Guiding Light of The Month

I feel as though I have done nothing yet, as though I have not lived the spiritual life, only entered the path that leads to it, it seems to me that I know nothing, that I am incapable of formulating anything, that all experience is yet to begin. - The Mother

Spiritual Power of Healing


Opening and Receptivity to the Divine influence


Botanical Name: Petrea Volubilis
Common Name: Purple Wreath
Spiritual Significance: Spiritual power of Healing


The Divine is present in the very atoms of our body.
-          The Mother

A Power within her awed the imperfect flesh;
The self-protecting genius in our clay
Divined the goddess in the woman’
s shape
And drew back from a touch beyond its kind,
The earth-nature bound in the sense-life’
s narrow make.


-          Savitri, Sri Aurobindo

From the Editor’s Desk (Jun 2017)

This June issue of the Newsletter examines the Spiritual Power of Healing as a follow-up to the series on Well-Being published in the past twelve months. In the last issue on Integral Health, we looked at the need in our being, to open consciously, wherever possible and progressively, all parts of the being to the influence of the Force from above. What is this ‘Force’? This Force is a helpful force from realms high above, or dimensions which we may be able to feel, which may descend or infuse and act on and have an effect on the receiving receptacle according to the capacity of its opening and capacity of strength to bear the descent of that force of purity and light from above. On the other hand, there is some help perhaps in contemplating upon this assurance of The Mother too: “The Divine is present in the very atoms of our body.” Here is a beautiful passage on that which descends from above:

“In the whole manifestation there is an infinite Grace constantly at work to bring the world out of the misery, the obscurity and the stupidity in which it lies. From all time this Grace has been at work, unremitting in its effort, and how many thousands of years were necessary for this world to awaken to the need for something greater, more true, more beautiful.”

We perceive that there is a power beyond us, above us, around us that saves, guides and heals. The attitude of “receptivity” has been mentioned in many of The Mother’s and Sri Aurobindo’s writings as of paramount importance if one were to benefit from the beneficence pouring from that Force. What Sri Aurobindo writes to someone corresponding with him is most revealing as he simply states, “All I can do is to send you the Force that if received would help you to change your conditions; it is what I have always done. 

But it cannot act effectively –  or at least not at once – if the doors are shut against it.”

The spiritual power of healing and how far it can help in the healing process is, as is clear from the above statement, dependent upon the opening one has to the force. What does an opening entail? Spiritual force belongs to one realm of Power, Light, Beauty, Purity and Truth, Love and Bliss. On the other hand, the “opening” is that which has to manifest in the recipient who has not the force but has a need for it to prop him up, heal him and help him along the journey. The opening therefore calls for an effort on the part of the aspiring individuality. It has to be willed and not only that, the opening has to be so perfect that the incoming spiritual force can do its work perfectly. The opening or receptivity rests on several attitude one has to take on and actualise in oneself; trust and faith perhaps and that too, unconditional. Or at least, the effort to open must be sincere. Here is what Sri Aurobindo writes about the spiritual attitude that would help in the spiritual force to act in one:

“Even in the ordinary life disquietude and depression create an unhelpful atmosphere for one who is ill or in difficulties. Once you are a sadhak, then whether for yourself or to help others for whom you still feel, the true spiritual attitude of reliance on the Divine Will and call for the help from above is always the best and the most effective course.”

It appears that the secret of health and healing rests on us too. The onus is on us to aspire ardently for health and to will an opening to receive the spiritual force to restore harmony and peace where there was none and collaborate with the Force in its healing process.  

Savitri

Our lives are God’s messengers beneath the stars;
To dwell under death’
s shadow they have come
Tempting God’
s light to earth for the ignorant race,
His Love to fill the hollow in men’
s hearts,
His bliss to heal the unhappiness of the world.

I am the living body of his light,
I am the thinking instrument of his power,
I incarnate Wisdom in an earthly breast,
I am his conquering and unslayable Will.

The formless Spirit drew in me its shape;
In me are the Nameless and the secret Name.

(Book ten, Canto three)


Certitude of Cure

When one is normal, that is to say, unspoilt by bad teaching and bad example, when one is born and lives in a healthy and relatively balanced and normal environment, the body, spontaneously, without any need for one to intervene mentally or even vitally, has the certitude that even if something goes wrong it will be cured. The body carries within itself the certitude of cure, the certitude that the illness or disorder is sure to disappear. It is only through the false education from the environment that gradually the body is taught that there are incurable diseases, irreparable accidents, and that it can grow old, and all these stories which destroy its faith and trust. But normally, the body of a normal child – the body, I am not speaking of the thought – the body itself feels when something goes wrong that it will certainly be all right again. And if it is not like that, this means that it has already been perverted. It seems normal for it to be in good health, it seems quite abnormal to it if something goes wrong and it falls ill; and in its instinct, its spontaneous instinct, it is sure that everything will be all right. It is only the perversion of thought which destroys this; as one grows up the thought becomes more and more distorted, there is the whole collective suggestion, and so, little by little, the body loses its trust in itself, and naturally, losing its self-confidence, it also loses the spontaneous capacity of restoring its equilibrium when this has been disturbed.
                                               
But if when very young, from your earliest childhood, you have been taught all sorts of disappointing, depressing things – things that cause decomposition, I could say, disintegration – then this poor body does its best but it has been perverted, put out of order, and no longer has the sense of its inner strength, its inner force, its power to react.

