Sri Aurobindo says that all that one thinks one is, one can, by the very fact of that thinking, become. This knowledge of the fact that all that one thinks one can be, is a very important key for the development of the being, and not only from the point of view of the possibilities of the being, but also from that of the control and choice of what one will be, of what one wants to be.
This makes us understand the necessity of not admitting into ourselves any thought which destroys aspiration or the creation of the truth of our being. It reveals the considerable importance of not allowing what one doesn’t want to be or doesn’t want to do to formulate itself into thought within the being. Because to think these things is already a beginning of their realisation. 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. Sri Aurobindo says that thought is not the cause of existence but an intermediary, the instrument which gives form to life, to creation, and the control of this instrument which gives form to life, to creation, and the control of this instrument is of foremost importance if one wants disorder and all that is anti-divine to disappear from creation.
One must not admit bad thoughts into oneself under the pretext that they are merely thoughts. They are tools of execution and one should not allow them to exist in oneself if one doesn’t want them to do their work of destruction.
Disciple: Mother, at times unpleasant thoughts come and disturb us. How can we get rid of them?
There are several methods. Generally – but it depends on people – 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 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. That makes two methods.
The third means is to be able to bring down a sufficiently great light from above which will be the “denial” in the deeper sense; that is, if the thought which comes is something dark (and especially if it comes from the sunconscient or inconscient and is sustained by instinct), if one can bring down from above the light of a true knowledge, a higher power, and put that light upon the thought, one can manage to dissolve it or enlighten or transform it – this is the supreme method. This is still a little more difficult. But it can be done, and if one does it, one is cured – not only does the thought not come back but the very cause is removed.
The first step is to think of something else (but in this way, you know, it will be indefinitely repeated); the second is to fight; and the third is to transform. When one has reached the third step, not only is one cured but one has made a permanent progress.
Concentrate on What You Want to Be
Lest you get discouraged by your own faults, the Dhammapada gives you this solacing image: the purest lily can spring our of a heap of rubbish by the wayside. That is to say, there is nothing so rotten that it cannot give birth to the purest realisation.
Whatever may be the past, whatever may be the faults committed, whatever the ignorance in which one might have lived, one carries deep within oneself the supreme purity which can translate itself into a wonderful realisation. The whole point is to think of that, to concentrate on that and not to be concerned with all the difficulties and obstacles and hindrances. Concentrate exclusively on what you want to be, forget as entirely as possible what you do not want to be.
– The Mother
