil vision, a calm decision—which is the positive side.
<ref>http://incarnateword.in/cwm/07/15-june-1955#p11</ref>
 <center>~</center>
...one can reject best by bringing in the positive psychic and spiritual forces through the pursuit of positive things like brahmacharya and the rest.
<ref>http://incarnateword.in/cwsa/29/rejection#p4</ref>
 =When do we stop Do We Stop Rejecting?=
When all the being lives in the solid realisation of calm, peace, liberation, oneness, then the desires fall away and the necessity of rejection ceases, because there is nothing to reject any longer.
<ref>http://incarnateword.in/cwsa/29/the-veda-and-the-upanishads#p20</ref>
 
=Common Errors=
It is dangerous to think of giving up "all barrier of discrimination and defence against what is trying to descend" upon you. Have you thought what this would mean if what is descending is something not in consonance with the divine Truth, perhaps even adverse? An adverse Power could ask no better condition for getting control over the seeker. It is only the Mother's Force and the divine Truth that one should admit without barriers. And even there one must keep the power of discernment in order to detect anything false that comes masquerading as the Mother's Force and the divine Truth, and keep too the power of rejection that will throw away all mixture.
<ref>http://incarnateword.in/cwsa/31/sex#p57</ref>
 <center>~</center>
A condition of perfect samata can be established in which one sees all as equal, friends and enemies included, and is not disturbed by what men do or by what happens. The question is whether this is all that is demanded from us. If so, then the general attitude will be one of a neutral indifference to everything. But the Gita, which strongly insists on a perfect and absolute samata, goes on to say, "Fight, destroy the adversary, conquer."...there is a work to be done, a Truth to be established against which immense forces are arranged, invisible forces which use visible things and persons and actions for their instruments. If one is among the disciples, the seekers of this Truth, one has to take sides for the Truth, to stand against the Forces that attack it and seek to stifle it. ..."Have samata," he [Krishna] said, "and seeing clearly the Truth, fight." Therefore to take sides with the Truth and to refuse to concede anything to the Falsehood that attacks, to be unflinchingly loyal and against the hostiles and the attackers, is not inconsistent with equality. It is personal and egoistic feeling that has to be thrown away; hatred and vital ill-will have to be rejected...
<ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p11</ref>
 
==Passive Surrender==
Tamasic surrender is when one says, "I won't do anything; let Mother do everything. Aspiration, rejection, surrender even are not necessary. Let her do all that in me."
<ref>http://incarnateword.in/cwsa/31/resistances-sufferings-and-falls#p28</ref>
<center>~</center>
Active surrender is when you associate your will with the Divine Will, reject what is not the Divine, assent to what is the Divine. Passive surrender is when everything is left entirely to the Divine—that few can really do, because in practice it turns out that you surrender to the lower nature under pretext of surrendering to the Divine.
<ref>http://incarnateword.in/cwsa/29/surrender#p62</ref>
 
==Accepting Ugliness of the Lower Nature==
==Focusing Too Much on the Negative==
From every point of view it is bad to concentrate on what one doesn't want, on what one has to reject, what one refuses to be, for the very fact that the thought is there gives to things one wants to reject a sort of right of existence within oneself. This explains the considerable importance of not letting destructive suggestions, thoughts of ill-will, hatred, destruction enter; for merely to think of them is already to give them a power of realisation.<ref>http://incarnateword.in/cwm/08/19-december-1956#p12</ref>
==Avoiding Contact With People==
Sadhak: ''How can I avoid being attacked by these wild and hostile ideas?''
The Mother: You must learn to reject them when they come.
''Not to come into contact with the people who carry them?''
That is impossible—there would be too many people to avoid.
''But the point is to know who is carrying them?''
That is impossible by any outer method; it is only by acquiring an inner discrimination that these things can be known.
<ref>http://incarnateword.in/cwm/17/15-may-1934#p2</ref>
 
