Questions and Answers (1929-1931)

16 June 1929

Can all physical ailments be traced to some disorder in the mind as their ultimate source? If so, what kind of mental disorder would produce such an ailment as, for example, prickly heat or sore throat?

There are as many reasons for an illness as there are people who fall ill; the explanation is different in each case. If you ask me, "Why have I this ailment or that?" I can look and tell you the reason, but there is no general rule.

The ailments of the body are not always the outcome of a mental disorder, disharmony or wrong movement. The source of the malady may be something in the mind, it may be something in the vital; or it may be something more or less purely physical, as in illnesses that arise from an outer contact. Again, the disturbance may be the result of a movement in the Yoga, and in that case too there is a multitude of possible causes.

Let us take up the illnesses that are due to Yoga; for our concern is more directly and intimately with them. Here, although no one reason can be given for any particular illness, yet we can separate them into various groups according to the nature of the causes that provoke them.

The force that comes down into one who is doing Yoga and helps him in his transformation, acts along many different lines and its results vary according to the nature that receives it and the work to be done. First of all, it hastens the transformation of all in the being that is ready to be transformed. If he is open and receptive in his mind, the mind, touched by the power of Yoga, begins to change and progress swiftly. There may be the same rapidity of change in the vital consciousness if that is ready, or even in the body. But in the body the transforming power of Yoga is operative only to a certain degree; for the receptivity

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of the body is limited. The most material plane of the universe is still in a condition in which receptivity is mixed with a large amount of resistance. But rapid progress in one part of the being which is not followed by an equivalent progress in other parts produces a disharmony in the nature, a dislocation somewhere; and wherever or whenever this dislocation occurs, it can translate itself into an illness. The nature of the illness depends upon the nature of the dislocation. One kind of disharmony affects the mind and the disturbance it produces may lead even as far as insanity; another kind affects the body and may show itself as fever or prickly heat or any other greater or minor disorder.

On one side, the action of the forces of Yoga hastens the movement of transformation of the being in those parts that are ready to receive and respond to the power that is at work upon it. Yoga, in this way, saves time. The whole world is in a process of progressive transformation; if you take up the discipline of Yoga, you speed up in yourself this process. The work that would require years in the ordinary course, can be done by Yoga in a few days and even in a few hours. But it is your inner consciousness that obeys this accelerating impulse; for the higher parts of your being readily follow the swift and concentrated movement of Yoga and lend themselves more easily to the continuous adjustment and adaptation that it necessitates. The body, on the other hand, is ordinarily dense, inert and apathetic. And if you have in this part something that is not responsive, if there is a resistance here, the reason is that the body is incapable of moving as quickly as the rest of the being. It must take time, it must walk at its own pace as it does in ordinary life. What happens is as when grown-up people walk too fast for children in their company; they have to stop at times and wait till the child who is lagging behind comes up and overtakes them. This divergence between the progress in the inner being and the inertia of the body often creates a dislocation in the system, and that manifests itself as an illness. This is why people who take up Yoga frequently begin by suffering from some physical discomfort or disorder. That need

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not happen if they are on their guard and careful. Or if there is a greater and unusual receptivity in the body, then too they escape. But an unmixed receptivity making the physical parts closely follow the pace of the inner transformation is hardly possible, unless the body has already been prepared in the past for the processes of Yoga.

In the ordinary life of man a progressive dislocation is the rule. The mental and the vital beings of man follow as best they can the movement of the universal forces, and the stream of the world's inner transformation and evolution carries them a certain way; but the body bound to the law of the most material nature, moves very slowly. After some years, seventy or eighty, a hundred or two hundred,—and that is perhaps the maximum, the—dislocation is so serious that the outer being falls to pieces. The divergence between the demand and the answer, the increasing inability and irresponsiveness of the body, brings about the phenomenon of death. By Yoga the inner transformation that is in slow constant process in the creation is rendered more intense and rapid, but the pace of the outer transformation remains almost the same as in ordinary life. As a result, the disharmony between the inner and the outer being in one who is doing Yoga tends to be all the greater, unless precautions are taken and a protection secured that will help the body to follow the inner march as closely as possible. Even then it is the very nature of the body to hold you back. It is for this reason that to many we are obliged to say, "Do not pull, do not hurry; you must give your body time to follow." Some have to be kept back even for years and not allowed to do much or progress far. Sometimes, to avoid the disequilibrium becomes impossible; and then you have a disturbance which varies according to the nature of the resistance and the measure of the care you have taken or your negligence. This too is the reason why each time that there is a strong movement of progress, it is almost invariably followed by a period of immobility, which seems to those who are not warned a spell of dullness and stagnation and discouragement in

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which all progress is stopped, and they think anxiously, "What is the matter? Am I losing time? Nothing is being done." But the truth is that it is the time needed for assimilation; a pause is made for the body to open itself more and become receptive and approach nearer to the level attained by the inner consciousness. The parents have been walking too far ahead; they must halt so that the child left behind may run up and catch them by the hand; only then can they start again on the journey together.

Each spot of the body is symbolical of an inner movement; there is there a world of subtle correspondences. But this is a long and complex subject and we cannot enter into its details just now. The particular place in the body affected by an illness is an index to the nature of the inner disharmony that has taken place. It points to the origin, it is a sign of the cause of the ailment. It reveals too the nature of the resistance that prevents the whole being from advancing at the same high speed. It indicates the treatment and the cure. If one could perfectly understand where the mistake is, find out what has been unreceptive, open that part and put the force and the light there, it would be possible to re-establish in a moment the harmony that has been disturbed and the illness would immediately go.

