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== What is Rejection In the Mind =?=
Thought-control, rejection of undesirable thoughts, If you refuse 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== The rejection of desire express everything that is essentially the rejection of a lower kind, little by little the element of cravingvery thing disappears, putting that out from and the consciousness itself as a foreign element not belonging to the true self and the inner nature. But refusal to indulge the suggestions of desire is also a part emptied of the rejection; to abstain from the action suggested, if it is not the right action, must be included in the Yogic disciplinelower things. It is by refusing to give expression—I mean not only when this is done in the wrong wayaction but also in thought, by a mental ascetic principle or a hard moral rule, that it can be called suppressionin feeling. The difference between suppression and an inward essential rejection is the difference between mental or moral control and a spiritual purification.<ref>http://incarnateword.in/cwsa/31/desire#p57</ref><center>~</center>These wrong movements [doubtWhen impulses, depressionthoughts, sadnessemotion come, hostility towards the Mother] belong if you refuse to the universal vital Natureexpress them, but the vital of man also shares if you push them aside and remain in them, makes itself a centre state of inner aspiration and field of the play of these wrong forces: in that sense calm, then gradually they are in you. But by constant rejection they are pushed out; you feel them no longer rising in you but lose their force and stop coming from outside. The vital still admits them because it So the consciousness is not yet pure emptied of the old habit of response. You have to persist till they are entirely foreign to your nature and no longer get admittanceits lower movements. <ref>http://incarnateword.in/cwsacwm/3106/wrong-movements22-of-theseptember-vital1954#p66p17</ref>
=What to Reject?=
''Q. What do I need to develop most? And what do I need to reject most?''
''A.'' Develop―sincerity (that is, an integral adhesion to the Divine’s way).Reject―the pull of the old human habits. <ref>httphttps://incarnateword.in/cwm/14/sincerity#p33</ref><center>~</center>Call not everything evil which men call evil, but only that reject which God has rejected; call not everything good which men call goodp34, but accept only what God has accepted. <ref>http://incarnateword.in/cwm/10/aphorism-243-244-245-246-247#p5p35</ref><center>~</center>It is not by rejecting God's manifestation, but by rejecting his own ignorance of it and the results of his ignorance, that he can best lift up and offer the whole of his being and consciousness and energy and joy of being into ==Rejecting What Pulls You Away from the Divine Existence...<ref>http://incarnateword.in/cwsa/22/the-progress-to-knowledge-god-man-and-nature#p11</ref> ==Relativity==
All that cannot be so transformed or refuses to be part of a divine consciousness he will abandon without hesitation, but not from any preconceived prejudgment of its unfitness or its incapacity to be an element of the new inner life. There can be no fixed mental test or principle for these things; he will therefore follow no unalterable rule, but accept or repel an activity of the mind according to his feeling, insight or experience until the greater Power and Light are there to turn their unerring scrutiny on all that is below and choose or reject their material out of what the human evolution has prepared for the divine labour. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p11</ref>
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...there the spiritual life demands that you should reject desire altogether. Its law is nothing that is totally useless in you must cast aside all movements that draw you away from the worldDivine. OnlyYou must reject them, things which were tolerable and admissible at a certain time not because they are no longer so at another. And when they become no longer admissiblebad in themselves, one begins to say —for they are badmay be good for another man or in another sphere, —but because then a will awakes they belong to get rid of them. But the impulses or forces that, being unillumined and ignorant, stand in the history way of your approach to the universeDivine...everything that exists had its necessity and importance at a given moment. And it is as one advances On the other hand you must accept all movements that these things are rejected or replaced by others which belong to the future instead of bring you into contact with the pastDivine. SoBut you accept them, of things which have no further purpose one says, "They not because they are bad"good in themselves, but because one tries they bring you to find within oneself a lever to push them out, the Divine. Accept then all that takes you to break with the habitDivine. But perhaps at one time they were Reject all that takes you away from it, but do not say that this is good and that is bador try to impose your outlook on others; for, and other things werewhat you term bad may be the very thing that is good for your neighbour who is not trying to realise the Divine Life. <ref>http://incarnateword.in/cwm/03/4-august-1929#p6</ref>
There are ways of being, ways of feeling, ways of doing, which you tolerate == Rejection in yourself for quite a long time, and which don't trouble you, don't seem to you at all useless or bad or to be got rid of. And then all of a sudden one day, you don't know why or what has happened, but the outlook changes, you look at things and say, "But what is this? This is in me! Am I carrying this in myself? But it is intolerable, I don't want it any longer." And suddenly it seems bad to you because it is time to reject these things, for they do not harmonise with the attitude you have taken or the progress you have made in your march forward in the world. These things should be elsewhere, they are no longer in their place, therefore you find them bad. But perhaps the same things which seem bad to you would be excellent for other people who are at a lower level.Mind ==
There is always someone more dull, more unconscious, more ignorant or worse than oneself. So the state which is intolerable for you, which you can no longer keep, which must disappearThought-control, would perhaps be very luminous for those who are on the lower rungs. By what right are you going to say, “This is bad”? All you can say is, “I don’t want it any longer. I don’t want it, it’s not in keeping with my present way rejection of beingundesirable thoughts, I want to go where these things have no place any more; they are no longer in their place, let them go and find their place elsewhere!” But one cannot judge. It is impossible become able to say, “This is bad.” At the most think only what one can say, “This is bad for me, it is no longer in its place with me, it must go.” That’s all. And wants and when one drops it on the waywants.<ref>http://incarnateword.in/cwm/0812/4-januarymental-1956education#p33p7</ref>
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...the spiritual life demands that you should reject desire altogether. Its law is that you must cast aside all movements …a self-formed sanskara or mental formation which has become habitual and has to be broken up so that draw you away from the Divine. You must reject them, not because they are bad in themselves,—for they may be good for another man or in another sphere,—but because they belong to the impulses or forces that, being unillumined have a free mind and ignorantvital, stand free for experience. <ref>https://incarnateword.in /cwsa/35/the way -nature-of-his-help#p3</ref><center>~</center>…rejection of your approach to the Divine....On the other hand you must accept all movements that bring you into contact with the Divine. But you accept themmind’s ideas, opinions, not because they are good in themselvespreferences, but because they bring you to the Divine. Accept then all that takes you to the Divine. Reject all that takes you away from ithabits, but do not say that this is good and that is bad or try to impose your outlook on others; forconstructions, what you term bad may be the very thing so that is good for your neighbour who is not trying to realise the Divine Life.true knowledge may find free room in a silent mind… <ref>httphttps://incarnateword.in/cwmcwsa/0332/4the-augustmother-1929ii#p6p5</ref> ==How Do We Know What is Divine?==
...distinguish ==Rejection in oneself the origin of all one's movements—those that come from the light of truth and those that come from the old inertia and falsehood—in order to accept the first and to refuse or reject the others.Vital==
With practice one learns …rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to distinguish more and more clearlythe Truth, but one can establish as a general rule so that all that tends towards disharmony, disorder the true power and inertia comes joy may pour from the falsehood and all that favours unionabove into a calm, harmonylarge, order strong and consciousness comes from the Truth. consecrated vital being… <ref>httphttps://incarnateword.in/cwmcwsa/1632/13the-januarymother-1965ii#p3p5</ref>
<center>~</center>
...all vibrations The rejection of desire is essentially the rejection of the element of craving, putting that come out from external activities, whether mental, vital or physical, or even psychic, have the consciousness itself as a particular quality, but what comes from foreign element not belonging to the true self and the divine influence is of an absolutely different inner nature and quality. In order But refusal to be able to distinguish this, one must first indulge the suggestions of desire is also a part of all have felt boththe rejection; and even when one has felt both, one must be very calm, very attentive, indeed very still within, to be able to distinguish between them and not make a mistake. If your active thought comes in abstain from the wayaction suggested, if it is finishednot the right action, you cannot distinguish clearly any longer; you begin to questions. And then you make use of your notions of good and evil to judge whether this comes from the Divine or doesn’t come from must be included in the Divine. That’s absurdYogic discipline. It is impossible.<ref>https://incarnateword.only when this is done in/cwm/06/12-may-1954</ref><center>~</center>For the wrong way, by a larger mental being is there within us, ascetic principle or a larger inner vital beinghard moral rule, even a larger inner subtle-physical being other than our surface body-consciousness, and by entering into this or becoming it, identifying ourselves with that it, we can observe the springs of our thoughts and feelings, the sources and motives of our action, the operative energies that build up our surface personalitybe called suppression...we find in this inner or subliminal being the means of directly distinguishing The difference between what rises from within suppression and what comes to us from outside, from others or from universal Nature, and it becomes possible to exercise a control, a choice, a power of willed reception, an inward essential rejection and selection, a clear power of self-building and harmonisation which we do not possess or can operate very imperfectly in our composed surface personality but which is the prerogative of our inner Person. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p12</ref> ==Restlessness== ...reject the restlessness and its suggestions altogether. These things come to everybody in the early stages of the sadhana and are sometimes very persistent, even later on they continue—but the sadhak rejects them and regards them as no part of his true consciousness difference between mental or worthy to determine his action moral control and life, but as untrue suggestions which he has to overcome. If that is always done, they begin after a time to lose their force of invasion and become superficial things; finally they disappearspiritual purification.<ref>httphttps://incarnateword.in/cwsa/29/rejection#p8</ref> ==Illness== The body should reject illness as energetically as we reject falsehood in the mind. <ref>http://incarnateword.in/cwm/1531/will-to-conquer-illnessdesire#p10p59</ref>
