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Anger Workshop

Workshop 8 - February 18th, 2001

If you have a serious difficulty in your character, for example, the habit of losing your temper, and you decide: “I must not get angry again”, it is very difficult, but if on the other hand you tell yourself: “Anger is something which circulates through the whole world, it is not in me, it belongs to everybody; it wanders about here and there and if I close my door, it will not enter”, it is much more easy. If you think: “It is my character, I am born like that”, it becomes almost impossible. It is true there is something in your character which answers to this force of anger. All movements, all vibrations are general ­ they enter, they go out, they move about - but they rush upon you and enter into you only to the extent you leave the door in you open. And if you have, besides, some affinity with these forces, you may get angry without even knowing why. Everything is everywhere and it is arbitrary to draw limits.

(Questions and Answers 3rd March 1951)

- The Mother

CWM, Vol.4, p169-171.

I think you have always had an idea that to give expression to an impulse or a movement is the best way or even the only way to get rid of it. But that is a mistaken idea.

I t’s the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm ­ more harm sometimes ­ than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.

(Questions and Answers 26th October 1955)

Your method must be very clear-sighted and you must have a wide-awake consciousness of your person and of what goes on there and the way in which things happen. Let us take the instance of a person subject to outbursts of rage and violence. According to one method, he would be told: “Get as angry as you like, you will suffer the consequences of your anger and this will cure you.” This could be discussed. According to another method he would be told: “Sit upon you anger and it will disappear.” This too could be discussed. In any case, you will have to sit upon all the time, for if ever you should get up for a minute you will see immediately what happens! Then, what is to be done?

You must become more and more conscious. You must observe how the thing happens, by what road the danger approaches, and stand in the way before it can take hold of you. If you want to cure yourself of a defect or a difficulty, there is but one method: to be perfectly vigilant, to have a very alert and vigilant consciousness. First you must see very clearly you want to do. You must not hesitate be full of doubt and say, “Is it good to do this or not, does this come into the synthesis or should it not come in?” You will see that if you trust your mind it will always shuttle back and forth: it vacillates all the time. If you take a decision it will put before you all the arguments to show you that your decision is not good, and you will be tossed the “yes” and “no”, the black and white, and will arrive at nothing. Hence, first, you must know exactly what you want ­ no, not mentally, but through concentration, through aspiration and a very conscious will. That is the important point. Afterwards, gradually, by observation, by a sustained vigilance, you must realise a sort of method which will be personal to you ­ it is useless to convince others to adopt the same method, for that won’t succeed.

Everyone must find his own method, everyone must have his own method, and to the extent you put into practice your method, it will become clearer and clearer, more and more precise. You can correct a certain point, make clear another, etc. So, you start working …. For a while, all will go well. Then, one day, you will find yourself facing an insurmountable difficulty and will tell yourself, “I have done all that and here is everything as bad as before!” Then, in this case, you must, through a yet more sustained concentration, open an inner door in you and bring into this movement a force which was not there formerly, a state of consciousness which was not there before. And there, there will be a power, when your own personal power will be exhausted and no longer effective. When the personal power runs out ordinary people say, “That’s good, I can no longer do anything, it is finished.” But I tell you that when you find yourself before this wall, it is the beginning of something new. By an obstinate concentration, you must pass over to the other side of the wall and there you will find a new knowledge, a new force, a new power, a new help, and you will be able to work out a new system, a new method which surely will take you very far.

I do not say this to discourage you; only, things happen like that. And the worst of all is to get discouraged when it happens. You must tell yourself “With the means of transport at my disposal, I have reached a certain point, but these means do not allow me to go further. What should I do? … Sit there and not stir any longer? ­ not at all. I must find other means of transport.” This will happen quite often, but after a while you will get used to it. You must sit down for a moment, meditate, and then find other means. You must increase your concentration, your aspiration and your trust and with the new help which comes, make a new programme, work out other means to replace those you have left behind. This is how one progresses stage by stage.

But you must take great care to apply at each stage, as perfectly as possible what you have gained or learnt. If you remain in an indrawn state of consciousness and do not apply materially the inner progress, a time will certainly come when you will not be able to move at all, for your outer being, unchanged, will be like a fetter pulling you back and hindering you from advancing. So, the most important point (what everybody says but only a few do) is to put into practice what you know. With that you have a good chance of succeeding, and with perseverance you will certainly get there.

You must never get discouraged when you find yourself before a wall, never say, “Oh! What shall I do? It is still there.” In this way the difficulty will still be there and still there and still there, till the very end. It is only when you reach the goal that everything will suddenly crumble down.

(Questions and Answers 5th March 1951)

CWM, Vol.4, p179-18.1.

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