If one takes care not to pervert it, the body carries within itself the certitude of victory. It is only the wrong use we make of thought and its influence on the body which robs it of this certitude of victory. So, the first thing to do is to cultivate this certitude instead of destroying it; and when it is there, no effort is needed to aspire, but simply a flowering, an unfolding of that inner certitude of victory.

The body carries within itself the sense of its divinity. There. This is what you must try to find again in yourself if you have lost it.
-          The Mother
(CWM, Volume 9, Sri Aurobindo Ashram Trust, Puducherry)


Imagination and Faith

Sweet Mother, what does “a Couéistic optimism” mean?

Ah! Coué. You don't know the story of Coué? Coué was a doctor. He used to treat by psychological treatment, auto-suggestion, and he called this the true working of the imagination; and what he defined as imagination was faith. And so he treated all his patients in this way: they had to make a kind of imaginative formation which consisted in thinking themselves cured or in any case on the way to being cured, and in repeating this formation to themselves with sufficient persistence for it to have its effect. He had very remarkable results. He cured lots of people; only, he failed also, and perhaps these were not very lasting cures, I don't know this.

But in any case, this made many people reflect on something that's quite true and of capital importance: that the mind is a formative instrument and that if one knows how to use it in the right way, one gets a good result. He observed – and I think it is true, my observation agrees with his – that people spend their time thinking wrongly. Their mental activity is almost always half pessimistic, and even half destructive. They are all the time thinking of and foreseeing bad things which may happen, troublesome consequences of what they have done, and they construct all kinds of catastrophes with an exuberant imagination which, if it were utilised in the other way, would naturally have opposite and more satisfying results.

If you observe yourself, if you… how to put it?… if you catch yourself thinking – well, if you do it suddenly, if you look at yourself thinking all of a sudden, spontaneously, unexpectedly, you will notice that nine times out of ten you are thinking something troublesome. It is very rarely that you are thinking about harmonious, beautiful, constructive, happy things, full of hope, light and joy; you will see, try the experiment. Suddenly stop and look at yourself thinking, just like that: put a screen in front of your thought and look at yourself thinking, off-hand, you will see this at least nine times out of ten, and perhaps more. (It is very rarely, very rarely that one has in the whole day, suddenly, a dazzling thought about what is going to happen or the state one is in or the things one wants to do or the course of his life or world circumstances – it depends, you see, on your preoccupation). Well, you will see, it is almost always foreseeing a bigger or smaller, more or less vast catastrophe.

Say you have the slightest thing that is not getting on quite well; if you think of your body, it is always that something unpleasant is going to happen to it – because when everything goes well, you don't think about it ! You will notice this: that you act, you do all that you have to do, without having a single thought about your body, and when all of a sudden you wonder whether there isn't anything that's going wrong, whether there is some uneasiness or a difficulty, something, then you begin to think of your body and you think about it with anxiety and begin to make your disastrous constructions.

Whereas Coué recommended… It was in this way that he cured his patients; he was a doctor, he told them, “You are going to repeat to yourself: ‘I am being cured, gradually I am getting cured' and again, you see, ‘I am strong, I am quite healthy and I can do this, I can do that’.”

I knew someone who was losing her hair disastrously, by handfuls. She was made to try this method. When combing her hair she made herself think, “My hair will not fall out.” The first and second time it did not work, but she continued and each time before combing the hair she used to repeat with insistence, “I am going to comb my hair but it won’t fall out.” And within a month her hair stopped falling. Later she again continued thinking, “Now my hair will grow.” And she succeeded so well that I saw her with a magnificent head of hair, and it was she herself who told me this, that this was what she had done after being on the point of becoming bald. It is very, very effective. Only, while one is making the formation, another part of the mind must not say, “Oh, I am making a formation and it is not going to be successful”, because in this way you undo your own work.

(CWM, Volume 7, Sri Aurobindo Ashram Trust, Puducherry)


Widen Oneself

Sweet Mother, how can we make our consciousness vast?

Vast? Ah, there are many ways of doing this.
The easiest way is to identify yourself with something vast. For instance, when you feel that you are shut up in a completely narrow and limited thought, will, consciousness, when you feel as though you were in a shell, then if you begin thinking about something very vast, as for example, the immensity of the waters of an ocean, and if really you can think of this ocean and how it stretches out far, far, far, far, in all directions, like this  (Mother stretches out her arms), how, compared with you, it is so far, so far that you cannot see the other shore, you cannot reach its end anywhere, neither behind nor in front nor to the right or left...   it is wide, wide, wide, wide... you think of this and then you feel that you are floating on this sea, like that, and that there are no limits... This is very easy. Then you can widen your consciousness a little.

