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→Opening to All Forces
'''Vital Interchanges'''
There is a constant mental, vital, subtle-physical interchange going on between all who meet or live together, of 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 outer nature. But when we grow conscious in these subliminal parts, that brings consciousness also of all this interaction and subjective interchange and intermingling, with the result that we need no longer be involuntary subjects of their impact and consequence, but can accept or reject, defend ourselves or isolate. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p16</ref><center>~</center>
It is not that you have to speak to no one—that is not possible. But you must keep your body free and pure and reject all vital interchanges with men—do not speak too much or freely; do not allow yourself too much freedom or laughter, be simple and quiet and straight in all your actions and behaviour. Touch no sadhak and let none touch you. Above all, turn to the Divine only and form no relations or attachments with others.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p88</ref>
<center>~</center>
==Prerequisites/Preparation==
===Consciousness/Awareness===
But first of all you must be conscious. If you are not conscious you can do nothing. You must first see the pressure, the influence, the suggestion, whatever it may be, the thing coming from outside; you must feel it coming, see it, observe it and then take a decision, refuse, not want it. These are three consecutive things.
<ref>https://incarnateword.in/cwm/06/29-september-1954#p3,p4</ref>
<center>~</center>
One may have overcome a desire within oneself, and yet it may come from outside as a contagion; but through this envelope of light, knowledge and purity, the desire loses its force and instead of coming like a movement which evokes a blind and immediate response, one perceives what is happening, becomes aware of the force which wants to enter and one can quietly—when it is not wanted—make an inner movement and reject the incoming desire. This is the only true defence: a wakeful consciousness, pure and alert, so to say, which does not sleep, does not let things enter without being aware of them. The worst thing is that people are quite unconscious and that it is only after the contagion has entered that they notice it, and it is a little late to react—is not impossible, but it is more difficult—while if one sees it coming, if in the surrounding atmosphere it comes making a kind of little black mark, one can chase it off as one would something disagreeable.
<ref>http://incarnateword.in/cwm/04/17-april-1951#p7</ref>
===Peace===
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 call in the knowledge, will etc. of the higher Consciousness which is above.
<ref>https://incarnateword.in/cwsa/30/emptiness-voidness-blankness-and-silence#p38</ref>
==Process of Rejection==
The principle of the Yoga is rejection—throwing out of the being...rejected from the mind it often goes to the vital, rejected by the vital, to the physical, rejected by the physical to the subconscient. Rejected from the subconscient also, it can still linger in the environmental consciousness—but there it has no longer any possession of the being and can be thrown away altogether.<ref>http://incarnateword.in/cwsa/29/rejection#p5</ref><center>~</center>As for the things in our nature that are thrown away from us by rejection but come back, it depends on where you throw them. Very often there is a sort of procedure about it. The mind rejects its mentalities, the vital its vitalities, the physical its physicalities—these usually go back into the corresponding domain of general Nature. It all stays at first, when that happens, in the environmental consciousness which we carry about with us, by which we communicate with the outside Nature, and often it persistently rushes back from there—until it is so absolutely rejected, or thrown far away as it were, that it cannot return upon us any more. But when what the thinking and willing mind rejects is strongly supported by the vital, it leaves the mind indeed but sinks down into the vital, rages there and tries to rush up again and reoccupy the mind and compel or capture our mental acceptance. When the higher vital too—the heart or the larger vital dynamis rejects it, it sinks from there and takes refuge in the lower vital with its mass of small current movements that make up our daily littleness. When the lower vital too rejects it, it sinks into the physical consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into the subconscient and comes up in dreams, in passivity, in extreme tamas. The Inconscient is the last resort of the Ignorance.<ref>http://incarnateword.in/cwsa/28/the-subconscient-and-the-inconscient#p8</ref> <center>~</center>
To see [imperfections and impurities] clearly and acknowledge them is the first step, to have the firm will to reject them is the next, to separate yourself from them entirely so that if they enter at all it will be as foreign elements, no longer parts of your normal nature but suggestions from outside, brings their last state; even, once seen and rejected, they may automatically fall away and disappear; but for most the process takes time.
