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= What is Individualisation ? =
Individualisation, is the capacity to take up all experiences and organise them around the divine centre. (The Mother, 24 February, 1951) <ref>http://incarnateword.in/cwm/04/24-february-1951#p38</ref>
In creating the universe as it was, the Will was an individual projection—individual, you understand, a scattering: instead of being a unity containing all, it was a unity made of innumerable small unities which are individualisations, that is, things that feel themselves separated. And the very fact of being separated from all others is what gives you the feeling that you are an individual. Otherwise you would have the feeling that you were a fluid mass. For example, instead of being conscious of your external form and of everything in your being which makes of you a separate individuality, if you were conscious of the vital forces which move everywhere or of the inconscient that is at the base of all, you would have the feeling of a mass moving with all kinds of contradictory movements but which could not be separated from each other; you would not have the feeling of being an individual at all: you would have the feeling of something like a vibration in the midst of a whole. Well, the original Will was to form individual beings capable of becoming conscious once again of their divine origin. Because of the process of individualisation one must feel separate if one is to be an individual. The moment you are separated, you are cut off from the original consciousness, at least apparently, and you fall into the inconscient. For the only thing which is the Life of life is the Origin, if you cut yourself off from that, consciousness naturally is changed into unconsciousness. And then it is due to this very unconsciousness that you are no longer aware of the truth of your being.... It is a process. You cannot argue whether it is inevitable or evitable; the fact is it is like that. (The Mother, 27 May, 1953) <ref>http://incarnateword.in/cwm/05/27-may-1953#p17</ref>
'''Raison d'être(Reason to be)'''
And that is the great mystery of creation, for it is the same consciousness, the Consciousness is one. But the very moment this Consciousness manifests itself, exteriorises itself, deploys itself, it divides itself into innumerable fragments for the need of expansion, and each one of these fragmentations has been the beginning, the origin of an individual being. The origin of every individual form is the law of this form or the truth of this form. If there were no law, no truth of each form, there would be no possibility of individualisation. It would be something extending indefinitely; there would be perhaps points of concentration, assemblages, but no individual consciousness. Each form then represents one element in the changing of the One into the many. This multiplicity implies an innumerable quantity of laws, elements of consciousness, truths which spread out into the universe and finally become separate individualities. So the individual being seems constantly to go farther and farther away from its origin by the very necessity of individualisation. But once this individualisation, that is, this awareness of the inner truth is complete, it becomes possible, by an inner identification, to re-establish in the multiplicity the original unity; that is the raison d'être of the universe as we perceive it. The universe has been made so that this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of Himself. (The Mother, 3 March, 1951) <ref>http://incarnateword.in/cwm/04/3-march-1951#p29</ref>
= More on Individualisation How can one Individualise? =
== The Awakening of Responsibility ==
An individualised mind is something extremely rare, which comes only after a long education; (The Mother, 20 February, 1957) <ref>http://incarnateword.in/cwm/09/20-february-1957#p6</ref>
== Safety and Limitations The Individualisation of a Fortress the Parts of the Being ==
To live without You know, when you sleep, the inner beings are not concentrated upon the body, they go out and become more or less independent—a limited independence, but independence all the same—and they go to dwell in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a fortress part of your mind is extremely difficult—people there; distance, so to say, does not exist. Of course, to have a mind centralised around the feeling body requires good training. Few people have a mind with a well-defined form: it is like clouds which roll, come and go. Even to have a vital with a form similar to that they are not livingof your physical body, an analogous form, it must be very much individualised, that they are not very much centralised. The mind still more; it must be completely individualised, that centralised, organised around the psychic centre in order to have a definite form. (The Mother, 10 March, 1951) <ref>http://incarnateword.in/cwm/04/10-march-1951#p17</ref> But the vital does not go to rest nor does the mental being. Generally they are floating aboutdissolved. It is extremely difficult only if one has followed a yoga throughout his whole life, if one has taken great care to individualise, to live centralise the vital and the mental around the psychic being that they remain—that happens once in something infinitely vastten million cases, movingit is very exceptional. (The Mother, constantly changing10 March, perpetually 1951) <ref>http://incarnateword.in progress/cwm/04/10-march-1951#p23</ref> === The Importance of the Body in Individualisation === If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not to so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being a jelly-fish! Everything would fuse into everything else, like this... Oh, what a mess it would be held by anything ! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We say, "The physical is fixed, it is a nuisance; it lacks plasticity, it lacks suppleness, it hasn't that fluidity which one can cling, saying enable us to merge into the Divine."I am But this; was absolutely necessary, for without this ... if you simply went out of your body (most of you can't do it because the vital being is my way hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of thinkingeach other, absorb each other, throw each other out..." It and so it goes on! But it is very difficultto find a real personality in all this. These are forces, movements, desires, vibrations. (The Mother, 28 July, one must not try it too soon1954) <ref>http://incarnateword.in/cwm/06/28-july-1954#p47</ref> === Individualisation of the Vital Powers === From the vital point of view, take the case of a great musician who has worked all his life to make his external being a good instrument for music; he has organised this vital power in his body for playing music; there well then, his hands, for instance, are so individualised in their ability to play, that they can persist subtly even after death, with their form, a form analogous to the old physical form. They float in the vital world and are those whose mind gets deranged attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enough, receptive enough, can become identified with these hands and execute wonderful things, profit by itall the individualisation of the past life of these hands. (The Mother, 12 10 March, 1951) <ref>http://incarnateword.in/cwm/04/1210-march-1951#p19p24</ref> “..to the individual vital plane there corresponds a cosmic vital world. When a human being is sufficiently developed he possesses an individualised vital being with organs of sight, hearing, smell, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously and with the memory of what he has seen. This is what makes a vision.” <ref>http://incarnateword.in/cwm/10/aphorism-15#p4</ref> === Individualisation of the Mental Being === … the extent to which the mental being is formed and individualised varies greatly from one individual to the next. In the great mass of human beings the mind is something fluid which has no organisation of its own, and therefore it is not a personality. <ref>http://incarnateword.in/cwm/10/aphorism-11#p3</ref> But as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <ref>http://incarnateword.in/cwm/10/aphorism-11#p4</ref>