Other people, for example, begin looking at the sky; and then they imagine all those spaces between all those stars, and all... that kind of infinity of spaces in which the earth is a tiny point, and you too are just a very tiny point, smaller than an ant, on the earth. And so you look at the sky and feel that you are floating in these infinite spaces between the planets, and that you are growing vaster and vaster to go farther and farther. Some people succeed with this.

There is a way also by trying to identify yourself with all things upon earth. For example, when you have a small narrow vision of something and are hurt by others' vision and point of view, you must begin by shifting your consciousness, try to put it in others, and try gradually to identify yourself with all the different ways of thinking of all others. This is a little more ... how shall I put it?... dangerous. Because to identify oneself with the thought and will of others means to identify oneself with a heap of stupidities (Mother laughs) and bad wills, and this may bring consequences which are not very good. But still, some people do this more easily. For instance, when they are in disagreement with someone, in order to widen their consciousness they try to put themselves in the place of the other and see the thing not from their own point of view but from the point of view of the other. This wide the consciousness, though not as much as by the first ways I spoke about, which are quite innocent. They don't do you any harm, they do you much good. They make you very peaceful.

There are lots of intellectual ways of widening the consciousness. These I have explained fully in my book. But in any case, when you are bored by something, when something is painful to you or very unpleasant, if you begin to think of the eternity of time and the immensity of space, if you think of all that has gone before and all that will come afterwards, and that this second in eternity is truly just a passing breath, and that it seems so utterly ridiculous to be upset by something which in the eternity of time is...   one doesn't even have the time to become aware of it, it has no place, no importance, because, what indeed is a second in eternity? If one can manage to realise that, to... how to put it?...  visualise, picture the little person one is, in the little earth where one is, and the tiny second of consciousness which for the moment is hurting you or is unpleasant for you, just this – which in itself is only a second in your existence, and that you yourself have been many things before and will be many more things afterwards, that what affects you now you will have probably completely forgotten in ten years, or if you remember it you will say, “How did I happen to attach any importance to that?”... if you can realise that first and then realise your little person which is a second in eternity, not even a second, you know, imperceptible, a fragment of a second in eternity, that the whole world has unrolled before this and will unroll yet, indefinitely – before, behind – and that... well, then suddenly you see the utter ridiculousness of the importance you attach to what happened to you...  Truly you feel... to what an extent it is absurd to attach any importance to one's life, to oneself, and to what happen to you. And in the space of three minutes, if you do this properly, all unpleasantness is swept away. Even a very deep pain can be swept away. Simply a concentration like this, and to place oneself in infinity and eternity. Everything goes away. One comes out of it cleansed. One can get rid of all attachments and even, I say, of the deepest sorrows – of everything, in this way – if one knows how to do it in the right way. It immediately takes you out of your little ego. There we are.

(CWM, Volume 6, Sri Aurobindo Ashram Trust, Puducherry)


The Power of Thought

The power of thought on the body is tremendous! You cannot imagine how tremendous it is. Even a subconscious or sometimes unconscious thought acts and provokes fantastic results! ... I've studied this. I've been studying it in detail for the last two years - it's incredible! If I had the time one day to explain all this, it would be interesting.

Even tiny, the tiniest mental or vital reactions - so tiny that to our ordinary consciousness they don't appear to have the least importance - act upon the body's cells and can create disorders ... You see, when you observe carefully, you suddenly become aware of a very slight uneasiness, a mere nothing (when you're busy, you don't even notice it), and then if you follow this uneasiness to see what it is, you perceive that it comes from something quite imperceptible and 'insignificant' to our active consciousness - but it's enough to create an uneasy feeling in the body.

Which is why - unless you are intentionally and constantly in what here is called the Brahmic consciousness - it is practically impossible to control. And this is what gives the impression of certain things happening in the body independently of ... not only of our will but of our consciousness - But it is not true

Only, there is all that comes from outside - that's what is most dangerous. Constantly, constantly - when you eat, you catch it ... oh, what a mass of vibrations! The vibrations of the thing you eat when it was living (they always remain), the vibrations of the person who cooked it, vibrations of ... All the time, all the time, they never stop - you breathe, they enter. Of course, when you start talking to someone or mixing with people, then you become a bit more conscious of what is coming, but even just sitting still, uninvolved with others - it comes! There is an almost total interdependence - isolation is an illusion. By reinforcing your own atmosphere (Mother gestures, as if building a wall around her), you can hold these things off to a certain extent, but simply this effort to keep them at a distance creates (I'm thinking in English and speaking in French) ... disturbances.' Anyway, now all this has been seen.


(Agenda, Volume 01, Sri Aurobindo Ashram Trust, Puducherry)