Causes of Illness :Health disorders, big and small, are part of our life. What are the deeper causes of illness? What are the true remedies?

 I have told you first of all that all illness without any exception—without exception—is the expression of a break in equilibrium. But there are many kinds of breaks in equilibrium. … First, I am speaking only of the body, I am not speaking of the nervous illnesses of the vital or of mental illnesses. We shall see that later on. We are speaking only of this poor little body. And I say that all illnesses, all, whatever they may be (I would add even accidents) come from a break in equilibrium. That is, if all your organs, all the members and parts of your body are in harmony with one another, you are in perfect health. But if there is the slightest imbalance anywhere, immediately you get either just a little ill or quite ill, even very badly ill, or else an accident occurs. That always happens whenever there is an inner imbalance.

But then, to the equilibrium of the body, you must add the equilibrium of the vital and the mind. For you to be able to do all kinds of things with immunity, without any accident happening to you, you must have a triple equilibrium—mental, vital, physical—and not only in each of the parts, but also in the three parts in their mutual relations. … If you have done a little mathematics, you should have been taught how many combinations that makes and what a difficult thing it means! There lies the key to the problem. For the combinations are innumerable, and consequently the causes of illness too are innumerable, the causes of accidents also are innumerable. Still, we are going to try to classify them so that we may understand.

First of all, from the point of view of the body—just the body—there are two kinds of disequilibrium: functional and organic. I do not know if you are aware of the difference between the two; but you have organs and then you have all the parts of your body: nerves, muscles, bones and all the rest. Now, if an organ by itself is in disequilibrium, it is an organic disequilibrium, and you are told: that organ is ill or perhaps it is badly formed or it is not normal or an accident has occurred to it. But it is the organ that is ill. But the organ may be in a very good condition, all your organs may be in a very good condition, but there is still an illness as they do not function properly: there is a lack of balance in the functioning. You may have a very good stomach, but suddenly something happens to it and it does not function properly; or the body may also be excellent, but something happens to it and it does not work properly any more. Then you have an illness due to functional imbalance not organic imbalance.

Good. Now what are the causes of this imbalance, whatever it may be? As I told you just now, the causes are innumerable; because, first of all, there are all the inner causes, that is, those personal to you, and then all the external causes, those that come to you from outside. That makes two major categories.

We said: you have a brain, lungs, a heart, a stomach, a liver, etc. If each one does its duty and works normally and if all move together in harmony at a given moment and in the right way (note that it would be very complicated if you were obliged to think of all that, and I am afraid things would not go right all the time! Fortunately, it does not need our conscious thinking), admitting however they are in good harmony with one another, good friends, in perfect agreement, and each one fulfilling its task, its movement at the right time, in tune with the rest, neither too soon nor too late, neither too fast nor too slow, indeed, every one going all right, then you are marvellously well! Suppose now that one of them, for some reason or other, happens to be in a bad mood: it does not work with the necessary energy, at the required moment it goes awhile on strike. Do not believe that it alone will fall ill: the whole system will go wrong and you will feel altogether unwell. And if, unfortunately, there is a vital imbalance, that is, a disappointment or too violent an emotion or too strong a passion or something else upsetting your vital, that comes in addition. And if furthermore your thoughts roam about and you begin to have dark ideas and formulate frightful things and make catastrophic formations, then after that you are sure to fall ill altogether. … You see the complication, don’t you, just a tiny thing can go the wrong way and thus through an inner contagion can lead to something very serious. So what is important is to control things immediately. One must be conscious, conscious of the working of one’s organs, aware of the one that does not behave very well, telling it immediately what is to be done to set itself right. What is needed (I shall explain it to you later on) is to give them a lesson as one does to little children. When they begin indulging in unhealthy fancies (indeed it is then the occasion to say it) you must tell them: no, it is not like that the work is to be done, it is the other way! Suppose for example, your heart begins to throb madly; then you must make it calm, you tell it that this is not the way to behave, and at the same time (solely to help it) you take in long, very regular rhythmic breaths, that is, the lung becomes the mentor of the heart and teaches it how to work properly. And so on. I could give you countless examples.