The origin of an illness may be in the mind; it may be in the vital; it may be in any of the parts of the being. One and the same illness may be due to a variety of causes; it may spring in different cases from different sources of disharmony. And there may be too an appearance of illness where there is no real illness at all. In that case, if you are sufficiently conscious, you will see that there is just a friction somewhere, some halting in the movement, and by setting it right you will be cured at once. This kind of malady has no truth in it, even when it seems to have physical effects. It is half made up of imagination and has not the same grip on matter as a true illness.

In short, the sources of an illness are manifold and intricate; each can have a multitude of causes, but always it indicates where is the weak part in the being.

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To whatever cause an illness may be due, material or mental, external or internal, it must, before it can affect the physical body, touch another layer of the being that surrounds and protects it. This subtler layer is called in different teachings by various names,—the etheric body, the nervous envelope. It is a subtle body and yet almost visible. In density something like the vibrations that you see around a very hot and steaming object, it emanates from the physical body and closely covers it. All communications with the exterior world are made through this medium, and it is this that must be invaded and penetrated first before the body can be affected. If this envelope is absolutely strong and intact, you can go into places infested with the worst of diseases, even plague and cholera, and remain quite immune. It is a perfect protection against all possible attacks of illness, so long as it is whole and entire, thoroughly consistent in its composition, its elements in faultless balance. This body is built up, on the one side, of a material basis, but rather of material conditions than of physical matter, on the other, of the vibrations of our psychological states. Peace and equanimity and confidence, faith in health, undisturbed repose and cheerfulness and bright gladness constitute this element in it and give it strength and substance. It is a very sensitive medium with facile and quick reactions; it readily takes in all kinds of suggestions and these can rapidly change and almost remould its condition. A bad suggestion acts very strongly upon it; a good suggestion operates in the contrary sense with the same force. Depression and discouragement have a very adverse effect; they cut out holes in it, as it were, in its very stuff, render it weak and unresisting and open to hostile attacks an easy passage.

It is the action of this medium that partly explains why people often feel a spontaneous and unreasoning attraction or repulsion for each other. The first seat of these reactions is in this protecting envelope. Easily we feel attracted towards people who bring a reinforcement to our nervous envelope; we are repelled by those who disturb or hurt it. Whatever gives it a

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sense of expansion and comfort and ease, whatever makes it respond with a feeling of happiness and pleasure exercises on us at once an attraction; when the effect is in the contrary sense, it responds with a protecting repulsion. This movement, when two people meet, is often mutual. It is not, of course, the only cause of affinities, but it is one and a very frequent cause.

If the whole being could simultaneously advance in its progressive transformation, keeping pace with the inner march of the universe, there would be no illness, there would be no death. But it would have to be literally the whole being integrally from the highest planes, where it is more plastic and yields in the required measure to transforming forces, down to the most material, which is by nature rigid, stationary, refractory to any rapid remoulding change.

There are certain regions which offer a much stronger resistance than others to the action of the Yogic forces, and the illnesses affecting them are harder to cure. They are those parts that belong to the most material layers of the being, and the illnesses that pertain to them, as, for instance, skin diseases or bad teeth. Sri Aurobindo spoke once of a Yogi who, still enjoying robust health and a magnificent physique, had been living for nearly a century on the banks of the Narmada. Offered by a disciple medicine for a toothache, he observed, in refusing, that one tooth had given him trouble for the last two hundred years. This Yogi had secured so much control over material nature as to live two hundred years, but in all that time he had not been able to conquer a toothache.

Some of the diseases which are considered most dangerous are the easiest to cure; some that are considered as of very little importance can offer the most obstinate resistance.

The sources of an illness are manifold and intricate; each can have a multitude of causes, but always it indicates where is the weak part in the being.

Nine-tenths of the danger in an illness comes from fear. Fear can give you the apparent symptoms of an illness; and it

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can give you the illness too,—its effects can go so far as that. Not so long ago the wife of one who frequents the Ashram but is not herself practising Yoga, heard that there was cholera in the house where her milkman lived; fear took her and the next moment she began to show symptoms of the disease. She could however be rapidly cured, because the apparent symptoms were not allowed to develop into the real illness.

There are physical movements, effects of the pressure of the Yoga, which sometimes create ungrounded fears that may do harm if the fear is not rejected. There is, for instance, a certain pressure in the head of which there has been question and which is felt by many, especially in the earlier stages, when something that is still closed has to open. It is a discomfort that comes to nothing and can easily be got over, if you know that it is an effect of the pressure of the forces to which you are opening, when they work strongly on the body to produce a result and to hasten the transformation. Taken quietly, it can turn into a not unpleasurable sensation. But if you get frightened, you are sure to contract a very bad headache; it may even go as far as a fever. The discomfort is due to some resistance in the nature; if you know how to release the resistance, you are immediately free of the discomfort. But get frightened and the discomfort may turn into something much worse. Whatever the character of the experience you have, you must give no room to fear; you must keep an unshaken confidence and feel that whatever happens is the thing that had to happen. Once you have chosen the path, you must boldly accept all the consequences of your choice. But if you choose and then draw back and choose again and again draw back, always wavering, always doubting, always fearful, you create a disharmony in your being, which not only retards your progress, but can be the origin of all kinds of disturbance in the mind and vital being and discomfort and disease in the body.

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