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=How What is Rejection?= If you refuse to express everything that is of a lower kind, little by little the very thing disappears, and the consciousness is emptied of lower things. It is by refusing to give expression—I mean not only in action but also in thought, in feeling. When impulses, thoughts, emotion come, if you refuse to express them, if you push them aside and remain in a state of inner aspiration and calm, then gradually they lose their force and stop coming. So the consciousness is emptied of its lower movements.<ref>http://incarnateword.in/cwm/06/22-september-1954#p17</ref> =What to Reject?= What do I need to develop most? And what do I need to reject most? Develop―sincerity (that is, an integral adhesion to the Divine’s way).Reject―the pull of the old human habits. <ref>https://incarnateword.in/cwm/14/sincerity#p33,p34,p35</ref>==Prerequisites/PreparationRejecting What Pulls You Away from the Divine== 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><center>~</center>...the spiritual life demands that you should reject desire altogether. Its law is that you must cast aside all movements 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 and ignorant, stand in the way 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 them, not because they are good in themselves, but because they bring you to the Divine. Accept then all that takes you to the Divine. Reject all that takes you away from it, but do not say that this is good and that is bad or try to impose your outlook on others; for, what 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> ==Rejection in the Mind ==Consciousness Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants. <ref>http://incarnateword.in/Awarenesscwm/12/mental-education#p7</ref><center>~</center>…a self-formed sanskara or mental formation which has become habitual and has to be broken up so that you may have a free mind and vital, free for experience. <ref>https://incarnateword.in/cwsa/35/the-nature-of-his-help#p3</ref><center>~</center>…rejection of the mind’s ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind… <ref>https://incarnateword.in/cwsa/32/the-mother-ii#p5</ref> ==Rejection in the Vital==
You are to be conscious …rejection of yourselfthe vital nature’s desires, you must awake to your nature and movementsdemands, cravings, sensations, passions, selfishness, you must know why and how you do things or feel or think them; you must understand your motives and impulsespride, the forcesarrogance, hidden and apparentlust, that move you; in factgreed, you mustjealousy, as it wereenvy, take hostility to pieces the entire machinery of your being. Once you are consciousTruth, it means so that you can distinguish the true power and sift thingsjoy may pour from above into a calm, large, you can see which are the forces that pull you down strong and which help you onconsecrated vital being… <ref>https://incarnateword. And when you know in/cwsa/32/the-mother-ii#p5</ref><center>~</center>The rejection of desire is essentially the rejection of the right element of craving, putting that out from the wrong, consciousness itself as a foreign element not belonging to the true from self and the inner nature. But refusal to indulge the false, suggestions of desire is also a part of the divine rejection; to abstain from the undivineaction suggested, you are to act strictly up to your knowledge; that if it is to saynot the right action, resolutely reject one and accept must be included in the Yogic discipline. It is only when this is done in the otherwrong way, by a mental ascetic principle or a hard moral rule, that it can be called suppression. The duality will present itself at every step difference between suppression and at every step you will have to make your choice. You will have to be patient an inward essential rejection is the difference between mental or moral control and persistent and vigilant—"sleepless", as the adepts say; you must always refuse to give any chance whatever to the undivine against the divinea spiritual purification.<ref>httphttps://incarnateword.in/cwmcwsa/0331/7-april-1929desire#p11p59</ref>
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You must first of all be conscious and become aware that they are comingThese wrong movements [''doubt, that these movements… that there is a pressure; and thendepression, you must have a willsadness, hostility towards the will not Mother''] belong to accept them; and then again you learn…a movement of the consciousnessuniversal vital Nature, but the vital of the willman also shares in them, makes itself a centre and at field of the same time as though play of these wrong forces: in that sense they are in you were using a force that emanates . 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 body; and finally do this it (''gesture old habit of pushing away''), response. You have to persist till they are entirely foreign to push back the movement your nature and not accept itno longer get admittance.<ref>http://incarnateword. But first in/cwsa/31/wrong-movements-of all you must be conscious. If -the-vital#p66</ref> ===Fear and Unhappiness=== The sadder you are not conscious and the more you can do nothing. You must first see the pressurelament, the influence, farther you move away from me. The Divine is ''not sad'' and to realise the suggestion, whatever it may be, the thing coming from outside; Divine you must feel it coming, see it, observe it reject far from yourself all sadness and then take a decision, refuse, not want itall sentimental weakness. These are three consecutive things.<ref>http://incarnateword.in/cwm/0616/29letters-to-a-young-septembersadhak-1954iv#p1p14</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 Fear is always a perfect relation or at least a constant relation with the inner divine Presence is enveloped in an atmosphere of knowledgefeeling to be rejected, light, beauty, purity, which because what you fear is just the best of all protections against desires, but all the same it thing that is possible for desire likely 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 you: fear attracts 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 object of themfear. The worst thing is that people are quite unconscious and that it is only after Unhappiness weakens the contagion has entered that they notice it, strength and it is a little late lays one more open 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 causes of little black mark, one can chase it off as one would something disagreeableunhappiness. <ref>http://incarnateword.in/cwmcwsa/0431/17-april-1951fear#p7p11</ref> ===In Human Relations===
===Peace==='''Vital Interchanges'''
You must establish There is a basis constant mental, vital, subtle-physical interchange going on between all who meet or live together, of equanimity within—the peace which they are themselves unaware except in so far as its impacts and interpenetrations touch them as sensible results of speech and action and outer contact: for the most part it is subtly and invisibly that this interchange takes place; for it acts indirectly, touching the subliminal parts and through them the inner being which outer nature. But when we grow conscious in these surface movements cannot touchsubliminal parts, that brings consciousness also of all this interaction and subjective interchange and intermingling,—then if they come on with the surface, there will result that we need no longer be no violent reaction involuntary subjects of their impact and they consequence, but can be rejected with more easeaccept or reject, defend ourselves or isolate.<ref>http://incarnateword.in/cwsa/2921/equalityknowledge-theby-identity-and-chiefseparative-supportknowledge#p23p16</ref>
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It would be easier [is not that you have to speak to get rid of wrong movements] when no one—that is not possible. But you bring down a settled peace 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 equanimity into that part of let none touch you. Above all, turn to the being. There will then be more of an automatic rejection of such movements Divine only and less need of tapasyaform no relations or attachments with others.<ref>http://incarnateword.in/cwsa/31/stepsinteractions-towardswith-overcomingothers-and-the-practice-of-difficultiesyoga#p51p88</ref>
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The emptiness…[''vital influences''] are always coming out from people and, if there is a connection, silence they can flow into another person sitting near. One has to live in one's own consciousness and peace reject all such interchanges, accepting only what comes from the Mother. <ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p73</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 basic condition for Truth alone is very difficult; some reaction of the spiritual siddhi—it is old nature can easily come across; but if one remains calm and firm within, these surface reactions quickly disappear and their rejection helps the first step towards it. It enables remnants of the Purusha old nature to be free from disappear.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the movements -practice-of Prakriti-yoga#p12</ref> '''Love Between Human Beings''' ...reject all forms of love between human beings, to see for however beautiful and know where pure they come from since 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 no longer rise from within are like a perpetual haggling or a struggle for supremacy and domination, and even among the mindbest they are full of misunderstanding and irritability, heart etcof friction and incomprehension.<ref>https://incarnateword.in/cwm/12/the-four-austerities-and-the-fourliberations#p79, these being p80</ref> ==Rejection in a state the Physical==…rejection of quietudethe physical nature’s stupidity, and 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>===Restlessness=== ...reject the lower movements restlessness and its suggestions altogether. These things come to call everybody in the knowledgeearly stages of the sadhana and are sometimes very persistent, will etc. even later on they continue—but the sadhak rejects them and regards them as no part of the higher Consciousness his true consciousness or worthy to determine his action and life, but as untrue suggestions which he has to overcome. If that is abovealways done, they begin after a time to lose their force of invasion and become superficial things; finally they disappear.<ref>http://incarnateword.in/cwsa/3029/emptiness-voidness-blankness-and-silencerejection#p37p8</ref>
