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Causes of illnesses

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 [new p. 86]of the body is limited. The most material plane of [old p. 86]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 [old p. 87]or disorder. That need [new p. 87]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 [old p. 88]and discouragement in [new p. 88]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 [old p. 89]where is the weak part in the being. [new p. 89]

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.

[...]

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.

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