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The feeling of illness is at first only a suggestion; it becomes a reality because your physical consciousness accepts it. It is like a These wrong suggestion in movements [''doubt, depression, sadness, hostility towards the mind; if Mother''] belong to the mind accepts ituniversal vital Nature, it becomes clouded and confused and has to struggle back into harmony and clearness. It is so with the body consciousness and illness. You must not accept but reject it with your physical mind and so help the body consciousness to throw off the suggestion. If necessaryvital of man also shares in them, make makes itself a counter-suggestion, "No, I shall be well; I am centre and shall be all rightfield of the play of these wrong forces: in that sense they are in you." And in any case call But by constant rejection they are pushed out; you feel them no longer rising in you but coming from outside. The vital still admits them because it is not yet pure of the Mother's Force old habit of response. You have to persist till they are entirely foreign to throw out the suggestion your nature and the illness it is bringingno longer get admittance. <ref>http://incarnateword.in/cwsa/31/illnesswrong-movements-andof-the-healthvital#p22p66</ref>
==Vital =Fear and Subconscient DreamsUnhappiness===
You should not allow yourself to be disturbed by the press of vital or subconscient dreams—for these two make up the larger part of dream-experience—but aspire to get rid of these things and of the activities they indicate, to be conscious and reject all but the divine Truth; the more you get that Truth and cling to it in the waking state, rejecting all else, the more all this inferior dream-stuff will get clear.<ref>http://incarnateword.in/cwsa/31/dreams#p6</ref> ==Fear and Unhappiness== The sadder you are and the more you lament, the farther you move away from me. The Divine is ''not sad '' and to realise the Divine you must reject far from yourself all sadness and all sentimental weakness.<ref>http://incarnateword.in/cwm/16/letters-to-a-young-sadhak-iv#p14</ref>
<center>~</center>
Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object of fear. Unhappiness weakens the strength and lays one more open to the causes of unhappiness.<ref>http://incarnateword.in/cwsa/31/fear#p11</ref>
===In Relationships with Human BeingsRelations===
==='''Vital Interchanges==='''
[Vital influences] There is a constant mental, vital, subtle-physical interchange going on between all who meet or live together, of which they are always coming out from people themselves unaware except in so far as its impacts and interpenetrations touch them as sensible results of speech and action and, if there outer contact: for the most part it is a connectionsubtly and invisibly that this interchange takes place; for it acts indirectly, they can flow into another person sitting neartouching the subliminal parts and through them the outer nature. One has to live But when we grow conscious in one's own these subliminal parts, that brings consciousness also of all this interaction and subjective interchange and intermingling, with the result that we need no longer be involuntary subjects of their impact and consequence, but can accept or reject all such interchanges, accepting only what comes from the Motherdefend ourselves or isolate. <ref>http://incarnateword.in/cwsa/3121/interactionsknowledge-withby-othersidentity-and-the-practice-ofseparative-yogaknowledge#p73p16</ref>
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It is not that you have to speak to no one—that is not possible. But you must keep your body free and pure and reject all vital interchanges with men—do not speak too much or freely; do not allow yourself too much freedom or laughter, be simple and quiet and straight in all your actions and behaviour. Touch no sadhak and let none touch you. Above all, turn to the Divine only and form no relations or attachments with others.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p88</ref>
<center>~</center>
There is a constant mental, …[''vital, subtle-physical interchange going on between all who meet or live together, of which they influences''] are themselves unaware except in so far as its impacts always coming out from people and interpenetrations touch them as sensible results of speech and action and outer contact: for the most part it , if there is subtly and invisibly that this interchange takes place; for it acts indirectlya connection, touching the subliminal parts and through them the outer naturethey can flow into another person sitting near. But when we grow conscious One has to live in these subliminal parts, that brings one's own consciousness also of and reject all this interaction and subjective interchange and interminglingsuch interchanges, with accepting only what comes from the result that we need no longer be involuntary subjects of their impact and consequence, but can accept or reject, defend ourselves or isolateMother. <ref>http://incarnateword.in/cwsa/2131/knowledgeinteractions-bywith-identityothers-and-separativethe-practice-of-knowledgeyoga#p16p73</ref>
==='''Opinions of Others==='''
To become entirely indifferent to the good and bad opinion of others, especially those who are or were near, and stand on the Truth alone is very difficult; some reaction of the old nature can easily come across; but if one remains calm and firm within, these surface reactions quickly disappear and their rejection helps the remnants of the old nature to disappear.
<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p12</ref>
==='''Love Between Human Beings==='''
...reject all forms of love between human beings, for however beautiful and pure they may be, they cause a kind of short-circuit and cut off the direct connection with the Divine.
For one who has known love for the Divine, all other forms of love are obscure and too mixed with pettiness and egoism and darkness; they are like a perpetual haggling or a struggle for supremacy and domination, and even among the best they are full of misunderstanding and irritability, of friction and incomprehension.
<ref>httphttps://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberationsfourliberations#p79,p80</ref>
==What to Reject Rejection in the Mind?Physical==…rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine… <ref>https://incarnateword.in/cwsa/32/the-mother-ii#p5</ref>===Outer MindRestlessness===
It is ...reject the thoughts of the outer mind that have restlessness and its suggestions altogether. These things come to be refused, everybody in the suggestions and ideas that end by disturbing early stages of the sadhana. There and are also a number of thoughts of all kinds that have no interestsometimes very persistent, but which the mind is accustomed to allow to come as a habit, mechanically,—these sometimes come up when one tries to be quiet. They must be allowed to pass away without attending to them until even later on they run down and continue—but the mind becomes still; to struggle with sadhak rejects them and try to stop regards them is as no use, there must be only a quiet rejection. On the other hand if thoughts come up from within, from the psychic, thoughts part of the Mother, of divine love his true consciousness or worthy to determine his action and joylife, perceptions of truth etcbut as untrue suggestions which he has to overcome.If that is always done, these they begin after a time to lose their force of course must be permitted, as invasion and become superficial things; finally they help to make the psychic activedisappear.<ref>http://incarnateword.in/cwsa/3129/the-mind-and-other-levels-of-beingrejection#p15p8</ref>
===Sense MindIllness===
The sensebody should reject illness as energetically as we reject falsehood in the mind. <ref>http://incarnateword.in/cwm/15/will-mind [must] be stilled and taught to leave the function -conquer-illness#p10</ref><center>~</center>The feeling of thought to the mind that judges and understandsillness is at first only a suggestion; it becomes a reality because your physical consciousness accepts it. When the understanding It is like a wrong suggestion in us stands back from the action of mind; if the sense-mind accepts it, it becomes clouded and repels its intermiscence, the latter detaches itself from the understanding confused and has to struggle back into harmony and can be watched in its separate action..clearness.There It is nothing to be done so with this fickle, restless, violent the body consciousness and disturbing factor illness. You must not accept but to get rid of it whether by detaching reject it with your physical mind and then reducing it so help the body consciousness to stillness or by giving throw off the suggestion. If necessary, make a concentration counter-suggestion, "No, I shall be well; I am and singleness shall be all right." And in any case call in the Mother's Force to throw out the suggestion and the thought by which illness it will of itself reject this alien and confusing elementis bringing. <ref>http://incarnateword.in/cwsa/2331/theillness-purifiedand-understandinghealth#p11p22</ref>
===Ideas To Be Translated Into Action=In Sleep==
As far as study is concerned, all ideas are acceptable and You should be included in the synthesis, whose very function is not allow yourself to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with disturbed by the general trend press of vital or subconscient dreams—for these two make up the central idea forming the basis larger part of dream-experience—but aspire to get rid of these things and of the mental synthesis should be permitted activities they indicate, to express themselves in action. This means that every thought entering the mental consciousness should be set before conscious and reject all but the central ideadivine Truth; if the more you get that Truth and cling to it finds a logical place among in the thoughts already groupedwaking state, rejecting all else, it will be admitted into the synthesis; if not, it more all this inferior dream-stuff will be rejected so that it can have no influence on the actionget clear.<ref>http://incarnateword.in/cwmcwsa/1231/mental-educationdreams#p18p6</ref>
=Why RejectionShould We Reject?===Role of Rejection in the Sadhana==
...the power to say "No" is indispensable in life and still more so in sadhana.