… it Mind is impossible for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master the final individualising operation of the All-Force; only the Allall-Will can be that comprehending and the individual only, if at all-apprehending Supermind, the process by becoming again one with which its consciousness works individualised in each form from the All-Will standpoint proper to it and therefore with the All-Forcecosmic relations which proceed from that standpoint. <ref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p5p2</ref>
== Individualisation and Collectivity ==
Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation and persist in other figures when he has passed beyond the vital animal into a highly individualised mental and spiritual progress. <ref>http://incarnateword.in/cwsa/23/standards-of-conduct-and-spiritual-freedom#p12</ref>
I suppose the ego came there [into human activity] first as a means of the outer consciousness individualising itself in the flux of Nature and, secondly, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely have contented himself with food and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way. <ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p1</ref>
= The Individualisation = Safety and Limitations of the Parts of the Being Ego ==
You know, when you sleep, To live without a fortress is extremely difficult—people have the inner beings feeling that they are not concentrated upon the bodyliving, that they go out and become more or less independent—a limited independenceare not individualised, but independence all the same—and that they go to dwell in their own domainsare floating about. The mind more so, for it It is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient extremely difficult to think about a person live in order to be with that personsomething infinitely vast, at least partiallymoving, mentally. If you think strongly of a placeconstantly changing, a part of your mind is there; distanceperpetually in progress, so not to say, does not exist. Of course, be held by anything to have a mind centralised around the body requires good training. Few people have a mind with a well-defined form: it is like clouds which rollone can cling, come and gosaying "I am this; this is my way of thinking. Even to have a vital with a form similar to that of your physical body, an analogous form" It is very difficult, one must not try it must be very much individualised, very much centralised. The too soon; there are those whose mind still more; gets deranged by it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form. (The Mother, 10 12 March, 1951) <ref>http://incarnateword.in/cwm/04/1012-march-1951#p17p19</ref>
But the vital does not go to rest nor does the mental being. Generally they are dissolved. It … it is only if one has followed impossible for a yoga throughout his whole life, if one has taken great care to individualise, to centralise the vital divided and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. (The Mother, 10 March, 1951) <ref>http://incarnateword.in/cwm/04/10-march-1951#p23</ref> == The Importance of the Body in Individualisation == If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being individualised consciousness with a jelly-fish! Everything would fuse into everything elsedivided, like this... Oh, what a mess it would be! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We say, "The physical is fixed, it is a nuisance; it lacks plasticity, it lacks suppleness, it hasn't that fluidity which can enable us to merge into the Divine." But this was absolutely necessary, for without this... if you simply went out of your body (most of you can't do it because the vital being is hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come therefore limited power and go, struggle, try will to destroy one another, take possession be master of each other, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality in all this. These are forces, movements, desires, vibrations. (The Mother, 28 July, 1954) <ref>http://incarnateword.in/cwm/06/28-julythe All-1954#p47</ref> == Individualisation of the Vital Powers == From the vital point of view, take the case of a great musician who has worked all his life to make his external being a good instrument for musicForce; he has organised this vital power in his body for playing music; well then, his hands, for instance, are so individualised in their ability to play, that they can persist subtly even after death, with their form, a form analogous to only the old physical form. They float in the vital world and are attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enough, receptive enough, All-Will can become identified with these hands be that and execute wonderful things, profit by all the individualisation of the past life of these hands. (The Mother, 10 March, 1951) <ref>http://incarnateword.in/cwm/04/10-march-1951#p24</ref> “..to the individual vital plane there corresponds a cosmic vital world. When a human being is sufficiently developed he possesses an individualised vital being with organs of sightonly, hearingif at all, smell, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously and by becoming again one with the memory of what he has seen. This is what makes a vision.” <ref>http://incarnateword.in/cwm/10/aphorismAll-15#p4</ref> == Individualisation of the Mental Being == … the extent to which the mental being is formed and individualised varies greatly from one individual to the next. In the great mass of human beings the mind is something fluid which has no organisation of its own, Will and therefore it is not a personality. <ref>http://incarnateword.in/cwm/10/aphorism-11#p3</ref> But as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <ref>http://incarnateword.in/cwm/10/aphorismAll-11#p4</ref> Mind is the final individualising operation of the all-comprehending and all-apprehending Supermind, the process by which its consciousness works individualised in each form from the standpoint proper to it and with the cosmic relations which proceed from that standpointForce. <ref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p2p5</ref>
= The Psychic and Individualisation =
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