==Process of Rejection=Illness===
To see [imperfections and impurities] clearly and acknowledge them is The body should reject illness as energetically as we reject falsehood in the first step, to have the firm mind. <ref>http://incarnateword.in/cwm/15/will -to reject them -conquer-illness#p10</ref><center>~</center>The feeling of illness is at first only a suggestion; it becomes a reality because your physical consciousness accepts it. It is like a wrong suggestion in the nextmind; if the mind accepts it, it becomes clouded and confused and has to separate yourself from them entirely struggle back into harmony and clearness. It is so that if they enter at all with the body consciousness and illness. You must not accept but reject it will be as foreign elementswith your physical mind and so help the body consciousness to throw off the suggestion. If necessary, make a counter-suggestion, no longer parts of your normal nature but suggestions from outside"No, brings their last stateI shall be well; even, once seen I am and rejected, they may automatically fall away shall be all right." And in any case call in the Mother's Force to throw out the suggestion and disappear; but for most the process takes timeillness it is bringing. <ref>http://incarnateword.in/cwsa/2931/bhakti-yogaillness-and-vaishnavismhealth#p65p22</ref>
===Will=In Sleep==
It is understood that it is You should not possible for the human nature allow yourself to be always without movements disturbed by the press of doubt, obscurity vital or things not yet offered until the inner consciousness has sufficiently grown to subconscient dreams—for these two make these impossible. It is because it is so that up the will is necessary so that the Force may work larger part of dream-experience—but aspire to remove get rid of these things with full consent and will of the mind activities they indicate, to be conscious and heart of reject all but the divine Truth; the sadhak. To try more you get that Truth and cling to reject these things and make it in the will permanent is sufficientwaking state, rejecting all else,—for it is the more all this effort that brings eventually the permanenceinferior dream-stuff will get clear.<ref>http://incarnateword.in/cwsa/2931/faithdreams#p45p6</ref>
===Persistence==Why Should We Reject?=
The power to refuseeffort demanded of the sadhak is that of aspiration, rejection and surrender. If these three are done, the rest is to reject is always there in come of itself by the grace of the being Mother and to go on rejecting till the rejection is effective. Nothing can obstruct a quiet aspiration except one's own acquiescence working of her force in the inertiayou. <ref>http://incarnateword.in/cwsa/2931/rejectionresistances-sufferings-and-falls#p10p28</ref>
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One cannot be perfect in discrimination at once or in rejection either. The one indispensable thing In the first movement of self-preparation, the period of personal effort, the method we have to use is to go this concentration of the whole being on trying sincerely till there comes the full success. So long Divine that it seeks and, as there its corollary, this constant rejection, throwing out, katharsis, of all that is complete sincerity, not the true Truth of the Divine Grace will be there and assist at every moment on the way. <ref>http://incarnateword.in/cwsa/2923/sincerityself-consecration#p20p26</ref>
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The Yogin should look ...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 is to "shut them out", to reject, refuse to keep them, refuse to have them. It is precisely to see in another way, to see in the true way, that the Force is pressing on you. It would indeed be a great blessing if you could forget these other wrong things altogether. 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 and change the pains, the sickness and all the defects rest of it? It is to throw out the nature as movements illness that you want, for the body to forget it, not to keep any impression of it, to lose even the lower prakriti common possibility of having it again, to all live and reject them calmlyfeel in quite another way, firmly and persistently with full confidence in the Divine Power—without weakness or depression or negligence and without excitement, impatience or violenceway of health. It is just the same here. <ref>http://incarnateword.in/cwsa/31/thewrong-hostilemovements-forces-andof-the-difficulties-of-yogavital#p28p65</ref>
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The difficulty you have in your vital is not peculiar to youAll interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, but is in some degree and in one form or another a fairly general maladyit must be done by our own free choice. Its constant return, A continual and always repeated refusal of the mechanical irrational return even when all the rest impulsions and falsehoods of the lower nature has rejected it, is due asked from us and an insistent support to the obstinacy of the material consciousness always repeating the old movement Truth as it grows in our parts; for the old groove at progressive settling into our nature and final perfection of the least touch from the old habitual forces. It is a question of faithincoming informing Light, patience Purity and persistence. One must be more obstinate than the obstinate material nature Power needs for its development and persevere until the light sustenance our free acceptance of it and truth can take permanent hold our stubborn rejection of the parts which are still responsive all that is contrary to the old movements. There can be no doubt that with this perseverance the Truth will in the end conquerit, inferior or incompatible. <ref>http://incarnateword.in/cwsa/3123/wrong-movements-of-theself-vitalconsecration#p75p25</ref>
===Weakening of Lower For Protection From Outside Forces===
It is indeed a very good sign that the anger when it ...everything comes is brief and subdued and no longer expressed in from outside, from universal Nature. But the outward—for that individual is one very marked stage always of the rejection of something not wanted by the nature. It bound to accept everything that comes still but it has no longer the old force, duration, intensity, completeness; he can accept and he can reject.<ref>http://incarnateword.in/cwsa/3129/anger-and-violencerejection#p8p6</ref>
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The two lines 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 is a rush of forces are force from the universal Nature that tries to take possession of the individual being and make that being act according to the line will of these lower vital forces this outside force and not according to the line will of the true movement soul within. These things come in the course of forces resting on the psychic consciousness and opening sadhana because the true mind, sadhak is liberating himself from the true vital, lower nature and trying to turn towards the true physical Mother and live in her divine consciousness to and the action higher nature. The forces of the Higher Forcelower nature do not want that and so they make these rushes in order to recover their rule. If you persist in rejecting It is necessary when that comes to remain quiet within remembering the former Mother or calling her and aspiring for reject the latteranger or whatever else comes, the struggle will diminish after a time and the true path become more and more clearwhenever it comes or however often it comes. Fidelity always and at every moment If that is what is required of youdone, then these forces begin to lose their power to invade.<ref>httphttp://incarnateword.in/cwsa/31/theanger-lower-vitaland-beingviolence#p26p21</ref>
===Move to Lower Parts of Being=For Psychic Opening==
The principle of the Yoga is rejection—throwing out realisation of the psychic being...rejected from , its awakening and the mind bringing of it often goes in front depend mainly on the extent to which one can develop a personal relation with the vitalDivine, a relation of bhakti, rejected by the vitallove, to the physicalreliance, rejected by the physical to the subconscient. Rejected from the subconscient alsoself-giving, it can still linger in rejection of the environmental consciousness—but there it has no longer any possession insistences of the being separating and self-asserting mental, vital and can be thrown away altogetherphysical ego.<ref>http://incarnateword.in/cwsa/2930/rejection#p5</ref><center>~</center>To reject always into a lower part of the being, and finally the last refuge...is in the inconscient; and in order to get rid -emergence-or-coming-forward-of something...you must go right into -the inconscient; if one pursues it there, it cannot go lower down. So there is only one solution for it, to transform itself.<ref>http://incarnateword.in/cwm/07/23-march-1955psychic#p4p20</ref>
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As for the things in our nature that are thrown away from us by rejection but come back, it depends on where you throw them. Very often there is a sort of procedure about it. The mind rejects its mentalities, the vital its vitalities, the physical its physicalities—these usually go back into the corresponding domain of general Nature. It all stays at first, when that happens, in the environmental consciousness which we carry about with us, by which we communicate with the outside Nature, and often it persistently rushes back from there—until it If desire is so absolutely rejected, or thrown far away as it were, that it cannot return upon us any more. But when what the thinking and willing mind rejects is strongly supported by no longer governs the vitalthought, it leaves the mind indeed but sinks down into the vital, rages there and tries to rush up again feeling or action and reoccupy the mind and compel or capture our mental acceptance. When the higher vital too—the heart or the larger vital dynamis rejects it, it sinks from there and takes refuge in is the lower vital with its mass steady aspiration of small current movements that make up our daily littleness. When the lower vital too rejects itan entirely sincere self-giving, it sinks into the physical consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into the subconscient and comes up in dreams, in passivity, in extreme tamas. The Inconscient is the last resort psychic usually after a time opens of the Ignoranceitself.<ref>http://incarnateword.in/cwsa/2830/the-subconscient-and-thepsychic-inconscientopening#p8p9</ref>
===Role of the Psychic=For Peace==
