The Difference Between Suppression and Removal of a Vital Reaction, Part 2

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Most people simply live their
lives and carry out whatever

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feeling, mood or impetus may be
impacting them at the moment.

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They become that movement,
whether it is happiness and joy,

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hunger, anger, annoy, fatigue or
some concentrated state of mind,

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etcetera.
Their awareness, their conscious

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existence, is totally wrapped up
in those movements of energy, in

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their being.
Few are those who feel a degree

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of separation such that they can
actually observe these changes

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of moods with conscious
awareness and recognize the

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causal links, the situational
causes and their reactions.

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The spiritual aspirant, as he
advances in the yogic process,

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begins to achieve this
observational separateness, and

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as he does so, he begins to
develop the ability to recognize

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patterns, antecedents to
specific responses and

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reactions, and thereby to both
anticipate and respond more

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definitively and consciously to
whatever energetic mood comes

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upon him.
He may still experience all of

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the same things, but he has at
least a part of his being that

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is not totally involved and
which can begin to exert its

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influence and its focus to
change the result over time,

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whether to overcome a particular
habit or pattern or to redirect

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the energy and attention in the
direction of the spiritual

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quest.
Of particular value is the

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tuning of the consciousness to
the spiritual force and opening

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up the being to its action and
influence.

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This is the power that can
offset all the small negative

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actions that take place as part
of the normal human life.

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The mother writes quote, but one
must first be clear and sincere

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enough to see the conflict
within oneself.

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Usually one doesn't pay any
attention to these things.

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One goes from 1 extreme to the
other.

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You see, you can say, to put it
in a very simple words, one day

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I am good, the next day I am
bad.

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And this seems quite natural.
Or even sometimes for one hour

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you are good, and the next hour
you are wicked.

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Or else sometimes the whole day
through 1 is good, and suddenly

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one becomes wicked for a minute,
very wicked, all the more wicked

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as one was good.
Only one doesn't observe it.

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Thoughts cross one's mind,
Violent, bad, hateful things

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like that.
Usually one pays no attention to

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it, but this is what must be
caught.

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As soon as it manifests, you
must catch it like this.

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Mother makes a movement with a
very firm grip, and then hold

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it, hold it up to the light and
say no, I don't want you, I

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don't want you.
I have nothing to do with this.

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You are going to get out of here
and you won't return after a

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silence.
And this is something, an

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experience that one can have
daily, or almost.

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When one has those movements of
great enthusiasm, great

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aspiration, when one suddenly
becomes conscious of the divine

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goal, the urge towards the
divine, the desire to take part

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in the divine work.
When one comes out of oneself in

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a great joy and great force.
And then a few hours later one

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is miserable for a tiny little
thing one indulges in, so petty,

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so narrow, so commonplace.
A self interestedness has such a

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dull desire and all the rest has
evaporated as if it did not

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exist.
One is quite accustomed to

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contradictions. 1 doesn't pay
attention to this.

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And that is why all these things
live comfortably together as

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neighbors.
One must first discover them and

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prevent them from intermingling
in one's consciousness.

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Decide between them.
Separate the shadow from the

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light.
Later one can get rid of the

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shadow.
End Quote.

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Reference Shriyuro Bindu and the
Mother Looking from Within,

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Chapter 4, Ordeals and
Difficulties, pages 85 to 86.