<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p79</ref>
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The effort demanded of the sadhak is that of aspiration, rejection and surrender. If these three are done, the rest is to come of itself by the grace of the Mother and the working of her force in you. <ref>http://incarnateword.in/cwsa/31/resistances-sufferings-and-falls#p28</ref>
<center>~</center>
The personal effort required is a triple labour of aspiration, rejection and surrender,—
an aspiration vigilant, constant, unceasing—the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature; rejection of the movements of the lower nature—rejection of the mind’s ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind,—rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being,—rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.
<ref>https://incarnateword.in/cwsa/32/the-mother-ii</ref>
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The sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart, and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come. <ref>http://incarnateword.in/cwsa/29/the-aim-of-the-integral-yoga#p3</ref>
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In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. <ref>http://incarnateword.in/cwsa/23/self-consecration#p26</ref>
<center>~</center>
There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light.<ref>http://incarnateword.in/cwsa/23/the-four-aids#p15</ref><center>~</center>In our Yoga we begin with the idea.all these obscure and useless vital movements that torment you, the willthese wrong thoughts, the aspiration of the complete surrender; but at the same time we have to reject the lower naturesuggestions, deliver our consciousness from itconfusions, deliver the self involved in the lower nature by the self rising to freedom in the higher natureinabilities etc. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress; or else we may make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.<ref>http://incarnateword.in/cwsa/29/the-yoga-of-the-bhagavad-gita#p5</ref> ==Transformation== "The transformation you thought they must be integral, kept and integral therefore the rejection of all that withstands itchanged.." <ref>http://incarnateword.in/cwm/04/26-april-1951#p16</ref><center>~</center>If we truly want precisely what you have got to progress and acquire the capacity of knowing the truth of our being, that do is to say"shut them out", what we are truly created forto reject, what we can call our mission upon earth, then we mustrefuse to keep them, refuse to have them. It is precisely to see in a very regular and constant manneranother way, reject from us or eliminate to see in us whatever contradicts the truth of our existencetrue way, whatever that the Force is opposed to itpressing on you. In this way, little by little, all the parts, all the elements of our being can It would indeed be organised into a homogeneous whole around our psychic centregreat blessing if you could forget these other wrong things altogether...<ref>http://incarnateword.in/cwm/12/the-science-of-living#p5</ref><center>~</center>An evolution of gnostic consciousness brings with it a transformation of our world-consciousness Again, why do you want to keep and world-action: for it takes up into change the new power of awareness not only the inner existence but our outer being and our world-being; there is a remaking of both"wrong things" as you yourself call them? If you have an illness, an integration of them in the sense do you want to keep and power of change the spiritual existence. There must come upon us in pains, the change at once a reversal sickness and rejection of our present way of existence and a fulfilment of its inner trend and tendency. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p14</ref><center>~</center>The spirit within can always change and perfect all the working rest of its nature. But it? It is to throw out the mental being must open illness that you want, for the way by a clear and a watchful introspectionbody to forget it, an opening not to keep any impression of itself to a searching and subtle self-knowledge which will give it the understanding and , to an increasing extent lose even the mastery possibility of its natural instrumentshaving it again, a vigilant and insistent will of self-modification and self-transformation—for to that will the Prakriti must with whatever difficulty live and whatever initial or prolonged resistance eventually respondfeel in quite another way,—and an unfailing practice which will constantly reject all defect and perversion and replace it by right state and a right and enhanced workingthe way of health. Askesis, tapasya, patience and faithfulness and rectitude of knowledge and will are It is just the things required until a greater Power than our mental selves directly intervenes to effect a more easy and rapid transformationsame here. <ref>http://incarnateword.in/cwsa/2431/thewrong-powermovements-of-the-instrumentsvital#p14p65</ref>
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All interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, and it must be done by our own free choice. A continual and always repeated refusal of the impulsions and falsehoods of the lower nature is asked from us and an insistent support to the Truth as it grows in our parts; for the progressive settling into our nature and final perfection of the incoming informing Light, Purity and Power needs for its development and sustenance our free acceptance of it and our stubborn rejection of all that is contrary to it, inferior or incompatible. <ref>http://incarnateword.in/cwsa/23/self-consecration#p25</ref>
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It is not enough to have a positive movement, there must also be the negative movement of rejection. For you cannot attain a stable transformation as long as you harbour in your being elements which oppose it. If you keep obscurities within you, they may for a time remain silent and immobile, so well that you attach no importance to them, and one day they will wake up again and your transformation won't be able to resist them. Not only is the positive movement of self-giving necessary but also the negative movement of rejection of everything in you that opposes this giving. You must not leave things "like that", buried somewhere, in such a way that at the first opportunity they wake up and undo all your work. There are parts of the being which know very well how to do this, there are elements of the vital which are extraordinary from this point of view: they keep quiet, hide in a corner, remain so absolutely silent and motionless that you think they don't exist; so you are no longer on your guard, you are satisfied with your transformation and your surrender, you think everything is going well, and then, suddenly, one fine day, without warning, the thing jumps up like a jack-in-the-box and makes you commit all the stupidities in the world. And it is the stronger for having remained repressed—repressed and closed tight in a corner—it has remained as though buried so as not to draw your attention, it has kept very, very quiet, and the moment you are not expecting it, it springs up and you tell yourself, "Oh! What was the good of all my transformation?" That thing was there, and so it happened. It is just like that, these things remain there and hide themselves so well, that if you do not go looking for them with a well-lit lantern, you will not know they are there till the day they come out and demolish all your work in one minute.
<ref>http://incarnateword.in/cwm/04/26-april-1951#p18</ref>
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The seeker discovers in his experience the two poles of existence of One Being and the two lines or currents of their energy negative and positive in relation to each other which effect by their simultaneity the manifestation of all that is within it. Here too he finds that the separative aspect is liberative; for it releases him from the bondage of identification with the inadequate workings of Nature in the Ignorance. The unitive aspect is dynamic and effective; for it enables him to arrive at mastery and perfection; while rejecting what is less divine or seemingly undivine in her, he can rebuild her forms and movements in himself according to a nobler pattern and the law and rhythm of a greater existence. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p25</ref>
==EvolutionFor Protection From Outside Forces==
If something seems ugly to us...everything comes from outside, it is simply because He no longer wants it to existfrom universal Nature. He But the individual is preparing the world so that this thing may no longer be manifested, so that the manifestation can move from that state not bound to something else. So naturally, within us, we violently repulse accept everything that is about to go out of the active manifestation—there is a movement of rejectioncomes; he can accept and he can reject. <ref>http://incarnateword.in/cwmcwsa/1029/aphorism-63-64-65rejection#p13p6</ref>
<center>~</center>
The fact that the anger comes with such force is itself enough to show that it is not in you that it is, but that it comes from outside...it It is above all a rush of force from the progressive Force universal Nature that tries to take possession of evolution the individual being and make that gives us being act according to the will of this outside force and not according to the will of the soul within. These things come in the course of the sadhana because the sadhak is liberating himself from the lower nature and trying to turn towards the Mother and live in her divine consciousness and the higher nature. The forces of the lower nature do not want that and so they make these rushes in order to recover their rule. It is necessary when that comes to remain quiet within remembering the Mother or calling her and rejectthe anger or whatever else comes, whenever it comes or however often it comes. If that is done, then these forces begin to lose their power to invade.<ref>httphttp://incarnateword.in/cwmcwsa/1031/aphorismanger-and-50violence#p6p21</ref>
==For Psychic Opening==
The realisation of the psychic being, its awakening and the bringing of it in front depend mainly on the extent to which one can develop a personal relation with the
<ref>http://incarnateword.in/cwsa/30/the-emergence-or-coming-forward-of-the-psychic#p20</ref>
<center>~</center>
If desire is rejected and no longer governs the thought, feeling or action and there is the steady aspiration of an entirely sincere self-giving, the psychic usually after a time opens of itself. <ref>http://incarnateword.in/cwsa/30/the-psychic-opening#p9</ref>
==Protect From Outside ForcesFor Peace==
You must not accept everything; The peace and the equality are there above you should reject all suggestions of uncontrolled desire or anger. You must not allow any wrong force to get hold of your body and use it. It is not safe to accept these things and , you should be very careful have to reject call them always. <ref>http://incarnateword.in/cwsa/31/anger-down into the mind and-violence#p39</ref><center>~</center>...everything comes from outside, from universal Nature. But the individual is not bound to accept everything that comes; he can accept vital and he can rejectthe body.<ref>http://incarnateword.in/cwsa/29/rejection#p6</ref><center>~</center>This state which tries to come upon And whenever something disturbs you and seize is not part of your true self, but a foreign influence. To yield have to it and to express it would therefore be not sincerity, but reject the expression of something false to your true being, something thing that will grow more and more foreign to you as you progress. Always reject it, when it comes, even if you feel strongly its touch; open in your mind disturbs and soul to the Mother, keep your will and faith and you will find it recedingdisturbance.<ref>http://incarnateword.in/cwsa/3129/dealing-with-hostile-attacksrejection#p22p9</ref>