The work of unifying peace and the being consists of:(1) becoming aware of one’s psychic being.(2) putting before the psychic beingequality are there above you, as one becomes aware of you have to call them, all one’s movements, impulses, thoughts down into the mind and the vital and acts of will, so that the psychic being may accept or body. And whenever something disturbs you have to reject each of these movements, impulses, thoughts or acts of will. Those the thing that are accepted will be kept disturbs and carried out; those that are rejected will be driven out of the consciousness so that they may never come back againdisturbance. <ref>http://incarnateword.in/cwmcwsa/1629/8-december-1969rejection#p5p9</ref>
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What accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of It is not possible to establish a deep silence all at once unless you can separate yourself from the psychic beingthoughts, the command of the Divine Guide of the Yoga, the vision of the higher Self or Spirit, the illumined guidance of the Masterfeel them as coming from outside and reject them before they enter. <ref>http://incarnateword.in/cwsa/2329/the-ascent-of-the-sacrifice-iisilence#p32p3</ref>
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If you reject the psychic is active—or in so far as it is activerestlessness of the vital always, there is something in it which is like an automatic test for the universal forces—warning against (not by thought so much as by an essential feeling) and rejecting what should not whole being will be, accepting at peace and transmuting what should bebeing at peace receive the divine Ananda. <ref>http://incarnateword.in/cwsa/3031/thewrong-psychicmovements-beingof-and-its-role-inthe-sadhanavital#p11p19</ref>
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The concentration in A certain emptying of the heart consciousness of old things is necessary before anything positive can settle itself. It is what brings about is happening in your physical consciousness, the opening of old movements are being emptied out and you fall quiet, but they press in again and the psychic which is your principal needcup has to be repeatedly emptied. If the concentration has brought about there is a feeling which makes you judge clearly all the other movements firm and see their naturepersistent rejection, then this repeated return of these old movements will cease to be so persistent; the psychic is already periods of quiet and its intensity will increase until the peace and quietude can be established and permanent.<ref>http://incarnateword.in action. /cwsa/30/emptiness-voidness-blankness-and-silence#p12</ref> ==For this Equality (Samata)== Complete samata takes long to establish and it is dependent on three things—the soul's self-giving to the psychic feeling which brings with it a clear insight into Divine by an inner surrender, the nature descent of all movements that come the spiritual calm and makes it easy to reject what has to be rejected peace from above and keep the right attitude steady, long and perceptionpersistent rejection of all egoistic, rajasic and other feelings that contradict samata. <ref>http://incarnateword.in/cwsa/29/concentrationequality-the-chief-support#p9</ref> ==For Ananda/Delight== One must learn to discern what is desire andrefrain from doing anything that may satisfy one's desires. One must reject them 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-meditation1957#p54p11</ref>
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If one aspires sincerely The psychic Ananda and the desires of the complaining and rejects what has clamouring vital cannot go together; if desire comes up, the Ananda is obliged to be rejected, as far as one can, then draw back—unless you reject the psychic desire in time and spiritual influences will more refuse to make any compromise with it. Especially when the Mother was giving you wideness and more work, bring more peace and more true discriminationintense Ananda, support, stimulate it was irrational in the extreme to give room to an external desire and create the right vibrationssacrifice all that for its sake.<ref>http://incarnateword.in/cwsa/31/desire#p7</ref> ==For Transformation== The transformation must be integral, detect, discourage and eliminate integral therefore the wrong onesrejection of all that withstands it. <ref>httphttps://incarnateword.in/cwsa/2932/rejectionthe-mother-i#p3p10</ref>
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But If we truly want to progress and acquire the psychic poise is necessary: capacity of knowing the discrimination must develop which sees accurately what truth of our being, that is the Divine Forceto say, what is the element of personal effortwe are truly created for, and what is brought we can call our mission upon earth, then we must, in as a mixture very regular and constant manner, reject from us or eliminate in us whatever contradicts the lower cosmic forcestruth of our existence, whatever is opposed to it. And until the transfer is completeIn this way, which always takes timelittle by little, there must always be as a personal contributionall the parts, a constant consent to all the true Force, elements of our being can be organised into a constant rejection of any lower mixture—that is very importanthomogeneous whole around our psychic centre... <ref>http://incarnateword.in/cwsacwm/2912/surrenderthe-science-of-living#p84p5</ref>
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After It is not enough to have a certain stage positive movement, there must also be the negative movement of preparation therefore 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 must stress more on day they will wake up again and your transformation won't be able to resist them. Not only is the positive side movement of the sadhana than on self-giving necessary but also the negative side movement of rejection,—though of everything in you that opposes this of course giving. You must remain to help not leave things "like that", buried somewhere, in such a way that at the otherfirst opportunity they wake up and undo all your work. Still what is important is There are parts of the being which know very well how to develop do this, there are elements of the psychic within and bring down the higher consciousness vital which are extraordinary from above. The psychic as it grows this point of view: they keep quiet, hide in a corner, remain so absolutely silent and manifests detects immediately all wrong movements or elements motionless that you think they don't exist; so you are no longer on your guard, you are satisfied with your transformation and at the same time supplies almost automatically the true element or movement which will replace them—this psychic process your surrender, you think everything is much easier going well, and more effective than that of then, suddenly, one fine day, without warning, the thing jumps up like a severe tapasya of purification. The higher consciousness jack-in descending brings peace -the-box and purity into makes you commit all the inner parts; stupidities in the inner being separates itself from world. And it is the imperfect outer consciousness 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 at the same time moment you are not expecting it, it springs up and you tell yourself, "Oh! What was the peace 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 comes carries in it if you do not go looking for them with a power which can throw well-lit lantern, you will not know they are there till the day they come out what contradicts the peace and puritydemolish all your work in one minute. <ref>http://incarnateword.in/cwsacwm/3104/ego-and26-itsapril-forms1951#p77p18</ref>
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Unfortunately, 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 and our world-being; there is the resistance, a very obscure and obstinate resistance. That necessitates a "negative" element in the Yogaremaking of both, an element integration of rejection of things that stand them in the way sense and power of pressure the spiritual existence. There must come 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 us in the vital this pressure is very painful, first, because it is obscure change at once a reversal and does not understand and, secondly, because there are parts rejection of our present way of it that want to be left to their crude motions existence and not to change. That is why the intervention of a psychic attitude is so helpful. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender; it knows that the touch fulfilment of the Guru is meant to help its inner trend and not to hurt, or, like Radha in the poem, that whatever the Beloved does is meant to lead to the Divine Rapturetendency. <ref>http://incarnateword.in/cwsa/2922/asceticism-and-the-integralgnostic-yogabeing#p23p14</ref>
===Aspiration=For Evolution==
Who If something seems ugly to us, it is able simply because He no longer wants it to reject exist. He is preparing the lower nature fully? All one world so that this thing may no longer be manifested, so that the manifestation can do move from that state to something else. So naturally, within us, we violently repulse everything that is about to aspire and reject go out of the lower impulses and call in the Divine to do the restactive manifestation—there is a movement of rejection.<ref>http://incarnateword.in/cwsacwm/2910/rejectionaphorism-63-64-65#p2p13</ref>
<center>~</center>
What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion...It it is because you get interested in above all the lower vital experiences and in observing and thinking about them progressive Force of evolution that they take hold, and then comes gives us the absence of the Contact and the confusionwill to reject. <ref>http://incarnateword.in/cwsacwm/2910/rejectionaphorism-50#p7p6</ref><center>~</center>In the practice of Yoga, what you aim at can only come by the opening of the being =How to the Mother's force and the persistent rejection of all egoism and demand and desire, all motives except the aspiration for the Divine Truth. If this Reject?= ==How Do We Know What is rightly done, the Divine Power and Light will begin to work and bring in the peace and equanimity, the inner strength, the purified devotion and the increasing consciousness and self-knowledge which are the necessary foundation for the siddhi of the Yoga.<ref>http://incarnateword.in/cwsa/29/opening#p14</ref>?==
===Role ...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 Mother first and to refuse or reject the Divine===others.