<ref>http://incarnateword.in/cwsa/29/bhakti-yoga-and-vaishnavism#p66</ref>
<center>~</center>
It is necessary that there should be control and organisation, and these cannot come and get fixed if you accept ''uncontrolled desires'' , '' violent anger, confusion or extreme restlessness of mind'' , for all these are things that disorganise and destroy control. <ref>https://incarnateword.in/cwsa/31/anger-and-violence#p43</ref>
===Aspiration===
Who is able to reject the lower nature fully? All one can do is to aspire and reject the lower impulses and call in the Divine to do the rest.<ref>http://incarnateword.in/cwsa/29/rejection#p2</ref><center>~</center>
...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>
===Will===
The rejection may not succeed at once, if there is a strong habit of past acceptance; but if it is steadily persisted in, the rejection will succeed in the end. <ref>https://incarnateword.in/cwsa/29/rejection#p6</ref><center>~</center>
Even if it[foreign influence that deters your progress] returns obstinately, be equally and more obstinate against it, firm in rejection—that will discourage and wear it out and finally it will grow weak, a shadow of itself and disappear. <ref>https://incarnateword.in/cwsa/31/dealing-with-hostile-attacks#p22</ref>
<center>~</center>
It is understood that it is not possible for the human nature to be always without movements of doubt, obscurity or things not yet offered until the inner consciousness has sufficiently grown to make these impossible. It is because it is so that the will is necessary so that the Force may work to remove these things with full consent and will of the mind and heart of the sadhak. To try to reject these things and make the will permanent is sufficient,—for it is this effort that brings eventually the permanence.
<ref>http://incarnateword.in/cwsa/29/faith#p45</ref>
<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/rejection#p10</ref><center>~</center>
One cannot be perfect in discrimination at once or in rejection either. The one indispensable thing is to go on trying sincerely till there comes the full success. So long as there is complete sincerity, the Divine Grace will be there and assist at every moment on the way.
<ref>http://incarnateword.in/cwsa/29/sincerity#p20</ref>
<center>~</center>
The difficulty you have in your vital is not peculiar to you, but is in some degree and in one form or another a fairly general malady. Its constant return, the mechanical irrational return even when all the rest of the nature has rejected it, is due to the obstinacy of the material consciousness always repeating the old movement in the old groove at the least touch from the old habitual forces. It is a question of faith, patience and persistence. One must be more obstinate than the obstinate material nature and persevere until the light and truth can take permanent hold of the parts which are still responsive to the old movements. There can be no doubt that with this perseverance the Truth will in the end conquer.
<ref>http://incarnateword.in/cwsa/31/wrong-movements-of-the-vital#p75</ref>
<center>~</center>
The two lines of forces are the line of these lower vital forces and the line of the true movement of forces resting on the psychic consciousness and opening the true mind, the true vital, the true physical consciousness to the action of the Higher Force. If you persist in rejecting the former and aspiring for the latter, the struggle will diminish after a time and the true path become more and more clear. Fidelity always and at every moment is what is required of you. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p26</ref>
===Role of the Psychic===
(1) becoming aware of one’s psychic being.
(2) putting before the psychic being, as one becomes aware of them, all one’s movements, impulses, thoughts and acts of will, so that the psychic being may accept or reject each of these movements, impulses, thoughts or acts of will. Those that are accepted will be kept and carried out; those that are rejected will be driven out of the consciousness so that they may never come back again. <ref>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 higher Self or Spirit, 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 determinant 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 a mixture from the lower cosmic forces. And until the transfer is complete, which always takes time, there must always be as a personal contribution, a constant consent to the true Force, a constant rejection of any lower mixture—that is very important.
<ref>http://incarnateword.in/cwsa/29/surrender#p84</ref>
<center>~</center>
After a certain stage of preparation therefore one must stress more on the positive side of the sadhana than on the negative side of rejection,—though this of course must remain to help the other. Still what is important is to develop the psychic within and bring down the higher consciousness from above. The psychic as it grows and manifests detects immediately all wrong movements or elements and at the same time supplies almost automatically the true element or movement which will replace them—this psychic process is much easier and more effective than that of a severe tapasya of purification. The higher consciousness in descending brings peace and purity into all the inner parts; the inner being separates itself from the imperfect outer consciousness and at the same time the peace that comes carries in it a power which can throw out what contradicts the peace and purity.
<ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p81</ref>
<center>~</center>
Unfortunately, there is the resistance, a very obscure and obstinate resistance. That necessitates a "negative" element in the Yoga, an element of rejection of things that stand in the way and of pressure upon those forms that are crude and useless to disappear, on those that are useful but imperfect or have been perverted to attain or to recover their true movement. To the vital this pressure is very painful, first, because it is obscure and does not understand and, secondly, because there are parts of it that want to be left to their crude motions and not to change. That is why the intervention of a psychic attitude is so helpful. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender; it knows that the touch of the Guru is meant to help and not to hurt, or, like Radha in the poem, that whatever the Beloved does is meant to lead to the Divine Rapture.
<ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p24</ref>
<center>~</center>
Sometimes no tapasya is necessary—one just refers things to the Power that one feels guiding or doing the sadhana and assents to its action, rejecting all that is contrary to it, and the Power removes what has to be removed or changes what has to be changed, quickly or slowly—but the quickness or slowness does not seem to matter since one is sure that it will be done.
<ref>http://incarnateword.in/cwsa/29/the-guru#p24</ref>
===Surrender===
If one’s surrender is truly sincere and there is this constant attitude in the being, this total self-giving to the Divine, “Thy Will be done”, in this way, one can, without knowing, without understanding, instinctively, choose the thing that should be done and reject the one that should not, but this becomes an instinct, a sort of automatic thing, if your surrender is perfect. And that is the very advantage of surrender, for you can do the right thing in the right way automatically, before having the knowledge.
<ref>http://incarnateword.in/cwm/06/12-may-1954#p32</ref>
<center>~</center>
…“What is the sign to indicate that a sadhak’s determination to surrender to the Divine is having practical effect in his life?” And Sri Aurobindo replies: “The sign to indicate that a sadhak's determination to surrender to the Divine is having practical effect in his life...is that he has full obedience without questions or revolt or demand or condition and that he answers to all divine influences and rejects all that are not from the Divine."
<ref>http://incarnateword.in/cwm/06/12-may-1954#p14</ref>
<center>~</center>In our Yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress; or else we may make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.<ref>http://incarnateword.in/cwsa/29/the-yoga-of-the-bhagavad-gita#p5</ref>
==How to Reject In Different Parts of Being?==
=== Rejection in the Mental===
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>
===Rejection in the Vital===
''' Detachment from Desire'''
Everything which it hankers after is desirable to the vital—but the desire has to be rejected. "I won't desire" is quite the right thing to say, even if "I don't desire" cannot yet be said by the vital. Still there is something in the being that can even say "I don't desire" and refuse to recognise the vital desire as part of the true being. It is that consciousness which the peace and power bring that has to be recognised as the true "I" and made permanent in front.<ref>http://incarnateword.in/cwsa/31/desire#p49</ref><center>~</center>
The vital always wants the things of ordinary life, sex, rich food, enjoyments of all kinds; it does not get full satisfaction out of them, but it feels dissatisfied without them. The only way to get rid of it is to reject desire of these things from the vital itself and to have only the aspiration for the Divine in all parts of the being. <ref>http://incarnateword.in/cwsa/31/desire#p48</ref>
<center>~</center>
...if we do not wish to starve our vital, sensations must not be rejected or diminished in number and intensity. Neither should we avoid them; rather we must make use of them with wisdom and discernment. Sensations are an excellent instrument of knowledge and education, but to make them serve these ends, they must not be used egoistically for the sake of enjoyment, in a blind and ignorant search for pleasure and self-satisfaction.
<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p27</ref>
<center>~</center>
...if one wants to reject love in its lower form, that is to say, human love as human beings experience it, if one makes an inner effort to reject it, one usually rejects the entire capacity of feeling love and becomes like a stone. And then sometimes one has to wait for years or centuries before there is a reawakening in oneself of the capacity to receive and manifest love.