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The fact that the anger comes with such force It is itself enough not possible to show that it is not in establish a deep silence all at once unless you that it iscan separate yourself from the thoughts, but that it comes from outside. It is a rush of force feel them as coming from the universal Nature that tries to take possession of the individual being and make that being act according to the will of this outside force and not according to the will of the soul within. These things come in the course of the sadhana because the sadhak is liberating himself from the lower nature and trying to turn towards the Mother and live in her divine consciousness and the higher nature. The forces of the lower nature do not want that and so reject them before they make these rushes in order to recover their rule. It is necessary when that comes to remain quiet within remembering the Mother or calling her and reject the anger or whatever else comes, whenever it comes or however often it comes. If that is done, then these forces begin to lose their power to invadeenter.<ref>http://incarnateword.in/cwsa/3129/anger-and-violencesilence#p20p3</ref>
<center>~</center>
For If you are always under the illusion that pain belongs to you. This is not true. Pain is something thrust upon you. The same event could occur, exactly the same in all its details, without its inflicting reject the shadow restlessness of a pain on you; on the contrary, sometimes it can fill you with ecstatic joy. And it is exactly the same thing. But in one case, you are open to the adverse forces you want to reject from yourselfvital always, and in the other you are not, you are already too far away from them to whole being will be affected by them any longer; at peace and so, instead of feeling the negative side they represent, you feel only the positive side the Divine represents in being at peace receive the experiencedivine Ananda...<ref>http://incarnateword.in/cwmcwsa/0831/7wrong-marchmovements-of-the-1956vital#p29p19</ref>
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...all these obscure and useless vital movements that torment you, these wrong thoughts, suggestions, confusions, inabilities etc...you thought they must be kept and changed...precisely what you have got to do A certain emptying of the consciousness of old things is to "shut them out", to reject, refuse to keep them, refuse to have themnecessary before anything positive can settle itself. It is precisely to see what is happening in another wayyour physical consciousness, to see in the true wayold movements are being emptied out and you fall quiet, that but they press in again and the Force is pressing on you. It would indeed cup has to be a great blessing if you could forget these other wrong things altogetherrepeatedly emptied. Again, why do you want to keep and change the "wrong things" as you yourself call them? If you have an illness, do you want to keep there is a firm and change the painspersistent rejection, the sickness and all the rest then this repeated return of it? It is these old movements will cease to throw out the illness that you want, for be so persistent; the body to forget it, not to keep any impression periods of it, to lose even quiet and its intensity will increase until the possibility of having it again, to live peace and quietude can be established and feel in quite another way, the way of health. It is just the same herepermanent.<ref>http://incarnateword.in/cwsa/3130/wrongemptiness-movementsvoidness-ofblankness-theand-vitalsilence#p65p12</ref>
===Control over Thoughts=For Equality (Samata)==
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 Complete samata takes long to control the body establish and not allow it to make a stupid, wrong or injurious movement, if it is the right thing dependent on three things—the soul's self-giving to reject from the vital Divine by an ignorant passion or low desireinner surrender, it must be equally the right thing to reject from descent of 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 spiritual calm 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 peace from his mind for the time being all thoughts of his wife, his family or his financial affairs, above 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 himsteady, he will certainly throw them aside long and say, "I mean to see this through to the end and till I have reached the end, I have no intention persistent rejection of listening to you." At every step a man of any mental calibre has to exercise some power over his mindall egoistic, 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 rajasic and desiresother feelings that contradict samata.<ref>http://incarnateword.in/cwsa/3129/thoughtequality-andthe-chief-knowledgesupport#p10p9</ref>
==Cure Vital DissatisfactionFor Ananda/Delight==
The vital always wants the things of ordinary life, sex, rich food, enjoyments of all kinds; it does not get full satisfaction out of One must learn to discern what is desire and refrain from doing anything that may satisfy one's desires. One must reject them, but it feels dissatisfied without trying to satisfy them. ..there is an infinitely greater delight in conquering and eliminating a desire than in satisfying it.<ref>http://incarnateword.in/cwm/09/23-january-1957#p11</ref><center>~</center>The only way to get rid psychic Ananda and the desires of it the complaining and clamouring vital cannot go together; if desire comes up, the Ananda is obliged to draw back—unless you reject the desire of these things from the vital itself in time and refuse to have only make any compromise with it. Especially when the aspiration for Mother was giving you wideness and peace and intense Ananda, it was irrational in the Divine in extreme to give room to an external desire and sacrifice all parts of the beingthat for its sake.<ref>http://incarnateword.in/cwsa/31/desire#p47p7</ref>
==PeaceFor Transformation==
The peace and the equality are there above youtransformation must be integral, you have to call them down into the mind and integral therefore the vital and the body. And whenever something disturbs you have to reject the thing rejection of all that disturbs and the disturbancewithstands it.<ref>httphttps://incarnateword.in/cwsa/2932/rejectionthe-mother-i#p9p10</ref>
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It If we truly want to progress and acquire the capacity of knowing the truth of our being, that is not possible to establish say, what we are truly created for, what we can call our mission upon earth, then we must, in a deep silence very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all at once unless you can separate yourself from the thoughtsparts, feel them as coming from outside and reject them before they enterall the elements of our being can be organised into a homogeneous whole around our psychic centre... <ref>http://incarnateword.in/cwsacwm/2912/silencethe-science-of-living#p3p5</ref>
<center>~</center>
It is not enough to have a positive movement, there must also be the negative movement of rejection. For you cannot attain a stable transformation as long as you harbour in your being elements which oppose it. If you reject keep obscurities within you, they may for a time remain silent and immobile, so well that you attach no importance to them, and one day they will wake up again and your transformation won't be able to resist them. Not only is the positive movement of self-giving necessary but also the negative movement of rejection of everything in you that opposes this giving. You must not leave things "like that", buried somewhere, in such a way that at the restlessness first opportunity they wake up and undo all your work. There are parts of the being which know very well how to do this, there are elements of the vital alwayswhich are extraordinary from this point of view: they keep quiet, hide in a corner, remain so absolutely silent and motionless that you think they don't exist; so you are no longer on your guard, you are satisfied with your transformation and your surrender, you think everything is going well, and then, suddenly, one fine day, without warning, the thing jumps up like a jack-in-the-box and makes you commit all the stupidities in the world. And it is the stronger for having remained repressed—repressed and closed tight in a corner—it has remained as though buried so as not to draw your attention, it has kept very, very quiet, and the whole moment you are not expecting it, it springs up and you tell yourself, "Oh! What was the good of all my transformation?" That thing was there, and so it happened. It is just like that, these things remain there and hide themselves so well, that if you do not go looking for them with a well-lit lantern, you will not know they are there till the day they come out and demolish all your work in one minute.<ref>http://incarnateword.in/cwm/04/26-april-1951#p18</ref><center>~</center>An evolution of gnostic consciousness brings with it a transformation of our world-consciousness and world-action: for it takes up into the new power of awareness not only the inner existence but our outer being will be at peace and our world-being ; there is a remaking of both, an integration of them in the sense and power of the spiritual existence. There must come upon us in the change at peace receive the divine Anandaonce a reversal and rejection of our present way of existence and a fulfilment of its inner trend and tendency. <ref>http://incarnateword.in/cwsa/3122/wrongthe-movementsgnostic-being#p14</ref> ==For Evolution== If something seems ugly to us, it is simply because He no longer wants it to exist. He is preparing the world so that this thing may no longer be manifested, so that the manifestation can move from that state to something else. So naturally, within us, we violently repulse everything that is about to go out of the active manifestation—there is a movement ofrejection. <ref>http://incarnateword.in/cwm/10/aphorism-63-the64-vital65#p19p13</ref>
<center>~</center>
A certain emptying of the consciousness of old things is necessary before anything positive can settle itself. It ..it is what is happening in your physical consciousness, above all the old movements are being emptied out and you fall quiet, but they press in again and progressive Force of evolution that gives us the cup has to be repeatedly emptied. If there is a firm and persistent rejection, then this repeated return of these old movements will cease to be so persistent; the periods of quiet and its intensity will increase until the peace and quietude can be established and permanentreject. <ref>http://incarnateword.in/cwsacwm/3010/emptiness-voidness-blankness-andaphorism-silence50#p12p6</ref>
==Equality (Samata)=How to Reject?=
Complete samata takes long to establish and it ==How Do We Know What is dependent on three things—the soul's self-giving to the Divine by an inner surrender, the descent of the spiritual calm and peace from above and the steady, long and persistent rejection of all egoistic, rajasic and other feelings that contradict samata. <ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p9</ref>?==
==Ananda/Delight==...distinguish in oneself the origin of all one's movements—those that come from the light of truth and those that come from the old inertia and falsehood—in order to accept the first and to refuse or reject the others.