Good. We say then that there is an imbalance between the different parts of the being, disharmony in their working. That is what I have just told you. And then there are internal conflicts. These are quarrels. There are internal quarrels among the different parts of yourself. Supposing there is an organ (it happens very often) that needs rest and there is another that wants action, and both at the same time. How are you going to manage it? They begin to quarrel. If you do what one wants, the other protests! And so you have to find a middle term to put them in harmony. And then, at times, if you add to the physical the vital and mental (I do not speak of the speculative mind or the independent vital, I am speaking of the mental and vital parts of the body, because there is a physical vital and a physical mind; there is a physical mind and this physical mind is the worst of all, it is that which goes on all the time and you have the utmost difficulty in stopping it: it goes on and on and on); well, if there is a dispute between them, between the mind, the vital and the physical, you have a battlefield, and this battlefield can become the cause of all possible illnesses. They fight violently. One wants something, the other does not, they quarrel and you are in a kind of internal whirlwind. That can give you fever—you do get it usually—or else you are seized by an inner shivering and you have no longer any control. For the most important of all causes for bodily illness is that the body begins to get restless; it trembles and the trembling increases more and more, more and more and you feel that you will never be able to reestablish the balance, it eludes you. Then in that case you must know what the dispute is about, the reason of the dispute and find out how to reconcile the people within you.

 All these are functional imbalances.

                                                                                                                          [CWM2, 5:171–174]

Thus we have seen in brief, very rapidly all the internal causes. Now there are external causes that come and bring complications.

If you were in a perfectly harmonious environment where everything was full of a total and perfect goodwill, then evidently you could lay the blame only on yourself. But the difficulties that are within are also without. You can, to a certain extent, establish an inner equilibrium, but you live in surroundings full of imbalance. Unless you shut yourself up in an ivory tower (which is not only difficult but not always recommendable), you are obliged to receive what comes from outside. You give and you receive; you breathe in and absorb. So there is a mixture and that is why one can say that all is contagious, for you live in a state of ceaseless vibrations. You give out your vibrations and receive also the vibrations of others, and these vibrations are of a very complex kind. There are still (we shall say for simplifying the language) mental vibrations, vital vibrations, physical vibrations and many others. You give, you receive; you give, you receive. It is a perpetual play. Even granting that there is no bad will, there is necessarily contagion. And as I was saying just now, all is contagious, everything. You are looking at the effect of an accident: you absorb a certain vibration. And if you are over-sensitive and, over and above that, you have fear or disgust (which is the same thing, disgust is only a moral expression of a physical fear), the accident can be translated physically in your body. Naturally you will be told that those who have such reactions are in a state of nervous imbalance. It is not quite true. They are persons with an ultra-supersensitive vital, that is all. And it is not always a proof of inferiority, on the contrary! For as you progress spiritually, a certain hypersensitivity of the nerves occurs and if your self-control does not increase along with your sensibility, all kinds of untoward things may happen to you.

But that is not the only thing.

Unhappily there is much bad will in the world, and among the different kinds of bad will there is the small type that comes from ignorance and stupidity, there is the big type that comes from wickedness and there is the formidable one that is the result of anti-divine forces. So, all that is in the atmosphere (I am not telling you this to frighten you, for it is well understood that one should fear nothing—but it is there all the same) and these things attack you, sometimes intentionally, sometimes unintentionally. Unintentionally, through other people: others are attacked, they don’t know, they pass it on without even being aware of it. They are the first victims. They pass the illness to others. But there are wilful attacks. We were speaking the other day of mental formations and of wicked people who make mental formations to harm you, make them wilfully to do harm. And then there are others who go still a step further.

There is a misguided, perverted occultism which is called black magic, it is a thing one must never touch. But unfortunately, there are people who touch it through pure wickedness. You must not believe it is an illusion, a superstition; it is real. There are people who know how to do magic and do it, and with their magic they obtain altogether detestable results…. It is understood of course that when you have no fear and remain under protection, you are sheltered. But there is a “when”, there is a condition, and then if the condition is not always fulfilled, very unpleasant things may happen. So long as you are in a state full of strength, full of purity—that is, in a state of invincibility, if anybody does anything against you, that falls back upon him automatically, as when you throw a tennis-ball against the wall, it comes back to you; the thing comes back to them exactly in the same way, sometimes with a greater force, and they are punished by their own wickedness. But naturally it all depends on the person against whom the magic is done, on his inner force and purity…. I have come across such things, many cases like this. And in such cases, in order to resist, one must be, as I said, a warrior in the vital, that is, a spiritual fighter in the vital. All who do yoga sincerely must become that, and when they do become that, they are altogether sheltered. But one of the conditions for becoming it is never to have bad will or a bad thought towards others. For if you have a bad feeling or bad will or a bad thought, you come down to their level and when you are on the same level with them, well, you may receive blows from them.

[CWM2, 5:177–79]

Now this brings us naturally to the cure. All that is very well, we now have the knowledge; so, how to prevent illnesses from coming, first of all, and when the illness does occur, howto cure it?