The With practice of rejection prevails one learns to 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 enddivine influence is of an absolutely different nature and quality. In order to be able to distinguish this, one must first of all have felt both; but with personal effort onlyand even when one has felt both, one must be very calm, very attentive, indeed very still within, it may take to be able to distinguish between them and not make a long timemistake. If your active thought comes in the way, it is finished, you cannot distinguish clearly any longer; you begin to questions. And then you can feel make use of your notions of good and evil to judge whether this comes from the Divine or doesn’t come from the Divine Power working in you, then it should become easier. That’s absurd. It is impossible. <ref>http://incarnateword.in/cwsacwm/2906/rejection12-may-1954#p12p30</ref>
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In a general way my Force is there constantly at workYou are to be conscious of yourself, constantly shifting the psychological elements of you must awake to your being to put 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 new relations and defining fact, you must, as it were, take to yourself pieces the different facets entire machinery of your nature so being. Once you are conscious, it means that you may can distinguish and sift things, you can see what should 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 changedpatient and persistent and vigilant—"sleepless", developed, rejectedas the adepts say; you must always refuse to give any chance whatever to the undivine against the divine. <ref>http://incarnateword.in/cwm/1303/relations7-withapril-others1929#p87p11</ref>
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Sometimes no tapasya For a larger mental being is necessary—one just refers things to 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 Power that one feels guiding or doing springs of our thoughts and feelings, the sadhana sources and assents to its motives of our action, rejecting all the operative energies that is contrary to it, build up our surface personality...we find in this inner or subliminal being the means of directly distinguishing between what rises from within and the Power removes what has comes to be removed us from outside, from others or changes what has from universal Nature, and it becomes possible to be changedexercise a control, a choice, a power of willed reception, rejection and selection, quickly a clear power of self-building and harmonisation which we do not possess or slowly—but can operate very imperfectly in our composed surface personality but which is the quickness or slowness does not seem to matter since one is sure that it will be doneprerogative of our inner Person. <ref>http://incarnateword.in/cwsa/2921/theknowledge-by-identity-and-separative-guruknowledge#p23p12</ref> ==Prerequisites/Preparation==
===SurrenderConsciousness/Awareness===
If one’s surrender is truly sincere You must first of all be conscious and become aware that they are coming, that these movements… that there is this constant attitude in a pressure; and then, you must have a will, the being, this total self-giving will not to accept them; and then again you learn…a movement of the Divineconsciousness, “Thy Will be done”of the will, in this way, one can, without knowing, without understanding, instinctively, choose and at the thing same time as though you were using a force that should be done emanates from the body; and reject the one that should not, but finally do this becomes an instinct, a sort it (''gesture of automatic thingpushing away''), if your surrender is perfectto push back the movement and not accept it. And that is the very advantage But first of surrender, for all you must be conscious. If you are not conscious you can do nothing. You must first see the right thing in pressure, the right way automaticallyinfluence, before having the knowledgesuggestion, 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>https://incarnateword.in/cwm/06/1229-mayseptember-1954#p3,p4</ref>
<center>~</center>
“The sign to indicate that 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 sadhak's determination to surrender 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 Divine incoming desire. This is having practical effect in his life..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 he people are quite unconscious and that it is only after the contagion has full obedience without questions or revolt or demand or condition entered that they notice it, and that he answers it is a little late to all divine influences and rejects all that are react—is not from impossible, but it is more difficult—while if one sees it coming, if in the Divinesurrounding 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/0604/1217-mayapril-19541951#p14p7</ref> ===Peace===
==How You must establish a basis of equanimity within—the peace of the inner being which these surface movements cannot touch,—then if they come on the surface, there will be no violent reaction and they can be rejected with more ease.<ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p23</ref><center>~</center>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 Reject In Different Parts call in the knowledge, will etc. of Being?==the higher Consciousness which is above.<ref>https://incarnateword.in/cwsa/30/emptiness-voidness-blankness-and-silence#p38</ref>
===Mental Process of Rejection===
To silence The principle of the Yoga is rejection—throwing out of the being...rejected from the mind it is not enough often goes to the vital, rejected by the vital, to the physical, rejected by the physical to throw back each thought as the subconscient. Rejected from the subconscient also, it can still linger in the environmental consciousness—but there it comes, that has no longer any possession of the being and can only be thrown away altogether. <ref>http://incarnateword.in/cwsa/29/rejection#p5</ref><center>~</center>As for the things in our nature that are thrown away from us by rejection but come back, it depends on where you throw them. Very often there is a subordinate movementsort of procedure about it. One must get The mind rejects its mentalities, the vital its vitalities, the physical its physicalities—these usually go back from into the corresponding domain of general Nature. It all thought stays at first, when that happens, in the environmental consciousness which we carry about with us, by which we communicate with the outside Nature, and be separate often it persistently rushes back from there—until itis so absolutely rejected, a silent consciousness observing or thrown far away as it were, that it cannot return upon us any more. But when what the thinking and willing mind rejects is strongly supported by the thoughts if they comevital, it leaves the mind indeed but not oneself thinking sinks down into the vital, rages there and tries to rush up again and reoccupy the mind and compel or capture our mental acceptance. When the higher vital too—the heart or identified the larger vital dynamis rejects it, it sinks from there and takes refuge in the lower vital with its mass of small current movements that make up our daily littleness. When the thoughtslower vital too rejects it, it sinks into the physical consciousness and tries to stick by inertia or mechanical repetition. Thoughts must be felt as outside things altogetherRejected even from there it goes into the subconscient and comes up in dreams, in passivity, in extreme tamas. It The Inconscient is then easier to reject thoughts or let them pass without their disturbing the quietude last resort of the mindIgnorance. <ref>http://incarnateword.in/cwsa/3128/interactionsthe-with-otherssubconscient-and-the-practice-of-yogainconscient#p97p8</ref>
<center>~</center>
The To see [imperfections and impurities] clearly and acknowledge them is the first thing step, to have the firm will to do reject them is the next, to realise that this thought-flow is not separate yourself, it is not you who are thinking, but thought from them entirely so that is going on in the mind. It is Prakriti with its thought-energy that is raising if they enter at all this whirl of thought in you, imposing it on the Purusha. You as the Purusha must stand back will be as the witness observing the actionforeign elements, no longer parts of your normal nature 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 suggestions from outside, from the universal Naturebrings their last state; even, once seen and rejected, then one can throw them they may automatically fall away before they reach and disappear; but for most the mind; process takes time.<ref>http://incarnateword.in /cwsa/29/bhakti-yoga-and-vaishnavism#p66</ref><center>~</center>It is necessary that way the mind finally falls silent. If neither of these things happens, a persistent practice of rejection becomes necessary—there there should be no struggle or wrestling with the thoughtscontrol and organisation, but only a quiet self-separation and refusal. Success does not these cannot come at firstand get fixed if you accept ''uncontrolled desires'' , '' violent anger, but if consent is constantly withheldconfusion or extreme restlessness of mind'' , the mechanical whirl eventually lessens for all these are things that disorganise and begins to die away and one can then have at will an inner quietude or silencedestroy control. <ref>httphttps://incarnateword.in/cwsa/2931/concentrationanger-and-meditationviolence#p31p43</ref> ===Aspiration===
