Changes

One can't merge one's ego in the Divine before becoming completely individualised. (The Mother, 28 July, 1954) <ref>http://incarnateword.in/cwm/06/28-july-1954#p40</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>

== Individuality before Self-Offering ==

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>

To live without a fortress is extremely difficult—people have the feeling that they are not living, that they are not individualised, that they are floating about. It is extremely difficult to live in something infinitely vast, moving, constantly changing, perpetually in progress, not to be held by anything to which one can cling, saying "I am this; this is my way of thinking." It is very difficult, one must not try it too soon; there are those whose mind gets deranged by it. (The Mother, 12 March, 1951) <ref>http://incarnateword.in/cwm/04/12-march-1951#p19</ref>

… it is impossible for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master of the All-Force; only the All-Will can be that and the individual only, if at all, by becoming again one with the All-Will and therefore with the All-Force. <ref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p5</ref>

“..the suppleness needed to follow the movement of Becoming; suppleness, that is, the capacity for de-crystallisation—the whole period of life spent in individualisation is a period of conscious and deliberate crystallisation, which later has to be undone. Becoming a conscious and individual being is a constant crystallization—constant and deliberate—of all things; and afterwards one must make the opposite movement, constantly, and also, even more so, deliberately. At the same time, one must not lose the benefit, in the consciousness, of what one has acquired by individualisation.” <ref>http://incarnateword.in/cwm/10/aphorism-69#p25</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>

= Individualisation and the Purusha =

The Purusha is aware of all other individuals as selves of himself; he may by a dynamic union become aware of their mental and practical action as occurring in his universal consciousness, just as he is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there is a practical difference. The action of the Divine in himself is that with which he is particularly and directly concerned; the action of the Divine in his other selves is that with which he is universally concerned, not directly, but through and by his union with them and with the Divine. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiation, even though by his universalising himself the limitation which we call the ego is overcome. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p7</ref>

== Divine Individualisation ==

For his experience of cosmic existence will be, by its form of nature and by an individualised centration, that of one living in the universe but, at the same time, by self-diffusion and extension in oneness, that of one who carries the universe and all its beings within him. This extended state of being will not only be an extension in oneness of self or an extension in conceptive idea and vision, but an extension of oneness in heart, in sense, in a concrete physical consciousness. He will have the cosmic consciousness, sense, feeling, by which all objective life will become part of his subjective existence and by which he will realise, perceive, feel, see, hear the Divine in all forms; all forms and movements will be realised, sensed, seen, heard, felt as if taking place within his own vast self of being. The world will be connected not only with his outer but with his inner life. He will not meet the world only in its external form by an external contact; he will be inwardly in contact with the inner self of things and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they themselves will not be aware, act upon all with an inner comprehension, encounter all with a perfect sympathy and sense of oneness but also an independence which is not overmastered by any contact. His action on the world will be largely an inner action by the power of the spirit, by the spiritual-supramental idea-force formulating itself in the world, by the secret unspoken word, by the power of the heart, by the dynamic life-force, by the enveloping and penetrating power of the self one with all things; the outer expressed and visible action will be only a fringe, a last projection of this vaster single total of activity. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p16</ref>

= The Psychic and Individualisation =

The essence of the soul is divine, but the soul (the psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin. (The Mother, 24 January, 1935) <ref>http://incarnateword.in/cwm/17/24-january-1935#p2</ref>

With regard to the evolution upwards, it is more correct to speak of the psychic presence than the psychic being. For it is the psychic presence which little by little becomes the psychic being. In each evolving form there is this presence, but it is not individualised. It is something which is capable of growth and follows the movement of the evolution. It is not a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant to be the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that is permanent and gathers round itself all sorts of elements for the formation of that individuality; the true psychic being is formed only when the psychic personality is fully grown, fully built up, round the eternal divine spark; it attains its culmination, its total fulfilment if and when it unites with a being or personality from above. <ref>http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#p1</ref>

When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p12</ref>

= Recommended Practices =