Therefore, the best way when love comes, in whatever form it may be, is to try and pierce through its outer appearance and find the divine principle which is behind and which gives it existence. Naturally, it is full of snares and difficulties, but it is more effective. That is to say, instead of ceasing to love because one loves wrongly, one must cease to love wrongly and want to love well.
<ref>https://incarnateword.in/cwm/08/19-september-1956#p25,p26</ref>
<center>~</center>
Detach yourself from this vital-physical—observe it as something not yourself; reject it, refuse your consent to its claims and impulses, but quietly as the witness Purusha whose refusal of sanction must ultimately prevail.
<ref>http://incarnateword.in/cwsa/31/the-nature-of-the-vital#p64</ref>
'''Bringing Down Connecting to the Higher Consciousness'''
If you bring down the peace [of the Mother‘s consciousness] into your vital, it will be liberated—for even if wrong movements come, it will be able to reject them.
<ref>http://incarnateword.in/cwsa/31/the-nature-of-the-vital#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, claim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not the satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but the surrender of the vital being to the Divine and a single-minded consecration to the supreme Truth into which desire and demand cannot enter. For the nature of the supreme Truth is Light and Ananda, and where desire and demand are there can be no Ananda.
<ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p31</ref>
'''Rejecting the Sex Impulse'''
As for the method of mastery [of sexual abstinence], it cannot be done by physical abstinence alone—it proceeds by a process of combined detachment and rejection. The consciousness stands back from the sex-impulse, feels it as not its own, as something alien thrown on it by Nature-force to which it refuses assent or identification—each time a certain movement of rejection throws it more and more outward. The mind remains unaffected; after a time the vital being which is the chief support withdraws from it in the same way, finally the physical consciousness no longer supports it. This process continues until even the subconscient can no longer rouse it up in dream and no farther movement comes from the outer Nature-force to rekindle this lower fire.<ref>http://incarnateword.in/cwsa/31/sex#p65</ref> <center>~</center>
Regard [the sexual impulse] not as something sinful and horrible and attractive at the same time, but as a mistake and wrong movement of the lower nature. Reject it entirely, not by struggling with it, but by drawing back from it, detaching yourself and refusing your consent; look at it as something not your own, but imposed on you by a force of Nature outside you. Refuse all consent to the imposition. If anything in your vital consents, insist on that part of you withdrawing its consent. Call in the Divine Force to help you in your withdrawal and refusal. If you can do this quietly and resolutely and patiently, in the end your inner will will prevail against the habit of the outer Nature.
<ref>http://incarnateword.in/cwsa/31/sex#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-illness#p1</ref>
<center>~</center>
Illness must not be accepted as a means of transformation; it rather indicates certain difficulties encountered by the force of transformation especially in the vital and the body. But it is not necessary that these difficulties should be allowed to take this obscure form of illness. All illness should be rejected and all suggestions of illness; the Force should be called in to cure by the assent to health and the refusal of assent to the suggestions that bring or prolong its opposite. <ref>https://incarnateword.in/cwsa/31/illness-and-health#p4</ref>
<center>~</center>
''Q. What am I to do to get rid of these defects [tamas and sluggishness]of my nature?''
''A'' Become more and more conscious. <ref>https://incarnateword.in/cwm/14/laziness-tiredness-fatigue-tamas#p15,p16</ref>
==Helpful Practices==
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 is intolerable, I don't want it any longer." And suddenly it seems bad to you because it is time to reject these things, for they do not harmonise with the attitude you have taken or the progress you have made in your march forward in the world. These things should be elsewhere, they are no longer in their place, therefore you find them bad. But perhaps the same things which seem bad to you would be excellent for other people who are at a lower level.
