Open main menu

Changes

It is only upon earth that the psychic being gets its experiences to individualise itself. Hence there is an almost absolute interdependence between the psychic world and the earth. (The Mother, 10 March, 1951) <ref>http://incarnateword.in/cwm/04/1-march-1951#p25</ref>
 
== Individualisation and the Purusha ==
 
''' The Purusha and His World-Material '''
 
But in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p4</ref>
 
''' The Purusha and It's Experience of Individualisation '''
 
But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation abolished? does the Purusha cease to exist or does he become the world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be so. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises: but the mind no longer thinks of a limited temporary individualisation as all ourselves but only as a wave of becoming thrown up from the sea of its being or else as a form or centre of universality. The soul still makes the world-becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p5</ref>
 
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>
== The Psychic Presence in the Vital World ==
1,727

edits