===Vital===Who is able to reject the lower nature fully? All one can do is to aspire and reject the lower impulses and call in the Divine to do the rest.<ref>http://incarnateword.in/cwsa/29/rejection#p2</ref><center>~</center>...each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted; what is not in accord is refused, rejected or transformed.<ref>http://incarnateword.in/cwm/16/10-may-1967#p3</ref><center>~</center>What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion...It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion. <ref>http://incarnateword.in/cwsa/29/rejection#p7</ref><center>~</center>In the practice of Yoga, what you aim at can only come by the opening of the being to the Mother's force and the persistent rejection of all egoism and demand and desire, all motives except the aspiration for the Divine Truth. If this is rightly done, the Divine Power and Light will begin to work and bring in the peace and equanimity, the inner strength, the purified devotion and the increasing consciousness and self-knowledge which are the necessary foundation for the siddhi of the Yoga. <ref>http://incarnateword.in/cwsa/29/opening#p14</ref>
====Detach from Desire=Will===
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 sayThe rejection may not succeed at once, 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 a strong habit of the true being. It past acceptance; but if it is that consciousness which steadily persisted in, the peace and power bring that has to be recognised as rejection will succeed in the true "I" and made permanent in frontend.<ref>httphttps://incarnateword.in/cwsa/3129/desirerejection#p48p6</ref>
<center>~</center>
Detach yourself from this vital-physical—observe Even if it as something not yourself; reject [foreign influence that deters your progress] returns obstinately, be equally and more obstinate against it, refuse your consent to its claims firm in rejection—that will discourage and wear it out and impulsesfinally it will grow weak, but quietly as the witness Purusha whose refusal a shadow of sanction must ultimately prevailitself and disappear...<ref>httphttps://incarnateword.in/cwsa/31/thedealing-nature-ofwith-thehostile-vitalattacks#p63p22</ref>
<center>~</center>
'''Bring Higher Consciousness It is understood that it is not possible for the human nature to be always without movements of doubt, obscurity or things not yet offered until the Vital''' inner consciousness has sufficiently grown to make these impossible. It is because it is so that the vital physical will is necessary so that receives the Force may work to remove these suggestions things with full consent and obeys these desires. What you have to do is to get the consciousness down into the whole will of the vital proper—so that not only the mind but and heart of the vital itself will sadhak. To try to reject these desires. In things and make the will permanent is sufficient,—for it is this effort that case brings eventually the vital-physical desires will lose half their forcepermanence.<ref>http://incarnateword.in/cwsa/3129/faith#p45</ref><center>~</center>The power to refuse, to reject is always there in the being and to go on rejecting till the rejection is effective. Nothing can obstruct a quiet aspiration except one's own acquiescence in the inertia. <ref>http://incarnateword.in/cwsa/29/desirerejection#p22p10</ref>
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If you bring down One cannot be perfect in discrimination at once or in rejection either. The one indispensable thing is to go on trying sincerely till there comes the peace [of full success. So long as there is complete sincerity, the Mother‘s consciousness] into your vital, it Divine Grace will be liberated—for even if wrong movements come, it will be able to reject themthere and assist at every moment on the way.<ref>http://incarnateword.in/cwsa/3129/the-nature-of-the-vitalsincerity#p68p20</ref>
<center>~</center>
The only way to get rid of these difficulty you have in your vital movements is not peculiar to...be always vigilant, try always at every moment to be consciousyou, always reject these things, refusing to take pleasure but is in some degree and in themone form or another a fairly general malady. Its constant return, call on the Mother, bring down mechanical irrational return even when all the descent rest of the Light. If they return persistently he must not be discouraged; nature has rejected it , is not possible due to change the nature at once, it takes a long time. If, however, he can keep obstinacy of the psychic material consciousness always repeating the old movement in the frontold groove at the least touch from the old habitual forces. It is a question of faith, then it will patience and persistence. One must be much easier more obstinate than the obstinate material nature and there will be much less difficulty persevere until the light and trouble in truth can take permanent hold of the parts which are still responsive to the changeold movements. That There can be done by constant aspiration and "abhyāsa"no doubt that with this perseverance the Truth will in the end conquer.<ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p74p75</ref>
<center>~</center>
There is only one way The two lines of escape from this siege forces are the line of the these lower vital nature. It is forces and the entire rejection line of all egoistic vital demand, claim and desire and the replacement true movement of forces resting on the dissatisfied vital urge by psychic consciousness and opening the purity of psychic aspiration. Not true mind, the satisfaction of these true vital clamours nor, either, an ascetic retirement is the true solution, but physical consciousness to the surrender action of the vital being to Higher Force. If you persist in rejecting the Divine former and aspiring for the latter, the struggle will diminish after a single-minded consecration to time and the supreme Truth into which desire true path become more and demand cannot entermore clear. For the nature Fidelity always and at every moment is what is required of the supreme Truth is Light and Ananda, and where desire and demand are there can be no Anandayou.<ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p31p26</ref>
====Rejecting Role of the Sex Impulse=Psychic===
As for The work of unifying the method being consists of mastery [:(1) becoming aware of sexual abstinence]one’s psychic being.(2) putting before the psychic being, it cannot be done by physical abstinence alone—it proceeds by a process as one becomes aware of combined detachment them, all one’s movements, impulses, thoughts and rejectionacts of will, so that the psychic being may accept or reject each of these movements, impulses, thoughts or acts of will. The Those that are accepted will be kept and carried out; those that are rejected will be driven out of the consciousness stands so that they may never come back from again. <ref>https://incarnateword.in/cwm/16/8-december-1969#p3,p4,p5</ref><center>~</center>What accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of the psychic being, the command of the Divine Guide of the Yoga, the vision of the sex-impulsehigher Self or Spirit, feels it as the illumined guidance of the Master. The way of the spirit is not a mental way; a mental rule or mental consciousness cannot be its owndeterminant or its leader. <ref>http://incarnateword.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 the element of personal effort, and what is brought in as something alien thrown on it by Nature-force to a mixture from the lower cosmic forces. And until the transfer is complete, which it refuses assent or identification—each always takes time , there must always be as a personal contribution, a constant consent to the true Force, a constant rejection of any lower mixture—that is very important.<ref>http://incarnateword.in/cwsa/29/surrender#p84</ref><center>~</center>After a certain movement stage of preparation therefore one must stress more on the positive side of the sadhana than on the negative side of rejection throws ,—though this of course must remain to help the other. Still what is important is to develop the psychic within and bring down the higher consciousness from above. The psychic as it more grows and manifests detects immediately all wrong movements or elements and at the same time supplies almost automatically the true element or movement which will replace them—this psychic process is much easier and more outwardeffective than that of a severe tapasya of purification. The mind remains unaffectedhigher consciousness in descending brings peace and purity into all the inner parts; after a time the vital inner being which is separates itself from the chief support withdraws from it in imperfect outer consciousness and at the same way, finally time the physical consciousness no longer supports peace that comes carries in it. This process continues until even a power which can throw out what contradicts the subconscient can no longer rouse it up in dream peace and no farther movement comes from the outer Nature-force to rekindle this lower firepurity.<ref>http://incarnateword.in/cwsa/31/sexego-and-its-forms#p61p81</ref>