One must learn With practice one learns to discern distinguish more and more clearly, but one can establish as a general rule that all that tends towards disharmony, disorder and inertia comes from the falsehood and all that favours union, harmony, order and consciousness comes from the Truth.<ref>https://incarnateword.in/cwm/16/13-january-1965#p3,p4</ref><center>~</center>...all vibrations that come from external activities, whether mental, vital or physical, or even psychic, have a particular quality, but what comes from the divine influence is desire of an absolutely different nature and refrain from doing anything that may satisfy quality. In order to be able to distinguish this, one must first of all have felt both; and even when one has felt both, one's desires. One must reject them without trying be very calm, very attentive, indeed very still within, to be able to satisfy distinguish between themand not make a mistake.If your active thought comes in the way, it is finished, you cannot distinguish clearly any longer; you begin to questions.And then you make use of your notions of good and evil to judge whether this comes from the Divine or doesn’t come from the Divine.there That’s absurd. It is an infinitely greater delight impossible. <ref>http://incarnateword.in conquering /cwm/06/12-may-1954#p30</ref><center>~</center>You are to be conscious of yourself, you must awake to your nature and eliminating a desire than 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 satisfying fact, you must, as itwere, 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/0903/237-januaryapril-19571929#p11</ref>
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The psychic Ananda For a larger mental being is there within us, a larger inner vital being, even a larger inner subtle-physical being other than our surface body-consciousness, and by entering into this or becoming it, identifying ourselves with it, we can observe the desires springs of our thoughts and feelings, the complaining sources and clamouring vital cannot go together; if desire comes upmotives of our action, the Ananda is obliged to draw back—unless you reject operative energies that build up our surface personality...we find in this inner or subliminal being the desire in time means of directly distinguishing between what rises from within and refuse what comes to make any compromise with us from outside, from others or from universal Nature, and it. Especially when the Mother was giving you wideness becomes possible to exercise a control, a choice, a power of willed reception, rejection and peace selection, a clear power of self-building and intense Ananda, it was irrational harmonisation which we do not possess or can operate very imperfectly in our composed surface personality but which is the extreme to give room to an external desire and sacrifice all that for its sakeprerogative of our inner Person.<ref>http://incarnateword.in/cwsa/3121/desireknowledge-by-identity-and-separative-knowledge#p7p12</ref>
=How to Reject?=
==Prerequisites/Preparation==
===Consciousness/Awareness===
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>httphttps://incarnateword.in/cwm/06/29-september-1954#p1p3,p4</ref>
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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>
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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>
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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>httphttps://incarnateword.in/cwsa/30/emptiness-voidness-blankness-and-silence#p37p38</ref>
==Process of Rejection==
To see [imperfections and impurities] clearly and acknowledge them is the first step, to have The principle of the firm will to reject them Yoga 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 rejection—throwing out 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 timebeing.. <ref>http://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p65</ref> ===Will=== It is understood that rejected from the mind it is not possible for often goes to the human nature to be always without movements of doubtvital, obscurity or things not yet offered until rejected by the inner consciousness has sufficiently grown vital, to make these impossible. It is because it is so that the will is necessary so that physical, rejected by the Force may work physical to remove these things with full consent and will of the mind and heart of the sadhaksubconscient. To try to reject these things and make Rejected from the will permanent is sufficientsubconscient also,—for it is this effort that brings eventually can still linger in the permanence.<ref>http://incarnateword.in/cwsa/29/faith#p45</ref> ===Persistence=== The power to refuse, to reject is always environmental consciousness—but there in it has no longer any possession of 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 inertiabe thrown away altogether. <ref>http://incarnateword.in/cwsa/29/rejection#p10p5</ref>
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One cannot be perfect As for the things in discrimination 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 once 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 in rejection eitherthrown far away as it were, that it cannot return upon us any more. The one indispensable thing 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 go on trying sincerely till 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 comes and takes refuge in the full successlower vital with its mass of small current movements that make up our daily littleness. So long as there is complete sincerityWhen the lower vital too rejects it, it sinks into the Divine Grace will be physical consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into the subconscient and assist at every moment on comes up in dreams, in passivity, in extreme tamas. The Inconscient is the last resort of the wayIgnorance. <ref>http://incarnateword.in/cwsa/2928/sinceritythe-subconscient-and-the-inconscient#p20p8</ref>
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The Yogin should look on all To see [imperfections and impurities] clearly and acknowledge them is the defects of first step, to have the nature as movements of firm will to reject them is the lower prakriti common 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 reject them calmlyrejected, firmly they may automatically fall away and persistently with full confidence in disappear; but for most the Divine Power—without weakness or depression or negligence and without excitement, impatience or violenceprocess takes time. <ref>http://incarnateword.in/cwsa/3129/thebhakti-hostile-forcesyoga-and-the-difficulties-of-yogavaishnavism#p28p66</ref>
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The difficulty you have in your vital It is not peculiar to younecessary that there should be control and organisation, but is in some degree and in one form or another a fairly general malady. Its constant returnthese cannot come and get fixed if you accept ''uncontrolled desires'' , the mechanical irrational return even when all the rest of the nature has rejected it'' violent anger, 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 confusion or extreme restlessness of faithmind'' , 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 for all these are still responsive to the old movements. There can be no doubt things that with this perseverance the Truth will in the end conquerdisorganise and destroy control. <ref>httphttps://incarnateword.in/cwsa/31/wronganger-movements-of-theand-vitalviolence#p75p43</ref>
===Weakening of Lower ForcesAspiration===
It Who is indeed a very good sign that able to reject the anger when it comes lower nature fully? All one can do is brief to aspire and subdued reject the lower impulses and no longer expressed call 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 Divine to do the old force, duration, intensity, completenessrest.<ref>http://incarnateword.in/cwsa/3129/anger-and-violencerejection#p8p2</ref>
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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...each thought, each feeling, each sensation, each impulse, each reaction, the true vitalas it manifests, must be presented in the true physical consciousness to the action of the Higher Forcecentral being or its aspiration. If you persist What is 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 accord is accepted; what is required of you.<ref>http://incarnateword.not in/cwsa/31/the-lower-vital-being#p26</ref> ===Move to Lower Parts of Being=== The principle of the Yoga accord is rejection—throwing out of the being...rejected from the mind it often goes to the vital, rejected by the vital, to the physicalrefused, 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 altogetheror transformed.<ref>http://incarnateword.in/cwsacwm/2916/rejection10-may-1967#p5p3</ref>
<center>~</center>
To What you should do, is always to reject always into the lower experiences and concentrate on a lower part of fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the beingPeace, and finally the last refugeDevotion...It is because you get interested in the inconscient; lower vital experiences and in order to get rid observing and thinking about them that they take hold, and then comes the absence 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 itselfContact and the confusion.<ref>http://incarnateword.in/cwmcwsa/0729/23-march-1955rejection#p4p7</ref>
<center>~</center>
As for In the things in our nature that are thrown away from us by rejection but come backpractice of Yoga, it depends on where what you throw them. Very often there is a sort aim at can only come by the opening of procedure about it. The mind rejects its mentalities, the vital its vitalities, being to the physical its physicalities—these usually go back into Mother's force and the corresponding domain persistent rejection of general Nature. It all stays at firstegoism and demand and desire, when that happens, in all motives except the environmental consciousness which we carry about with us, by which we communicate with aspiration for 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 moreDivine Truth. But when what the thinking and willing mind rejects If this is strongly supported by the vitalrightly done, it leaves the mind indeed but sinks down into the vital, rages there Divine Power and tries Light will begin to rush up again work and reoccupy bring in the mind peace and compel or capture our mental acceptance. When equanimity, the higher vital too—the heart or inner strength, the larger vital dynamis rejects it, it sinks from there purified devotion 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 increasing consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into self-knowledge which are the subconscient and comes up in dreams, in passivity, in extreme tamas. The Inconscient is necessary foundation for the last resort siddhi of the IgnoranceYoga.<ref>http://incarnateword.in/cwsa/2829/the-subconscient-and-the-inconscientopening#p8p14</ref>
===Role of the PsychicWill===
