Why does anger exist?
I suppose you are asking where anger comes from. Anger is a violent reaction of the vital to some shock that is unpleasant to it; and when it involves words or thoughts, the mind responds to the influence of the vital and also reacts violently. Any expression of anger is the sign of a lack of self-control.
The Mother – Some Answers from the Mother: CWM,Vol. 16, pp. 334-35
Anger, moreover, like all forms of violence, is always a sign of weakness, impotence and incapacity. Here the deception comes from the approval one gives it or the flattering adjective one covers it with; for rage can be no more than blind, ignorant and asuric—opposed to the light.
The Mother – Agenda: Vol. 2, p. 30
You should throw away fear as well as anger and go quietly on your way putting your confidence in the Mother.
Sri Aurobindo – Letters On Yoga – IV: CWSA,Vol. 31, p.279
The fact that the anger comes with such force is itself enough to show that it is not in you that it is but that it comes from outside. It is a rush of force from the universal Nature that tries to take possession of the individual being and make that being act according to the will of this outside force and not according to the will of the soul within. ….. It is necessary when that comes, to remain quiet within remembering the Mother or calling her and reject the anger or whatever else comes, whenever it comes or however often it comes. If that is done, then these forces begin to lose their power to invade….
Sri Aurobindo – Letters on Yoga – III: CWSA, Vol.31, pp. 271 – 72
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.
The Mother – Questions and Answers: CWM,Vol. 4, p. 170
These things [anger, desire etc.] can only be got rid of if you do not accept them. When they come, you must stand back from them in your mind, look at them and say, “I don’t want this.” If it comes in spite of your not wanting and refusing them, then it shows it is not your own movement, but something thrown upon you by the outside Nature. If you can once see that and feel them as not yours, then by degrees you can get free of anger, desire and other things that trouble you.
Sri Aurobindo – Letters on Yoga – IV: CWSA,Vol. 31, pp. 272 – 73
These things, hard forms of speech, anger etc., are habits formed by the vital-physical consciousness and, as they are supported by the subconscient, very difficult to change. If one can conquer or change them by force of will or mental or spiritual control, so much the better. But if one cannot do this at once, one must not be upset or think oneself unfit. It is easier for most to realise the Divine or enter into the psychic consciousness than to change this part of the nature; but once the psychic consciousness governs or the higher consciousness descends then it is much easier for these to go. You must not therefore be discouraged by these recurrences or persistences, but try always to stand back in an inner quietude and if they come let them pass away like a cloud across the light. In time these things will be finally dealt with by the Force.
Sri Aurobindo – Letters on Yoga – IV: CWSA,Vol. 31, p. 267
If you give expression to anger, you prolong or confirm the habit of the recurrence of anger; you do not diminish or get rid of the habit. The very first step towards weakening the power of anger in the nature and afterwards getting rid of it altogether, is to refuse all expression to it in act or speech. Afterwards one can go on with more likelihood of success to throw it out from the thought and feeling also. And so with all other wrong movements.
All these movements come from outside, from the universal lower nature, or are suggested or thrown upon you by adverse forces—adverse to your spiritual progress. Your method of taking them as your own is again a wrong method; for by doing that you increase their power to recur and take hold of you. If you take them as your own, that gives them a kind of right to be there. If you feel them as not your own, then they have no right, and the will can develop more power to send them away. What you must always have and feel as yours, is this will, the power to refuse assent, to refuse admission to a wrong movement. Or if it comes in, the power to send it away, without expressing it.
If you find it difficult to reject in the sense of throwing away, what you have to do is to refuse assent. As for instance, as regards voices or suggestions, not to listen to them, not to believe what they want you to believe, not to do what they want or push you to do.
Of course the best way will be if you can keep the contact more with the Mother and her Light and Force and receive and accept and follow only what comes from that higher force. Secondly, to keep the mind quiet, not to allow it to be too active, going from one thing to another….
Sri Aurobindo – Letters on Yoga – IV: CWSA,Vol. 31, pp. 272 – 3