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<title>-009_TOTAL TRANSFORMATION DEMANDS TOTAL REJECTION.htm</title>
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<p class="paracenter">TOTAL TRANSFORMATION DEMANDS TOTAL 
REJECTION
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<p class="paracenter"></p>
<p class="para"> To a positive side in the 
sadhana, there must also be a negative one. Realisation or experience, on one 
side, must be accompanied by rejection of things that oppose it, on the other. 
People wonder why a beautiful experience fades away too soon or does not repeat 
easily, why a happy condition does not continue long but is followed almost 
inevitably by a condition of despond.
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<p class="para"> The reason is very simple. The 
experience or realisation is not a total one, that is to say, it belongs to a 
part only of the nature and is not shared by other parts. The sadhak is not of 
one piece: the whole of his nature is not worked to the same pitch and 
amplitude, it is not equally responsive everywhere. Thus, when the psychic 
brings forward an experience and the inner consciousness is full of the light 
and energy and joy and faith, even then, in the background or by the side, if 
you are vigilant and observe carefully, you will see that the mind, the external 
mind, has its reservations or continues to move in its accustomed way. It looks 
askance at the experience, criticises or doubts; or it tries to understand or 
explain in its own
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<br><p class="pageno">Page-24</p>
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<p class="para">terms, seize it within its frame of comprehension. Or else, the 
vital rises up and tries to get hold of the experience and utilise it for its 
own purposes; it is enjoyed as a tasty food, made to serve the vital's ambition 
or vanity, some lower ignorant egoistic urge. Or again, the physical, the body 
consciousness, may not at all participate in the experience; it may remain 
indifferent, listless, lethargic with no impulse or enthusiasm to carry out in 
practice the experience of the inner consciousness. Any of these drags or 
cross-currents is sufficient to maim and diminish and finally even wipe out the 
experience: and usually all the three are there to combine and reinforce each 
other's efforts to do the mischief.
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<p class="para"> The remedy is to turn back and 
hold to the spot of light that is there in the consciousness, the clarity or the 
aspiration that belongs to the inner and higher being. That has to be used as a 
torch, as a staff to support and guide you in your periods of darkness and 
vacillation. That beam of burning light should be thrown, in turn, upon those 
parts in you that besiege with their obscurity and inconscience, doubt and 
arrogance, the realisation that comes, the progress on the way. It must be done 
with firmness, vigilance and perseverance. The mixture has to be sorted out, the 
dross separated, kept on one side and the pure element on the other: the 
impurities have to be put
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<br><p class="pageno">Page-25</p>
<hr>
<p class="para">under the flame-light to melt, burn away and be eliminated. And 
this means an ardent sincerity, for that is the tinder which keeps the fire 
alight.
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<p class="para"> And sincerity demands often a 
severe dealing with oneself; it involves accepting an inconvenience, inflicting 
even a painful pressure. One has to be prepared for such a turn, one has to 
welcome it even at times. The part that is unwilling or refractory has to feel 
the wrench, if it is to be cleansed and corrected.
</p>
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<p class="para"> Indeed, the experience of joy in 
the very process of suffering is a common experience with the saint and the 
martyr. We know of innumerable instances where the fierce torture of the flesh 
was drowned, overwhelmed in the ecstasy of the inner aspiration; the vital 
enthusiasm drawn from the inner flame suffuses, courses through the nerves and 
tissues with such energy and impetus that it effectively blocks out the invading 
reaction of pain. It is a discipline that has its value even for a sadhak of the 
sunlit path.
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<br><p class="pageno">Page-26</p>
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