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Regard [Unfortunately, there is the sexual impulse] not as something sinful resistance, a very obscure and obstinate resistance. That necessitates a "negative" element in the Yoga, an element of rejection of things that stand in the way and horrible of pressure upon those forms that are crude and attractive at the same timeuseless to disappear, on those that are useful but as a mistake and wrong imperfect or have been perverted to attain or to recover their true movement of . To the lower nature. Reject it entirelyvital this pressure is very painful, not by struggling with itfirst, but by drawing back from because it, detaching yourself is obscure and refusing your consent; look at it as something does not your ownunderstand and, but imposed on you by a force secondly, because there are parts of Nature outside youit that want to be left to their crude motions and not to change. Refuse all consent to That is why the impositionintervention of a psychic attitude is so helpful. If anything in your vital consentsFor the psychic has the happy confidence, the ready understanding and response, insist on the spontaneous surrender; it knows that part the touch of you withdrawing its consent. Call in the Divine Force Guru is meant to help you in your withdrawal and refusal. If you can do this quietly and resolutely and patientlynot to hurt, or, like Radha in the end your inner will will prevail against poem, that whatever the habit of Beloved does is meant to lead to the outer NatureDivine Rapture. <ref>http://incarnateword.in/cwsa/3129/sexasceticism-and-the-integral-yoga#p74p24</ref>
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To be conscious [of the sexual movement] Sometimes no tapasya is necessary—one just refers things to the first step, but by itself it is not enough; there must come an automatic force of rejection which Power that one feels guiding or doing the moment desire sadhana and passion arise throws it off so assents to its action, rejecting all that is contrary to it ebbs back from , and the mind Power removes what has to be removed or changes what has to be changed, quickly or vital slowly—but the quickness or wherever slowness does not seem to matter since one is sure that it toucheswill be done.<ref>http://incarnateword. This comes either by a strong will of rejection becoming habitual in its action on /cwsa/29/the-guru#p24</ref> ===Surrender=== If one’s surrender is truly sincere and there is this constant attitude in the consciousnessbeing, or by this total self-giving to the detached inner being developing an automatic dynamic strength Divine, “Thy Will be done”, in itself so this way, one can, without knowing, without understanding, instinctively, choose the thing that it is should be done and reject the one that should not only not touched, but refuses these things by this becomes an active purifying power orinstinct, finallya sort of automatic thing, by if your surrender is perfect. And that is the full emergence very advantage of surrender, for you can do the psychic and its government of right thing in the mindright way automatically, vital and bodybefore having the knowledge. <ref>http://incarnateword.in/cwsacwm/3106/sex12-may-1954#p75p32</ref>
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I meant by cutting off […“What is the sex-impulse] sign to indicate that a determined rejection of the inward as well as the outward movement whenever it comes. Something in the nature accepts and lets itself go helplessly and something in the mind allows it sadhak’s determination to do so. The mind does not seem surrender to believe the Divine is having practical effect in its power his life?” And Sri Aurobindo replies: “The sign to say No definitely indicate that a sadhak's determination to inward movements as it would surrender to an outer contact—and yet the Purusha Divine is there having practical effect in his life...is that he has full obedience without questions or revolt or demand or condition and can put its definite No, maintaining it till the Prakriti has that he answers to submit—or else till all divine influences and rejects all that are not from the confirming touch from above makes its determination perfectly effectiveDivine. "<ref>http://incarnateword.in/cwsacwm/3106/sex12-may-1954#p107p14</ref>
<center>~</center>
AnywayIn our Yoga we begin with the idea, the will, the dream kind is not so much aspiration of the complete surrender; but at the same time we have to trouble aboutreject the lower nature, unless deliver our consciousness from it is frequent—it is , deliver the self involved in the lower nature by the self rising to freedom in the waking state that must be rigorously cleared outhigher nature. SometimesIf we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, if that is donemaking no effort, there is automatic extension of no tapas and therefore no progress; or else we may make a rajasic surrender not to the habit Divine but to some self-made false idea or image of rejection to the subconscient, so that when the dream is coming there is an automatic prohibition that stops it…Divine which masks our rajasic ego or something still worse. <ref>http://incarnateword.in/cwsa/3129/sexthe-yoga-of-the-bhagavad-gita#p142p5</ref>
===Subconscient=How to Reject In Different Parts of Being?==
It There is in books a lot of talk about renunciation—that you must renounce possessions, renounce attachments, renounce desires. But I have come to be hoped the conclusion that so long as you have rejected [these thoughts that attack in sleep or in the state between sleep to renounce anything you are not on this path; for, so long as you are not thoroughly disgusted with things as they are, and waking]have to make an effort to reject them, they will you are not come again, but if they doready 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, then you must put a conscious will before going cannot hope to sleep partake of that they should 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 comegive any importance to the idea of renunciation. A suggestion of To renounce means that you are to give up what you value, that kind you have to discard what you think is worth keeping. What, on the subconscient contrary, you must feel is that this world is often successfulugly, stupid, if not at brutal and full of intolerable suffering; and onceyou feel in this way, after a time; for all the physical, all the subconscient learns material consciousness which does not want it to obey the be that, will put upon want it in the waking state.to change, crying, “I will have something else—something that is true, beautiful, full of delight and knowledge and consciousness!”<ref>http://incarnateword.in/cwsacwm/3103/the-subconscient-and-the-integral-yogarenunciation#p39p1</ref>=== Rejection in the Mental===
==Practices==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 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 they run down and the mind becomes still; to struggle with them and try to stop them is no use, there must be only a quiet rejection. On the other hand if thoughts come up from within, from the psychic, thoughts of the Mother, of divine love and joy, perceptions of truth etc., these of course must be permitted, as they help to make the psychic active. <ref>http://incarnateword.in/cwsa/31/the-mind-and-other-levels-of-being#p15</ref><center>~</center>…the sense-mind [must] be stilled and taught to leave the function of thought to the mind that judges and understands. 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-purified-understanding#p11</ref><center>~</center>To silence the mind it is not enough to throw back each thought as it comes, that can only be a subordinate movement. One must get back from all thought and be separate from it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether. It is then easier to reject thoughts or let them pass without their disturbing the quietude of the mind.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p99</ref><center>~</center>The spirit within can always change and perfect the working of its nature. But the mental being must open the way by a clear and a watchful introspection, an opening of itself to a searching and subtle self-knowledge which will give it the understanding and to an increasing extent the mastery of its natural instruments, a vigilant and insistent will of self-modification and self-transformation—for to that will the Prakriti must with whatever difficulty and whatever initial or prolonged resistance eventually respond,—and an unfailing practice which will constantly reject all defect and perversion and replace it by right state and a right and enhanced working. Askesis, tapasya, patience and faithfulness and rectitude of knowledge and will are the things required until a greater Power than our mental selves directly intervenes to effect a more easy and rapid transformation.<ref>http://incarnateword.in/cwsa/24/the-power-of-the-instruments#p14</ref>
===Think of Something ElseRejection in the Vital===
...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>'' Detachment from Desire'''
===Refuse Assent===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><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.