There is always someone more dull, more unconscious, more ignorant or worse than oneself. So the state which is intolerable for you, which you can no longer keep, which must disappear, would perhaps be very luminous for those who are on the lower rungs. By what right are you going to say, “This is bad”? All you can say is, “I don’t want it any longer. I don’t want it, it’s not in keeping with my present way of being, I want to go where these things have no place any more; they are no longer in their place, let them go and find their place elsewhere!” But one cannot judge. It is impossible to say, “This is bad.” At the most one can say, “This is bad for me, it is no longer in its place with me, it must go.” That’s all. And one drops it on the way.<ref>https://incarnateword.in/cwm/08/4-january-1956#p32,p33,p34</ref><center>~</center>
There is a great difference between pushing back a thing simply because one doesn’t want it and changing the state of one’s consciousness which makes the thing totally foreign to one’s nature. Usually, when one has a movement one doesn’t want, one drives it away or pushes it back, but one doesn’t take the precaution of finding within oneself what has served and still serves as a support for this movement, the particular tendency, the fold of the consciousness which enables this thing to enter the consciousness. If, on the contrary, instead of simply making a movement of reprobation and rejection, one enters deeply into his vital consciousness and finds the support, that is, a kind of particular little vibration buried very deeply in a corner, often in such a dark corner that it is difficult to find it there; if one starts hunting it down, that is, if one goes within, concentrates, follows as it were the trail of this movement to its origin, one finds something like a very tiny serpent coiled up, something at times quite tiny, not bigger than a pea, but very black and sunk very deeply.
And then there are two methods: either to put so intense a light, the light of a truth-consciousness so strong, that this will be dissolved; or else to catch the thing as with pincers, pull it out from its place and hold it up before one’s consciousness.
<ref>https://incarnateword.in/cwm/07/16-march-1955#p7,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>
<center>~</center>...the power to say "No" is indispensable in life and still more so in sadhana. It is the power of rejection put into speech.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p80</ref>
===Rejection of Thoughts===
Assuredly, rejection means control of one's thoughts, and why should not one be master of one's own mind and thoughts and not only master of one's vital passions and bodily movements? If it is the right thing to control the body and not allow it to make a stupid, wrong or injurious movement, if it is the right thing to reject from the vital an ignorant passion or low desire, it must be equally the right thing to reject from the mind a thought that ought not to be there or that for good reasons one does not want to be there. As for possibility, I suppose when a thought that is manifestly stupid or false presents itself to the mind one can and usually does reject and throw it out and bid it not recur again. If one can do that with a given thought, it follows that one can do it with any thoughts that need for any reason to be excluded. If a scientist goes into his laboratory to work out a problem, he shuts out from his mind for the time being all thoughts of his wife, his family or his financial affairs, and if they come he repels them and says, "This is not your time." If he has resolved to carry out a line of investigation to the end or a method of invention and, if doubts assail him, he will certainly throw them aside and say, "I mean to see this through to the end and till I have reached the end, I have no intention of listening to you." At every step a man of any mental calibre has to exercise some power over his mind, otherwise he would be as much in a state of restless mental confusion or of mechanical incoherence as one who had no control over his impulses and desires.
<ref>http://incarnateword.in/cwsa/31/thought-and-knowledge#p11</ref>
<center>~</center>
...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>
<center>~</center>
The first thing to do is to realise that this thought-flow is not yourself, it is not you who are thinking, but thought that is going on in the mind. It is Prakriti with its thought-energy that is raising all this whirl of thought in you, imposing it on the Purusha. You as the Purusha must stand back as the witness observing the action, but refusing to identify yourself with it. The next thing is to exercise a control and reject the thoughts—though sometimes by the very act of detachment the thought-habit falls away or diminishes during the meditation and there is a sufficient silence or at any rate a quietude which makes it easy to reject the thoughts that come and fix oneself on the object of meditation. If one becomes aware of the thoughts as coming from outside, from the universal Nature, then one can throw them away before they reach the mind; in that way the mind finally falls silent. If neither of these things happens, a persistent practice of rejection becomes necessary—there should be no struggle or wrestling with the thoughts, but only a quiet self-separation and refusal. Success does not come at first, but if consent is constantly withheld, the mechanical whirl eventually lessens and begins to die away and one can then have at will an inner quietude or silence.