The work of unifying the being consists of:(1) becoming aware of one’s psychic being.(2) putting before the psychic beingrejection may not succeed at once, as one becomes aware if there is a strong habit of thempast acceptance; but if it is steadily persisted in, 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 rejection will. Those that are accepted will be kept and carried out; those that are rejected will be driven out of succeed in the consciousness so that they may never come back againend. <ref>httphttps://incarnateword.in/cwmcwsa/1629/8-december-1969rejection#p5p6</ref>
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What accepts or rejects must Even if it[foreign influence that deters your progress] returns obstinately, be neither mind nor open or camouflaged vital equally and more obstinate against it, firm in rejection—that will discourage and wear it out and finally it will of desire nor ethical sense, but the insistence of the psychic beinggrow weak, the command a shadow of the Divine Guide of the Yoga, the vision of the higher Self or Spirit, the illumined guidance of the Masteritself and disappear. <ref>httphttps://incarnateword.in/cwsa/2331/the-ascent-ofdealing-thewith-sacrificehostile-iiattacks#p32p22</ref>
<center>~</center>
If the psychic It is active—or in so far as understood that it is activenot possible for the human nature to be always without movements of doubt, there obscurity or things not yet offered until the inner consciousness has sufficiently grown to make these impossible. It is something in because it which is like an automatic test for so that the universal forces—warning against (not by thought will is necessary so much as by an essential feeling) that the Force may work to remove these things with full consent and rejecting what should not bewill of the mind and heart of the sadhak. To try to reject these things and make the will permanent is sufficient, accepting and transmuting what should be—for it is this effort that brings eventually the permanence. <ref>http://incarnateword.in/cwsa/3029/the-psychic-being-and-its-role-in-sadhanafaith#p11p45</ref>
<center>~</center>
The concentration power to refuse, to reject is always there in the heart is what brings about the opening of being and to go on rejecting till the psychic which rejection is your principal needeffective. If the concentration has brought about Nothing can obstruct a feeling which makes you judge clearly all the other movements and see their nature, then the psychic is already quiet aspiration except one's own acquiescence 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 perceptioninertia. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditationrejection#p54p10</ref>
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If One cannot be perfect in discrimination at once or in rejection either. The one aspires indispensable thing is to go on trying sincerely and rejects what has to be rejected, as far till there comes the full success. So long as one canthere is complete sincerity, then the psychic and spiritual influences Divine Grace will more and more work, bring more and more true discrimination, support, stimulate be there and create assist at every moment on the right vibrations, detect, discourage and eliminate the wrong onesway. <ref>http://incarnateword.in/cwsa/29/rejectionsincerity#p3p20</ref>
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But 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 psychic poise is necessary: mechanical irrational return even when all the discrimination must develop which sees accurately what is rest of the Divine Forcenature has rejected it, what is due to the element obstinacy of personal effort, and what is brought the material consciousness always repeating the old movement in as a mixture the old groove at the least touch from the lower cosmic old habitual forces. And until the transfer It is completea question of faith, which always takes time, there patience and persistence. One must always be as a personal contribution, a constant consent 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 true Force, a constant rejection of any lower mixture—that is very importantold movements. There can be no doubt that with this perseverance the Truth will in the end conquer. <ref>http://incarnateword.in/cwsa/2931/surrenderwrong-movements-of-the-vital#p84p75</ref>
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After a certain stage The two lines of preparation therefore one must stress more on forces are the positive side line of these lower vital forces and the sadhana than on line of the negative side true movement of rejection,—though this of course must remain to help the other. Still what is important is to develop forces resting on 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 opening the same time supplies almost automatically true mind, 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 vital, the inner parts; the inner being separates itself from the imperfect outer true physical consciousness and at to the same time action of the peace that comes carries Higher Force. If you persist in it a power which can throw out what contradicts rejecting the peace former and purity. <ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p77</ref><center>~</center>Unfortunatelyaspiring for the latter, there is the resistance, struggle will diminish after a very obscure time and obstinate resistance. That necessitates a "negative" element in the Yoga, an element of rejection of things that stand in the way true path become more 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 movementmore clear. To the vital this pressure is very painful, first, because it is obscure Fidelity always 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 at every moment is why the intervention of a psychic attitude what is so helpful. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender; it knows that the touch required 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 Raptureyou.<ref>http://incarnateword.in/cwsa/2931/asceticismthe-andlower-thevital-integral-yogabeing#p23p26</ref>
===AspirationRole of the Psychic===
Who is able to reject The work of unifying the being consists of:(1) becoming aware of one’s psychic being.(2) putting before the lower nature fully? All psychic being, as one can do is to aspire becomes aware of them, all one’s movements, impulses, thoughts and acts of will, so that the psychic being may accept or reject the lower each of these movements, impulses , thoughts or acts of will. Those that are accepted will be kept and call in carried out; those that are rejected will be driven out of the Divine to do the restconsciousness so that they may never come back again.<ref>httphttps://incarnateword.in/cwsacwm/2916/rejection8-december-1969#p2p3,p4,p5</ref>
<center>~</center>
What you should doaccepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, is always to reject but the lower experiences and concentrate on a fixed and quiet aspiration towards insistence of the one thing neededpsychic being, the Lightcommand of the Divine Guide of the Yoga, the Calmvision of the higher Self or Spirit, the Peace, illumined guidance of the DevotionMaster.The way of the spirit is not a mental way; a mental rule or mental consciousness cannot be its determinant or its leader.<ref>http://incarnateword.It in/cwsa/23/the-ascent-of-the-sacrifice-ii#p32</ref><center>~</center>But the psychic poise is necessary: the discrimination must develop which sees accurately what is the Divine Force, what is because you get interested the element of personal effort, and what is brought in as a mixture from the lower vital experiences and in observing and thinking about them that they take holdcosmic forces. And until the transfer is complete, which always takes time, there must always be as a personal contribution, and then comes a constant consent to the absence true Force, a constant rejection of the Contact and the confusionany lower mixture—that is very important. <ref>http://incarnateword.in/cwsa/29/rejectionsurrender#p7p84</ref>
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In After a certain stage of preparation therefore one must stress more on the positive side of the sadhana than on the practice negative side of Yogarejection, what you aim at can only come by the opening —though this of course must remain to help the being other. Still what is important is to develop the Mother's force psychic within and bring down the persistent rejection of higher consciousness from above. The psychic as it grows and manifests detects immediately all egoism wrong movements or elements and demand and desire, all motives except at the aspiration for same time supplies almost automatically the Divine Truth. If this true element or movement which will replace them—this psychic process is rightly done, the Divine Power much easier and Light will begin to work and bring more effective than that of a severe tapasya of purification. The higher consciousness in the descending brings peace and equanimity, purity into all the inner strength, parts; the purified devotion and inner being separates itself from the increasing imperfect outer consciousness and self-knowledge which are at the necessary foundation for same time 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 peace that comes carries in the end; but with personal effort only, it may take a long time. If you power which can feel throw out what contradicts the Divine Power working in you, then it should become easierpeace and purity. <ref>http://incarnateword.in/cwsa/2931/rejectionego-and-its-forms#p12p81</ref>
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In Unfortunately, there is the resistance, a general very obscure and obstinate resistance. That necessitates a "negative" element in the Yoga, an element of rejection of things that stand in the way my Force 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 constantly at work, constantly shifting the psychological elements are parts of your being it that want to put them in new relations be left to their crude motions and defining not to yourself change. That is why the different facets intervention of your nature a psychic attitude is so helpful. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender; it knows that you may see what should be changedthe touch of the Guru is meant to help and not to hurt, or, developedlike Radha in the poem, rejectedthat whatever the Beloved does is meant to lead to the Divine Rapture. <ref>http://incarnateword.in/cwmcwsa/1329/relationsasceticism-and-the-withintegral-othersyoga#p87p24</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#p23p24</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>httpshttp://incarnateword.in/cwm/06/12-may-1954#p32</ref><center>~</center>…“What is the sign to indicate that a sadhak’s determination to surrender to the Divine is having practical effect in his life?” And Sri Aurobindo replies: “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>
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“The sign to indicate that a sadhak's determination to In our Yoga we begin with the idea, the will, the aspiration of the complete surrender ; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the Divine is having practical effect self involved in the lower nature by the self rising to freedom in his lifethe higher nature...is that he has full obedience without questions or revolt or demand or condition If we do not do this double movement, we are in danger of making a tamasic and that he answers to all divine influences therefore unreal surrender, making no effort, no tapas and rejects all that are therefore no progress; or else we may make a rajasic surrender not from to the Divine but to some self-made false idea or image of the Divinewhich masks our rajasic ego or something still worse." <ref>http://incarnateword.in/cwmcwsa/0629/12the-mayyoga-of-the-bhagavad-1954gita#p14p5</ref>