If you find Therefore, the best way when love comes, in whatever form it difficult may be, is to reject in try and pierce through its outer appearance and find the sense divine principle which is behind and which gives it existence. Naturally, it is full of throwing awaysnares and difficulties, what you have to do but it is to refuse assentmore effective. As for instance, as regards voices or suggestions, not to listen That is to themsay, not to believe what they want you instead of ceasing to believelove because one loves wrongly, not one must cease to do what they love wrongly and want or push you to dolove well. <ref>httphttps://incarnateword.in/cwsacwm/3108/anger19-andseptember-violence1956#p23p25,p26</ref>
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If they cannot be rejected altogetherDetach yourself from this vital-physical—observe it as something not yourself; reject it, yet one must try to keep a part of the mind conscious which will refuse your consent 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 its claims and I shall resume my way to the goal which nothing can prevent me from reachingimpulses, since my soul's will is and will always be for that." You have to reach but quietly as the point where you can do that always; then the power witness Purusha whose refusal of the Forces to disturb will begin to diminish and fall away..sanction must ultimately prevail. <ref>http://incarnateword.in/cwsa/31/dealingthe-nature-withof-hostilethe-attacksvital#p28p64</ref>
===Vigilance==='''Connecting to the Higher Consciousness'''
All that If you need to do is to bring down the peace [of the Mother‘s consciousness] into your vital, it will be observant and vigilantliberated—for even if wrong movements come,—watchful so that you may not give assent it will be able to wrong movements or reject them.<ref>http://incarnateword.in/cwsa/31/the return -nature-of -the old feelings-vital#p70</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, darkness, confusion etcclaim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not fearthe satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but vigilance. If you remain vigilant, then with the increase surrender of the Force upholding you, vital being to the Divine and a power of selfsingle-control will come, a power minded consecration to see the supreme Truth into which desire and reject demand cannot enter. For the wrong turn or nature of the wrong reaction when it comessupreme Truth is Light and Ananda, and where desire and demand are there can be no Ananda.<ref>http://incarnateword.in/cwsa/31/fearthe-lower-vital-being#p12p31</ref>
===Detachment and Equanimity==='''Rejecting the Sex Impulse'''
If As for the whole mind remains quiet method of mastery [of sexual abstinence], it cannot be done by physical abstinence alone—it proceeds by a process of combined detachment and detached observing rejection. The consciousness stands back from the vital movementsex-impulse, but feels it as not giving its assentown, then as something alien thrown on it by Nature-force to reject which it refuses assent or identification—each time a certain movement of rejection throws it becomes more easyand 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/the-vital-and-other-levels-of-beingsex#p44p65</ref>
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To stand back means to become a witness of one's own mind Regard [the sexual impulse] not as something sinful and horrible and speechattractive at the same time, to see them but as something separate from oneself a mistake and wrong movement of the lower nature. Reject it entirely, not identify oneself by struggling with them. Watching them as a witnessit, separate but by drawing back from themit, detaching yourself and refusing your consent; look at it as something not your own, one gets but imposed on you by a force of Nature outside you. Refuse all consent to know what they arethe imposition. If anything in your vital consents, how they act insist on that part of you withdrawing its consent. Call in the Divine Force to help you in your withdrawal and then put a control over them, reject what one does not approve refusal. If you can do this quietly and think resolutely and speak only what one feels to be truepatiently, in the end your inner will will prevail against the habit of the outer Nature. <ref>http://incarnateword.in/cwsa/31/speechsex#p80</ref> ===Rejection in the Physical=== Be on your guard. There was… a formation of fear—fear of cold, fear of bad health, etc.—take care that this formation does not jump upon you; you must reject it resolutely. <ref>https://incarnateword.in/cwm/15/fear-and-yogaillness#p34p1</ref>
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To stand back detached from the movements of the mind, life, physical being, to regard their activities Illness must not be accepted as only a habitual formation means of general Nature in transformation; it rather indicates certain difficulties encountered by the individual imposed on us by past workings, not as any part force of our real being; transformation especially in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life the vital and its activities as not oneself, the body and its activities as . But it is not oneself, one becomes aware of an inner Being within us—inner mental, inner vital, inner physical—silent, calm, unbound, unattached which reflects the true Self above and can necessary that these difficulties should be its direct representative; from allowed to take this inner silent Being proceeds a rejection obscure form of all that is to illness. All illness should be rejected, an acceptance only and all suggestions of what can illness; the Force should be kept and transformed, an inmost Will to perfection or a call called in to cure by the Divine Power assent to do at each step what is necessary for health and the change refusal of assent to the Naturesuggestions that bring or prolong its opposite.<ref>httphttps://incarnateword.in/cwsa/2931/seekingillness-theand-divinehealth#p4</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''Q. It is only when one stands back, separates oneself from the lower vital, refusing What am I to regard its desires and clamours as one's own, and cultivates an entire equality and equanimity in the consciousness with respect do to them that the lower vital itself becomes gradually purified get rid of these defects [tamas and itself also calm and equal. Each wave sluggishness]of desire as it comes must be observed, as quietly my nature?'' ''A'' Become more 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 placemore conscious.<ref>httphttps://incarnateword.in/cwsacwm/3114/foodlaziness-tiredness-fatigue-tamas#p1p15,p16</ref> ==Helpful Practices==
===Remove Cause===...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.
To find out There are ways of 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 comesis intolerable, why I don't want it any longer." And suddenly it seems bad to you because it is theretime to reject these things, and change it—the cause itselffor they do not harmonise with the attitude you have taken or the progress you have made in your march forward in the world. Then it These things should be elsewhere, they are no longer returnsin their place, there is no affinity any longertherefore 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.