<ref>https://incarnateword.in/cwsa/29/concentration-and-meditation#p31</ref>
===Focus ing Focusing on the Positive Aspect=== 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 defects should be noticed and rejected, but the concentration should be positive—on what you are to be, i.e., on the development of the new consciousness rather than on this negative side. <ref>http://incarnateword.in/cwsa/31/steps-towards-overcoming-difficulties#p25</ref>
<center>~</center>
You have a defect, for example, a tendency not to speak the truth. Now this habit of falsehood, of not seeing or not speaking the truth, you fight against it by rejecting falsehood from your consciousness and endeavouring to eliminate that habit of not speaking the truth. For the thing to be done, you must build in yourself the habit of speaking only the truth...of perceiving and always telling the truth. One is negative: you reject a fault. The other is positive: you build the quality. It is like that.
...the negative side is to fight against this, to prevent it from expressing itself and reject it from your nature; and on the other side you must build positively surrender, understanding, consecration, self-giving and the sense of a complete collaboration with the divine forces. This is the positive side.
...people who get angry... the habit of flying into a rage, of getting angry... one fights against that, refuses to get angry, rejects these vibrations of anger from one's being, but this must be replaced by an imperturbable calm, a perfect tolerance, an understanding of the point of view of others, a clear and tranquil vision, a calm decision—which is the positive side.<ref>https://incarnateword.in/cwm/07/15-june-1955#p11,p12,p13</ref><center>~</center>
If they [attacks from outside]cannot be rejected altogether, yet one must try to keep a part of the mind conscious which will refuse to admit the suggestions or share in the depression and trouble,—which will say firmly, "I know what this is and I know that it will pass and I shall resume my way to the goal which nothing can prevent me from reaching, since my soul's will is and will always be for that." You have to reach the point where you can do that always; then the power of the Forces to disturb will begin to diminish and fall away...
<ref>http://incarnateword.in/cwsa/31/dealing-with-hostile-attacks#p28</ref>
<center>~</center>
Replace vairagya by a firm and quiet rejection of what has to be rejected, sex, vanity, ego-centrism, attachment, etc. etc.; but that does not include rejection of the activities and powers that can be made instruments of the sadhana and the divine work, such as art, music, poetry etc.—Yoga can be done without the rejection of life, without killing or impairing the life-joy and the vital force.
<ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p30</ref>
===Vigilance===
All that you need to do is to be observant and vigilant,—watchful so that you may not give assent to wrong movements or the return of the old feelings, darkness, confusion etc. Not fear, but vigilance. If you remain vigilant, then with the increase of the Force upholding you, a power of self-control will come, a power to see and reject the wrong turn or the wrong reaction when it comes. Fear and unhappiness will not give you that. It is only by this vigilance accompanied by an opening to the supporting and guiding Force that it will come.
<ref>http://incarnateword.in/cwsa/31/fear#p12</ref>
<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>If you have the impulse and are not able easily and naturally to reject it, you can take on condition you scrupulously inform the Mother both of the act and of the movement and state of mind accompanying it. 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 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 desires, because they will no longer have a hold on you.<ref>http://incarnateword.in/cwsa/31/food#p19</ref>
=When do we stop Rejecting?=
When all the being lives in the solid realisation of calm, peace, liberation, oneness, then the desires fall away and the necessity of rejection ceases, because there is nothing to reject any longer.
<ref>http://incarnateword.in/cwsa/29/the-veda-and-the-upanishads#p20</ref>
=Common Errors=
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>https://incarnateword.in/cwsa/31/sex#p61,p62</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>
Active surrender is when you associate your will with the Divine Will, reject what is not the Divine, assent to what is the Divine. Passive surrender is when everything is left entirely to the Divine—that few can really do, because in practice it turns out that you surrender to the lower nature under pretext of surrendering to the Divine.
<ref>http://incarnateword.in/cwsa/29/surrender#p62</ref>
==Accepting Ugliness of the Lower Nature==
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><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>
==Repulsion, Dislike, Hatred==
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>
==Physically Rejecting Things to Overcome Attachment==