==How to Reject In Different Parts of Being?==
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>===Rejection in the Mental Rejection===
To silence It is the thoughts of the outer mind that have to be refused, the suggestions and ideas that end by disturbing the sadhana. There are also a number of thoughts of all kinds that have no interest, but which the mind it is not enough accustomed to allow to throw back each thought come as it comesa habit, mechanically, that can only —these sometimes come up when one tries to be a subordinate movementquiet. One They must get back from all thought be allowed to pass away without attending to them until they run down and the mind becomes still; to struggle with them and try to stop them is no use, there must be separate from it, only a silent consciousness observing quiet rejection. On the other hand if thoughts if they comeup from within, but not oneself thinking or identified with from the psychic, thoughtsof the Mother, of divine love and joy, perceptions of truth etc. Thoughts , these of course must be felt permitted, as outside things altogether. It is then easier they help to reject thoughts or let them pass without their disturbing the quietude of make the mindpsychic active. <ref>http://incarnateword.in/cwsa/31/interactionsthe-withmind-and-other-levels-othersof-being#p15</ref><center>~</center>…the sense-mind [must] be stilled and taught to leave the function of thought to the mind that judges andunderstands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action...There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element. <ref>http://incarnateword.in/cwsa/23/the-practice-ofpurified-yogaunderstanding#p97p11</ref>
<center>~</center>
The first thing to do To silence the mind it is not enough to realise that this throw back each thought-flow is not yourself, as it is not you who are thinkingcomes, but thought that is going on in the mindcan only be a subordinate movement. It is Prakriti with its thought-energy that is raising One must get back from all this whirl of thought in youand be separate from it, imposing it on the Purusha. You as the Purusha must stand back as the witness a silent consciousness observing the actionthoughts if they come, but refusing to identify yourself not oneself thinking or identified with itthe thoughts. Thoughts must be felt as outside things altogether. The next thing It is then easier to exercise a control and reject thoughts or let them pass without their disturbing the thoughts—though sometimes by the very act quietude of detachment the thoughtmind.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-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 -practice-of-yoga#p99</ref><center>~</center>The spirit within can always change and fix oneself on perfect the object working of meditationits nature. If one becomes aware of But the thoughts as coming from outside, from mental being must open the universal Natureway by a clear and a watchful introspection, then one can throw them away before they reach an opening of itself to a searching and subtle self-knowledge which will give it the mind; in that way understanding and to an increasing extent the mind finally falls silent. If neither mastery of these things happensits natural instruments, a persistent practice vigilant and insistent will of rejection becomes necessary—there should be no struggle self-modification and self-transformation—for to that will the Prakriti must with whatever difficulty and whatever initial or wrestling with the thoughtsprolonged resistance eventually respond, but only —and an unfailing practice which will constantly reject all defect and perversion and replace it by right state and a quiet self-separation right and refusalenhanced working. Success does not come at firstAskesis, but if consent is constantly withheldtapasya, patience and faithfulness and rectitude of knowledge and will are the mechanical whirl eventually lessens and begins things required until a greater Power than our mental selves directly intervenes to die away effect a more easy and one can then have at will an inner quietude or silencerapid transformation. <ref>http://incarnateword.in/cwsa/2924/concentrationthe-power-andof-the-meditationinstruments#p31p14</ref>
===Rejection in the Vital===
====Detach ''' Detachment 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#p49</ref><center>~</center>The vital always wants the things of ordinary life, sex, rich food, enjoyments of all kinds; it does not get full satisfaction out of them, but it feels dissatisfied without them. The only way to get rid of it is to reject desire of these things from the vital itself and to have only the aspiration for the Divine in all parts of the being.<ref>http://incarnateword.in/cwsa/31/desire#p48</ref>
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Detach yourself from this ...if we do not wish to starve our vital-physical—observe it as something , sensations must not yourselfbe rejected or diminished in number and intensity. Neither should we avoid them; reject itrather we must make use of them with wisdom and discernment. Sensations are an excellent instrument of knowledge and education, refuse your consent but to its claims and impulsesmake them serve these ends, but quietly as they must not be used egoistically for the witness Purusha whose refusal sake of sanction must ultimately prevail..enjoyment, in a blind and ignorant search for pleasure and self-satisfaction.<ref>http://incarnateword.in/cwsacwm/3112/the-naturefour-austerities-ofand-the-vitalfour-liberations#p63p27</ref>
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'''Bring Higher Consciousness ...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 Vital'''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.
It 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 vital physical that receives these suggestions divine principle which is behind and obeys these desireswhich gives it existence. What you have to do Naturally, it is to get the consciousness down into the whole full of the vital proper—so that not only the mind snares and difficulties, but the vital itself will reject these desiresit is more effective. In that case the vital-physical desires will lose half their forceThat is to say, instead of ceasing to love because one loves wrongly, one must cease to love wrongly and want to love well.<ref>httphttps://incarnateword.in/cwsacwm/3108/desire19-september-1956#p22p25,p26</ref>
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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#p64</ref>
'''Connecting to the Higher Consciousness'''
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#p74p70</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#p61p65</ref>
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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#p74p80</ref><center>~</center>To be conscious [of ===Rejection in 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 touchesPhysical=== Be on your guard. This comes either by There was… a strong will formation of fear—fear of cold, fear of rejection becoming habitual in its action on the consciousnessbad health, or by the detached inner being developing an automatic dynamic strength in itself so etc.—take care that this formation does not jump upon you; you must reject 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 bodyresolutely. <ref>httphttps://incarnateword.in/cwsacwm/3115/sexfear-and-illness#p75p1</ref>
<center>~</center>
I meant Illness must not be accepted as a means of transformation; it rather indicates certain difficulties encountered by cutting off [the sex-impulse] a determined rejection force of the inward as well as the outward movement whenever it comes. Something transformation especially in the nature accepts vital and lets itself go helplessly and something in the mind allows body. But it is not necessary that these difficulties should be allowed to do sotake this obscure form of illness. The mind does not seem to believe All illness should be rejected and all suggestions of illness; the Force should be called in its power to say No definitely cure by the assent to inward movements as it would to an outer contact—and yet the Purusha is there health and can put its definite No, maintaining it till the Prakriti has refusal of assent to submit—or else till the confirming touch from above makes suggestions that bring or prolong its determination perfectly effectiveopposite. <ref>httphttps://incarnateword.in/cwsa/31/sexillness-and-health#p107p4</ref>
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Anyway, the dream kind is not so much ''Q. What am I 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 do to get rid of the habit these defects [tamas and sluggishness]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>my nature?''
===Subconscient===''A'' Become more and more conscious. <ref>https://incarnateword.in/cwm/14/laziness-tiredness-fatigue-tamas#p15,p16</ref>
It is to be hoped that as you have rejected [these thoughts that attack in sleep or in the state between sleep and waking], they will not come again, but if they do, then you must put a conscious will before going to sleep that they should not come. A suggestion of that kind on the subconscient is often successful, if not at once, after a time; for the subconscient learns to obey the will put upon it in the waking state.<ref>http://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p39</ref>==Helpful Practices==
==Practices==...there is nothing that is totally useless in the world. Only, things which were tolerable and admissible at a certain time are no longer so at another. And when they become no longer admissible, one begins to say they are bad, because then a will awakes to get rid of them. But in the history of the universe...everything that exists had its necessity and importance at a given moment. And it is as one advances that these things are rejected or replaced by others which belong to the future instead of the past. So, of things which have no further purpose one says, "They are bad", because one tries to find within oneself a lever to push them out, to break with the habit. But perhaps at one time they were not bad, and other things were.
===Think There are ways of Something Else===being, ways of feeling, ways of doing, which you tolerate in yourself for quite a long time, and which don't trouble you, don't seem to you at all useless or bad or to be got rid of. And then all of a sudden one day, you don't know why or what has happened, but the outlook changes, you look at things and say, "But what is this? This is in me! Am I carrying this in myself? But it is intolerable, I don't want it any longer." And suddenly it seems bad to you because it is time to reject these things, for they do not harmonise with the attitude you have taken or the progress you have made in your march forward in the world. These things should be elsewhere, they are no longer in their place, therefore you find them bad. But perhaps the same things which seem bad to you would be excellent for other people who are at a lower level.