One may try ordinary means and sometimes that succeeds. It is usually when the body is convinced that it has been given the conditions underwhich it must be all right; it takes the resolution that it must be all right and it is cured. But if your body has not the will, the resolution to get cured, you may try whatever you like, it won’t be cured. This also I know by experience. For I knew people who could be cured in five minutes, even of a disease considered very serious, and I knew people who had no fatal illness, but cherished it with such persistence that it did become fatal. It was impossible to persuade their body to let go their illness.

And it is here that one must be very careful and look at oneself with great discrimination to discover the small part in oneself that—how to put it?—takes pleasure in being ill. Oh! there are many reasons. There are people who are ill out of spite, there are people who are ill out of hate, there are people who are ill through despair, there are people. … And these are not formidable movements: it is quite a small movement in the being: one is vexed and says: “You will see what is going to happen, you will see the consequences of what he has done to me! Let it come! I am going to be ill.” One does not say it openly to oneself, for one would scold oneself, but there is something somewhere that thinks in that way.

So there are two things you have to do when you have discovered the disorder, big or small—the disharmony. Firstly, we said that this disharmony creates a kind of tremor and a lack of peace in the physical being, in the body. It is a kind of fever. Even if it is not a fever in general, there is localised fever; there are people who get restless. So the first thing to do is to quieten oneself, bring peace, calm, relaxation, with a total confidence, in this little corner (not necessarily in the whole body). Afterwards you see what is the cause of the disorder. You look. Of course, there are many, but still you try to find out approximately the cause of this disorder, and through the pressure of light and knowledge and spiritual force you re-establish the harmony, the proper functioning. And if the ailing part is receptive, if it does not offer any obstinate resistance, you can be cured in a few seconds.

It is not always the case. Sometimes there is, as I have said, a bad will: you are more or less on strike, at least you want the illness to have its consequences. So, that takes a little more time.

However, if you do not happen to be particularly ill-willed, after some time the Force acts: after a few minutes or hours or at the most some days you are cured.

Now, in the case of special attacks of adverse forces, the thing gets complicated, because you have not only to deal with the will of the body (note that I do not admit the argument of those who say: “But as for myself I do not want to be ill!”, for your consciousness always says that it does not want to be ill, one must be half-crazy to say, “I want to be ill”; but it is not your consciousness that wants to be ill, it is some part of your body or at the most, a fragment of the vital that has gone wrong and wishes to be ill, and unless you observe with a good deal of attention you do not notice it). But I say that the situation gets complicated if behind this there is an attack, a pressure from adverse forces who really want to harm you. You may have opened the door through spiritual error, through a movement of vanity, of anger, of hatred or of violence; even if it is merely a movement that comes and goes, that can open the door. There are always germs watching and only waiting for an occasion. That is why one should be very careful. Anyhow, for some reason or other, the influence has pierced through the shell of protection and acts there encouraging the illness to become as bad as it can be. In that case the first means is not quite sufficient. Then you have to add something; you must add the Force of spiritual purification which is such an absolutely perfectly constructive force that nothing that’s in the least destructive can survive there. If you have this Force at your disposal or if you can ask for it and get it, you direct it on the spot and the adverse force usually runs away immediately, for if it happens to be in the midst of this Force it gets dissolved, it disappears; for no force of disintegration can survive within this Force; therefore disintegration disappears and with it that also disappears. It can be changed into a constructive force, that is possible, or it may be simply dissolved and reduced to nothing. And with that not only is the illness cured, but all possibility of its return is also eliminated. You are cured of the illness once for all, it never comes back. There you are.

[CWM2, 5:185–86]

In fact I can assure you that the pain in the stomach as well as many other discomforts are due 90% to wrong thinking and strong imaginations—I mean that the material basis for them is practically negligible.

[CWM2, 15:144]

When the physical disorder comes, one must not be afraid; one must not run away from it. Must face it with courage, calmness, confidence, with the certitude that illness is a falsehood and that if one turns entirely, in full confidence, with a complete quietude to the divine grace, It will settle in these cells as It establishes itself in the depths of the being, and the cells themselves will share in the eternal Truth and Delight.

[CWM2, 15:140]

My advice is that medicines should not be used unless it is absolutely impossible to avoid them; and this “absolutely impossible” should be very strict.

     [CWM2, 12:15]

The imperative condition for cure is calm and quietness. Any agitation, any nervousness prolongs the illness.

[CWM2, 15:151]

The body should reject illness as energetically as we reject falsehood in the mind.

[CWM2, 15:147]

Wake up in yourself a will to conquer. Not a mere will in the mind but a will in the very cells of your body. Without that you can’t do anything; you may take a hundred medicines but they won’t cure you unless you have a will to overcome the physical illness.

[CWM2, 15:146]

Finally it is Faith that cures.

                                                                                                                                                     [CWM2, 15:159]