==Repulsion, Dislike, Hatred==
In the God-nature to which we have to rise there can be an adamantine, even a destructive severity but not hatred, a divine irony but not scorn, a calm, clear-seeing and forceful rejection but not repulsion and dislike. Even what we have to destroy, we must not abhor or fail to recognise as a disguised and temporary movement of the Eternal.<ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p4</ref> 
==Renunciation==
There is in books a lot of talk about renunciation—that you must renounce possessions, renounce attachments, renounce desires. But I have come to the conclusion that so long as you have to renounce anything you are not on this path; for, so long as you are not thoroughly disgusted with things as they are, and have to make an effort to reject them, you are not ready for the supramental realisation. If the constructions of the Overmind—the world which it has built and the existing order which it supports—still satisfy you, you cannot hope to partake of that realisation. Only when you find such a world disgusting, unbearable and unacceptable, are you fit for the change of consciousness. That is why I do not give any importance to the idea of renunciation. To renounce means that you are to give up what you value, that you have to discard what you think is worth keeping. What, on the contrary, you must feel is that this world is ugly, stupid, brutal and full of intolerable suffering; and once you feel in this way, all the physical, all the material consciousness which does not want it to be that, will want it to change, crying, “I will have something else—something that is true, beautiful, full of delight and knowledge and consciousness!”<ref>http://incarnateword.in/cwm/03/renunciation#p1</ref> 
==Indulgence==
The free expression of a passion may relieve the vital for a time, but at the same time it gives it a right to return always. It is not reduced at all. Suppression with inner indulgence in subtle forms is not a cure, but expression in outer indulgence is still less a cure. It is perfectly possible to go on without manifestation if one is resolute to arrive at a complete control, the control being not a mere suppression but an inner and outer rejection.
<ref>http://incarnateword.in/cwsa/31/desire#p62</ref>
The free expression of a passion may relieve the vital for a time, but at the same time it gives it a right to return always. It is not reduced at all. Suppression with inner indulgence in subtle forms is not a cure, but expression in outer indulgence is still less a cure. It is perfectly possible to go on without manifestation if one is resolute to arrive at a complete control, the control being not a mere suppression but an inner and outer rejection. <ref>http://incarnateword.in/cwsa/31/desire#p62</ref><center>~</center>[The sex] hunger like other hungers does not cease by temporary satiation; it renews itself after a temporary abeyance and wants again indulgence. Neither sops nor gorgings are the right treatment for it. It can only go by a radical psychic rejection or a full spiritual opening with the increasing descent of a consciousness that does not want it and has a truer Ananda.<ref>http://incarnateword.in/cwsa/31/sex#p41</ref>
==Physically Rejecting Things to Overcome Attachment==
About the attachment to things, the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it—attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.
<ref>http://incarnateword.in/cwsa/31/desire#p14</ref>
 
==Absolutely Rejecting All Things That Can Satisfy Desire==
To overcome the Ignorance, to delete the ego, a total rejection not only of desire but of all the things that can satisfy desire may intervene as a valid principle. But this standard or any mental standard cannot be absolute nor can it be binding as a law on the consciousness that has arisen above desire; a complete purity and self-mastery would be in the very grain of its nature and that would remain the same in poverty or in riches: for if it could be shaken or sullied by either, it would not be real or would not be complete.<ref>http://incarnateword.in/cwsa/22/the-divine-life#p53</ref> 
==Rejecting Nature==
To arrive then at the whole truth of our self and Spirit and the knowledge, greatness, bliss of our free and complete being must be the object of the purification, liberation and perfection of the buddhi. But it is a common idea that this means not the full possession of Nature by the Purusha, but a rejection of Nature.
<ref>http://incarnateword.in/cwsa/24/purification-intelligence-and-will#p7</ref>
 
==Rejecting Reason Too Soon==
Usually people who have a tendency for not altogether ordinary experiences find reason very troublesome; and even before being ready to surpass its action they reject it, and that is how usually they become absolutely unreasonable and end up by being half-mad. That is why, so long as you don't have an absolute certainty of having reached where you want to go, well, you must keep the reason very active in yourself in order to prevent yourself from becoming derailed...One cannot dethrone reason unless the experience of the higher regions is so absolute, so true, so complete, that it compels recognition.
<ref>http://incarnateword.in/cwm/07/25-may-1955#p46</ref>
 
==Rejecting the Vital==
You speak of rejecting the lower vital, but it is only the unregenerated lower vital movements that can be got rid of; you cannot get rid of the lower vital itself, for it is a necessary part of the manifested nature, like the higher vital or the mind. It has to be changed in the power of the higher consciousness, not left to itself or dropped from you.<ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p62</ref><center>~</center>
...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. Sensations are an excellent instrument of knowledge and education, but to make them serve these ends, they must not be used egoistically for the sake of enjoyment, in a blind and ignorant search for pleasure and self-satisfaction.
<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p27</ref>
 <center>~</center>
...if one wants to reject love in its lower form, that is to say, human love as human beings experience it, if one makes an inner effort to reject it, one usually rejects the entire capacity of feeling love and becomes like a stone. And then sometimes one has to wait for years or centuries before there is a reawakening in oneself of the capacity to receive and manifest love.
Therefore, the best way when love comes, in whatever form it may be, is to try and pierce through its outer appearance and find the divine principle which is behind and which gives it existence. Naturally, it is full of snares and difficulties, but it is more effective. That is to say, instead of ceasing to love because one loves wrongly, one must cease to love wrongly and want to love well.
<ref>http://incarnateword.in/cwm/08/19-september-1956#p25</ref>
<center>~</center>
Replace vairagya by a firm and quiet rejection of what has to be rejected, sex, vanity, ego-centrism, attachment, etc. etc.; but that does not include rejection of the activities and powers that can be made instruments of the sadhana and the divine work, such as art, music, poetry etc.—Yoga can be done without the rejection of life, without killing or impairing the life-joy and the vital force.
<ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p28</ref>
 
'''Content curated by Neel'''
'''Content curated by Neel'''
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