There is always someone more dull, more unconscious, more ignorant or worse than oneself. So the state which is intolerable for you, which you can no longer keep, which must disappear, would perhaps be very luminous for those who are on the lower rungs. By what right are you going to say, “This is bad”? All you can say is, “I don’t want it any longer. I don’t want it, it’s not in keeping with my present way of being, I want to go where these things have no place any more; they are no longer in their place, let them go and find their place elsewhere!” But one cannot judge. It is impossible to say, “This is bad.” At the most one can say, “This is bad for me, it is no longer in its place with me, it must go.” That’s all. And one drops it on the way. <ref>https://incarnateword.in/cwm/08/4-january-1956#p32,p33,p34</ref>
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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>https://incarnateword.in/cwm/07/16-march-1955#p7,p8</ref>
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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>
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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#p56</ref>
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...the power to say "No" is indispensable in life and still more so in sadhana. It is the power of rejection put into speech. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p80</ref>
===Rejection of Thoughts===
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#p11</ref>
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...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>
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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>https://incarnateword.in/cwsa/29/concentration-and-meditation#p31</ref>
===Refuse AssentFocusing on the Positive Aspect===
If you find it difficult to reject in The defects should be noticed and rejected, but the sense of throwing away, concentration should be positive—on what you have are to do is to refuse assentbe, i.e. 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 doon the development of the new consciousness rather than on this negative side. <ref>http://incarnateword.in/cwsa/31/angersteps-andtowards-overcoming-violencedifficulties#p23p25</ref>
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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. ...the negative side is to fight against this, to prevent it from expressing itself and reject it from your nature; and on the other side you must build positively surrender, understanding, consecration, self-giving and the sense of a complete collaboration with the divine forces. This is the positive side. ...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>https://incarnateword.in/cwm/07/15-june-1955#p11,p12,p13</ref><center>~</center>If they [attacks from outside]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><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#p30</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. Fear and unhappiness will not give you that. It is only by this vigilance accompanied by an opening to the supporting and guiding Force that it will come.
<ref>http://incarnateword.in/cwsa/31/fear#p12</ref>
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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>
===Detachment and Equanimity===
If The method of detachment from the insistence of all mental and vital and physical claims and calls and impulsions, a concentration in the heart, austerity, self-purification and rejection of the whole old mind remains quiet movements and detached observing life movements, rejection of the vital movementego of desire, rejection of false needs and false habits, are all useful aids to this difficult passage: but not giving its assentthe strongest, then most central way is to found all such or other methods on a self-offering and surrender of ourselves and of our parts of nature to the Divine Being, the Ishwara. A strict obedience to reject it becomes more easythe wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers. <ref>httphttps://incarnateword.in/cwsa/3122/the-vital-and-other-levels-oftriple-beingtransformation#p44p19</ref>
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To stand back means to become a witness A condition of perfect samata can be established in which one's own mind sees all as equal, friends and speechenemies included, to see them as something separate from oneself and is not identify oneself with themdisturbed 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. Watching them as But the Gita, which strongly insists on a witnessperfect and absolute samata, separate from themgoes on to say, "Fight, destroy the adversary, conquer."...there is a work to be done, one gets a Truth to know what they be established against which immense forces arearranged, how they act invisible forces which use visible things and then put a control over thempersons and actions for their instruments. If one is among the disciples, the seekers of this Truth, reject what one does 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 approve inconsistent with equality. It is personal and think egoistic feeling that has to be thrown away; hatred and speak only what one feels vital ill-will have to be truerejected. ..<ref>http://incarnateword.in/cwsa/3129/speechequality-andthe-chief-yogasupport#p34p11</ref>
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To stand back detached from the movements of the mind, life, physical being, means to regard their activities as only become a habitual formation witness 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 's own mind and its activities speech, to see them as not something separate from oneself, life and its activities as not identify oneselfwith them. Watching them as a witness, the body and its activities as not oneselfseparate from them, one becomes aware of an inner Being within us—inner mentalgets to know what they are, inner vitalhow they act and then put a control over them, inner physical—silentreject what one does not approve and think and speak only what one feels to be true. This cannot, calmof course, unbound, unattached which reflects the true Self above and can be its direct representative; from done all at once. It takes time to establish this inner silent Being proceeds a rejection attitude of all that is separateness, still more time to be rejected, an acceptance only of what establish the control. But it can be kept done by practice 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 Naturepersistence.<ref>http://incarnateword.in/cwsa/2931/seekingspeech-theand-divineyoga#p4p34</ref>
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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===
To find out why it comes, why it is there, and change it—the cause itself. Then it no longer returns, there is no affinity any longer.===Consecration===
Things come Physically, we depend upon food to you because they have an affinitylive—unfortunately. For with food, we daily and constantly take in a formidable amount of inconscience, of tamas, heaviness, stupidity. There is something to which they One can cling't do otherwise—unless constantly, without a kind 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 sympathy somewhere, which consecrating one's food to God before taking it. When eating one aspires that this food may not be very conscious or very opentaken for the little human ego but as an offering to the divine consciousness within oneself. In all yogas, all religions, but there this is oneencouraged. And if it were not thereThis is the origin of that practice, of contacting the consciousness behind, precisely to diminish as much as possible the thing would no longer come. There is a whole set absorption of things an inconscience which never come to bother you any longerincreases daily, constantly, once you have changed the essential points in your naturewithout one's being aware of it.<ref>http://incarnateword.in/cwm/0704/2319-marchapril-19551951#p6p9</ref>
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There is a great difference between pushing back a thing simply because one doesn’t want it If you have the impulse and are not able easily and changing the state of one’s consciousness which makes the thing totally foreign naturally to one’s nature. Usually, when one has a movement one doesn’t want, one drives reject it away or pushes it back, but one doesn’t you can take on condition you scrupulously inform the precaution Mother both of finding within oneself what has served the act 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 state of particular little vibration buried very deeply in a corner, mind accompanying it. Also 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, desire may not bigger than a peabe yours, but very black and sunk very deeply.And then there are two methods: either to put so intense a lightmay come on you from outside, imposed on you silently or otherwise by suggestion by the light of a truth-consciousness so strong, that this will be dissolvedothers; or else you must learn to catch the thing as with pincers, pull see when 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 like that and then you must 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 Your aspiration must 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 inner change so that practice, of contacting the consciousness behind, precisely there will be no longer any need to diminish as much as possible indulge the absorption of an inconscience which increases dailydesires, constantly, without one's being aware of itbecause they will no longer have a hold on you. <ref>http://incarnateword.in/cwmcwsa/0431/19-april-1951food#p9p19</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><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. ...the negative side is to fight against this, to prevent it from expressing itself and reject it from your nature; and on the other side you must build positively surrender, understanding, consecration, self-giving and the sense of a complete collaboration with the divine forces. This is the positive side. ...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.
==Opening to All Forces==
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>httphttps://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 includedp61, 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#p11p62</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." … One is that of the shirker who won’t do anything, the other is that of the sadhak who does his best but even when he is reduced to quiescence for a time and things seem adverse, keeps always his trust in the Mother’s force and presence behind all and by that trust baffles the opposition force and calls back the activity of the sadhana.
<ref>http://incarnateword.in/cwsa/31/resistances-sufferings-and-falls#p28</ref>
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==Accepting Ugliness of the Lower Nature==
It is no part of the sadhana to accept the uglinesses of the lower nature on the ground that they exist—if that is what is meant by realism. Our object is not to accept or enjoy these things but to get rid of them and create a life of spiritual beauty and perfection. So long as we accept these things, that cannot be done. To observe that these things are there and reject them, refusing to allow them to touch you, is one thing; to accept and acquiesce in them is quite another.<ref>http://incarnateword.in/cwsa/29/rejection#p1</ref> ==Focusing Too Much on the Negative==<center>~</center>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>
And since all things are the one Self in its manifestation, we shall have equality of soul towards the ugly and the beautiful, the maimed and the perfect, the noble and the vulgar, the pleasant and the unpleasant, the good and the evil. Here also there will be no hatred, scorn and repulsion, but instead the equal eye that sees all things in their real character and their appointed place. For we shall know that all things express or disguise, develop or distort, as best they can or with whatever defect they must, under the circumstances intended for them, in the way possible to the immediate status or function or evolution of their nature, some truth or fact, some energy or potential of the Divine necessary by its presence in the progressive manifestation both to the whole of the present sum of things and for the perfection of the ultimate result. <ref>https://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p4,p5</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><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==
<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=='''Content Curated by Neel'''
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> ==Rejecting Inner Sight== There is, besides the outer physical sight which sees external objects, an inner sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds; it is the inner sight which is opening in you. It is the working of the Mother's force which is opening it in you, and you should not try to stop it...you do not need, for that, to reject this or other developments that may come in you by her working hereafter. It is only desire, egoism, restlessness and other wrong movements that have to be rejected.<ref>http://incarnateword.in/cwsa/30/kinds-of-vision#p10</ref> '''Content curated by Neel''' {|class="wikitable" style= "background-color: #EFEFFFefefff; width: 100%;"
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==References==