Things come to you because they have an affinityThere is always someone more dull, more unconscious, more ignorant or worse than oneself. There So the state which is something to intolerable for you, which they you can clingno longer keep, a kind of sympathy somewherewhich must disappear, which may not would perhaps be very conscious or very openluminous for those who are on the lower rungs. By what right are you going to say, but there “This is onebad”? All you can say is, “I don’t want it any longer. And if I don’t want it were , it’s not therein keeping with my present way of being, the thing would I want to go where these things have no place any more; they are no longer comein their place, let them go and find their place elsewhere!” But one cannot judge. There It is a whole set of things which never come impossible to bother you any say, “This is bad.” At the most one can say, “This is bad for me, it is no longerin its place with me, once you have changed it must go.” That’s all. And one drops it on the essential points in your natureway.<ref>httphttps://incarnateword.in/cwm/0708/234-marchjanuary-19551956#p6p32,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>httphttps://incarnateword.in/cwm/07/16-march-1955#p5p7,p8</ref><center>~</center>The Yogin should look on all the defects of the nature as movements of the lower prakriti common to all and reject them calmly, firmly and persistently with full confidence in the Divine Power—without weakness or depression or negligence and without excitement, impatience or violence. <ref>http://incarnateword.in/cwsa/31/the-hostile-forces-and-the-difficulties-of-yoga#p28</ref><center>~</center>The 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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When we go inwards away from ...the restricted surface consciousness power to say "No" is indispensable in life and develop a subtler sense and deeper awareness, we begin to get an intimation of still more so in sadhana. It is 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 power of our mind and will and our life and members or refuse itrejection put into speech. <ref>http://incarnateword.in/cwsa/2231/thespeech-order-of-theand-worldsyoga#p12p80</ref>
===Consecrate to God to Diminish Absorption Rejection of InconscienceThoughts===
PhysicallyAssuredly, we depend upon food to live—unfortunately. For with foodrejection means control of one's thoughts, we daily and constantly take in a formidable amount why should not one be master of inconscience, one's own mind and thoughts and not only master of tamas, heaviness, stupidity. One canone't do otherwise—unless constantly, without s vital passions and bodily movements? If it is the right thing to control the body and not allow it to make a breakstupid, we remain completely aware andwrong or injurious movement, as soon as if it is the right thing to reject from the vital an element is introduced into our bodyignorant passion or low desire, we immediately work upon it must be equally the right thing to extract reject from it only the light 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 all 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 may darken our consciousnessneed 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 origin end or a method of invention and rational explanation , 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><center>~</center>...generally, the religious practice easiest way is to think of consecrating something else. That is, to concentrate one's food attention upon something that has nothing to God before taking itdo 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 eating he finishes writing, if he has no control, the other thoughts will return. But precisely when one is attacked by a thought, one aspires that this food may not be taken can try to do some creative work; for example, the little human ego but as an offering scientist could do some research work, a special study to the divine consciousness within oneself. In all yogasdiscover something, all religions, this something that is encouraged. This very absorbing; that is the origin of that practiceeasiest way. Naturally, those who have begun to control their thought can make a movement of contacting rejection; push aside the consciousness behind, precisely to diminish thought as one would a physical object. But that is more difficult and asks for a much as possible greater mastery. If one can manage it, it is more active, in the absorption of an inconscience which increases dailysense that if you reject that movement, that thought, if you chase it off effectively and constantlyor almost repeatedly, finally it does not come any more. But in the other case, without one's being aware of itcan always return. <ref>http://incarnateword.in/cwm/0406/1910-aprilfebruary-19511954#p9p16</ref><center>~</center>===Inform 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 Mother=== If mind. It is Prakriti with its thought-energy that is raising all this whirl of thought in you have , imposing it on the Purusha. You as the Purusha must stand back as the witness observing the impulse action, but refusing to identify yourself with it. The next thing is to exercise a control and are not able easily reject the thoughts—though sometimes by the very act of detachment the thought-habit falls away or diminishes during the meditation and naturally there is a sufficient silence or at any rate a quietude which makes it easy to reject itthe 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, you then one can take on condition you scrupulously inform throw them away before they reach the mind; in that way the Mother both 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 act thoughts, but only a quiet self-separation and of refusal. Success does not come at first, but if consent is constantly withheld, the movement mechanical whirl eventually lessens and begins to die away and state of mind accompanying itone can then have at will an inner quietude or silence. <ref>httphttps://incarnateword.in/cwsa/3129/foodconcentration-and-meditation#p19p31</ref>
===The Focusing on the Positive YogaAspect===
The defects should be noticed and rejected, but the concentration should be positive—on what you are to be, i.e., on the development of the new consciousness rather than on this negative side. <ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p25</ref>
...the 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>httphttps://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><center>~</center>The only way to get rid of these vital movements is to...be always vigilant, try always at every moment to be conscious, always reject these things, refusing to take pleasure in them, call on the Mother, bring down the descent of the Light. If they return persistently he must not be discouraged; it is not possible to change the nature at once, it takes a long time. If, however, he can keep the psychic consciousness in the front, then it will be much easier and there will be much less difficulty and trouble in the change. That can be done by constant aspiration and "abhyāsa". <ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p74</ref> ===Detachment and Equanimity=== 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 old mind movements and life movements, rejection of the ego of desire, rejection of false needs and false habits, are all useful aids to this difficult passage: but the strongest, 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 the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers. <ref>https://incarnateword.in/cwsa/22/the-triple-transformation#p19</ref><center>~</center>A condition of perfect samata can be established in which one sees all as equal, friends and enemies included, and is not disturbed by what men do or by what happens. The question is whether this is all that is demanded from us. If so, then the general attitude will be one of a neutral indifference to everything. But the Gita, which strongly insists on a perfect and absolute samata, goes on to say, "Fight, destroy the adversary, conquer."...there is a work to be done, a Truth to be established against which immense forces are arranged, invisible forces which use visible things and persons and actions for their instruments. If one is among the disciples, the seekers of this Truth, one has to take sides for the Truth, to stand against the Forces that attack it and seek to stifle it. ..."Have samata," he [Krishna] said, "and seeing clearly the Truth, fight." Therefore to take sides with the Truth and to refuse to concede anything to the Falsehood that attacks, to be unflinchingly loyal and against the hostiles and the attackers, is not inconsistent with equality. It is personal and egoistic feeling that has to be thrown away; hatred and vital ill-will have to be rejected...<ref>http://incarnateword.in/cwsa/29/equality-the-chief-support#p11</ref><center>~</center>To stand back means to become a witness of one's own mind and speech, to see them as something separate from oneself and not identify oneself with them. Watching them as a witness, separate from them, one gets to know what they are, how they act and then put a control over them, reject what one does not approve and think and speak only what one feels to be true. This cannot, of course, be done all at once. It takes time to establish this attitude of separateness, still more time to establish the control. But it can be done by practice and persistence. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p34</ref><center>~</center>In our path [the Yogic] attitude is not one of forceful suppression, but of detachment and equality with regard to the objects of desire. Forceful suppression (fasting comes under the head) stands on the same level as free indulgence; in both cases, the desire remains; in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression. It is only when one stands back, separates oneself from the lower vital, refusing to regard its desires and clamours as one's own, and cultivates an entire equality and equanimity in the consciousness with respect to them that the lower vital itself becomes gradually purified and itself also calm and equal. Each wave of desire as it comes must be observed, as quietly and with as much unmoved detachment as you would observe something going on outside you, and must be allowed to pass, rejected from the consciousness, and the true movement, the true consciousness steadily put in its place. <ref>http://incarnateword.in/cwsa/31/food#p1</ref> ===Consecration=== Physically, we depend upon food to live—unfortunately. For with food, we daily and constantly take in a formidable amount of inconscience, of tamas, heaviness, stupidity. One can't do otherwise—unless constantly, without a break, we remain completely aware and, as soon as an element is introduced into our body, we immediately work upon it to extract from it only the light and reject all that may darken our consciousness. This is the origin and rational explanation of the religious practice of consecrating one's food to God before taking it. When eating one aspires that this food may not be taken for the little human ego but as an offering to the divine consciousness within oneself. In all yogas, all religions, this is encouraged. This is the origin of that practice, of contacting the consciousness behind, precisely to diminish as much as possible the absorption of an inconscience which increases daily, constantly, without one's being aware of it.<ref>http://incarnateword.in/cwm/04/19-april-1951#p9</ref>
<center>~</center>
...one If you have the impulse and are not able easily and naturally to reject it, you can reject best by bringing in take on condition you scrupulously inform the Mother both of the positive psychic act and spiritual forces through of the pursuit movement and state of positive things mind accompanying it. Also often the desire may not be yours, but may come on you from outside, imposed on you silently or otherwise by suggestion by the others; you must learn to see when it is like brahmacharya that and then you must reject it. Your aspiration must be for an inner change so that there will be no longer any need to indulge the restdesires, because they will no longer have a hold on you.<ref>http://incarnateword.in/cwsa/2931/rejectionfood#p4p19</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>
<center>~</center>
==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==
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.'''Content Curated by Neel'''
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==