Changes

<span style="background-color:transparent;color:#000000;">'''Individualisation'''</span><span style="background-color:transparent;color:#000000;">, is the capacity to take up all experiences and organise them around the divine centre. <ref><u>http://incarnateword.in/cwm/04/24-february-1951#p38</u></ref></span><div style="color:#007cd5;">(The Mother; 24 February, 1951)</div>== Its Importance ==

<span style="background-color:transparent;color:#000000;"center>One can't merge one's ego in the Divine before becoming completely ~</span><span style="background-color:transparent;color:#000000;">'''individualised'''. <ref><u>http://incarnateword.in/cwm/06/28-july-1954#p40</u></ref></span><div style="color:#007cd5;">(The Mother; 28 July, 1954)</divcenter>

<span style="background-color:transparent;color:#000000;"center>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 ~</span><span style="background-color:transparent;color:#000000;">'''individualisations'''</span><span style="background-color:transparent;color:#000000;">, 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 </span><span style="background-color:transparent;color:#000000;">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. </spancenter>

Mind, Life, Matter exist and mental, vital, physical individualisation exists as facts in Nature, but the identification of the soul with these things is a false identification. Mind, Life and Matter are ourselves only in this sense that they are principles of being which the true self has evolved by the meeting and interaction of Soul and Nature in order to express a form of its one existence as the Cosmos. Individual mind, life and body are a play of these principles which is set up in the commerce of Soul and Nature as a means for the expression of that multiplicity of itself of which the one Existence is eternally capable and which it holds eternally involved in its unity. Individual mind, life and body are forms of ourselves in so far as we are centres of the multiplicity of the One; universal Mind, Life and Body are also forms of our self, because we are that One in our being. But the self is more than universal or individual mind, life and body and when we limit ourselves by identification with these things, we found our knowledge on a falsehood, we falsify our determining view and our practical experience not only of our self-being but of our cosmic existence and of our individual activities. <ref><u>http://incarnateword.in/cwmcwsa/0523/27the-synthesis-of-the-disciplines-mayof-1953knowledge#p17</u>p7</ref><div style="color:#007cd5;">(The Mother, 27 May, 1953)</div>

= But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of Individualisation =individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. <ref>http://incarnateword.in/cwsa/29/a-realistic-adwaita#p14</ref>

<span style="background-color:transparent;color:#000000;">First The individual is in nature one must become a consciousexpression of the universal Being, well-knit, individualised being, who exists in himself, by himself, independently spirit an emanation of all the Transcendence. For if he finds his surroundingsself, who can hear anything, read anything, see anything without changing. He receives from outside only what he wants to receive; he automatically refuses all finds too that his own true self is not this natural personality, this created individuality, but is a universal being in conformity its relations with others and with his plan Nature and nothing can leave an imprint on him unless he agrees to receive in its upward term a portion or the imprint. Then one begins to become an individuality! When one is an individuality, one can make an offering living front of ita supreme transcendental Spirit.</span><ref><u>http://incarnateword.in/cwmcwsa/0623/28the-julyobject-1954of-knowledge#p44</u>p13</ref><div style="color:#007cd5;">(The Mother; 28 July, 1954)</div>

== Individuality Before Self. . . the true individual is not the ego, but the divine individuality which is through our evolution preparing to emerge in us. . . . <ref>http://incarnateword.in/cwsa/25/true-Offering ==and-false-subjectivism#p6</ref>

<span style="background-color:transparent;color:#000000;">So long as one does not exist, one can give nothing. And for = What is the separative ego to disappear, as you say, one must be able to give oneself entirely, totally without reservation. And to be able to give oneself, one must first exist. And to exist one must be individualised.</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p46</u></ref>Ego? ==

The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness, or a subjective substitute for the true self in our surface experience: it is separated by ignorance from other-self and from the inner Divinity, but it is still pushed secretly towards an evolutionary unification in diversity; it has behind itself, though finite, the impulse to the infinite. <div style="colorref>http://incarnateword.in/cwsa/21/the-origin-and-remedy-of-falsehood-error-wrong-and-evil#007cd5;">(The Mother; 28 July, 1954)p28</divref>

== When What is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical construction of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the Fruit rest of being, and that is Ripewhat we think of as ourselves in nature—this individualisation of being in becoming.We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. ==This perception and this conception constitute our ego-sense. Normally, we go no farther in our knowledge of our individual existence. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p3</ref>

<span style="background-color:transparent;color:#000000;"center>And then, later, one offers all this to the Divine. Years of work are needed. You must not only...(silence)... become conscious of yourself, conscious in all details, but you must organise what you call "yourself" around the psychic centre, the divine centre of your being, so that it would make a single, coherent, fully conscious being. And as this divine centre is itself already consecrated (Mother makes a gesture of offering) entirely to the Divine, if everything is organised harmoniously around it, everything is consecrated to the Divine. And so, when the Divine thinks it proper, when the time has come, when the work of individualisation is complete, then the Divine gives you permission to let your ego merge in Him, to live henceforward only for the Divine.~</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p57</u></refcenter>

The formation of a mental and vital ego tied to the body-sense was the first great labour of the cosmic Life in its progressive evolution; for this was the means it found for creating out of matter a conscious individual. The dissolution of this limiting ego is the one condition, the necessary means for this very same Life to arrive at its divine fruition: for only so can the conscious individual find either his transcendent self or his true Person. <div style="colorref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#007cd5;">(The Mother; 28 July, 1954)p1</divref>

<span style="background-color:transparent;color:#000000;">Surely, One has a big responsibility, it is In order to fulfil become a special mission that one is born upon earth. Onlyconscious, naturallyindividualised being, the psychic being must have reached a certain degree of developmentone needs his ego; otherwise it could be said that is why it is the whole earth which there. It is only when one has realised his own individuality sufficiently, has the responsibility. The more become a conscious and individualised one becomes, independent being with its own reality, that he no longer needs the more should one have the sense of responsibilityego. But this is what happens And at a given moment; one begins to think that time one is here not without reason, without purpose. One realises suddenly that one is here because there is something to be done and this something is not anything egoistic. This seems can make an effort to me the most logical way of entering upon the path—all get rid of a sudden to realise, "Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness—what is it?"</span><ref><u>http://incarnateword.in/cwm/0406/2422-marchseptember-19511954#p31</u>p42</ref><span style="background-color:transparent;color:#007cd5;"> </span>

<div style="color:#007cd5;"center>(The Mother; 24 March, 1951)~</divcenter>

== The Individualistic limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of development. Following this line the individual can arrive at that which is beyond himself, that which he represents, and Communal Impulses ==can yet continue to represent it, no longer as an obscured and limited ego, but as a centre of the Divine and of the universal consciousness embracing, utilising and transforming into harmony with the Divine all individual determinations. <ref>http://incarnateword.in/cwsa/21/the-ego-and-the-dualities#p15</ref>

“...the first state of your being is a state of an almost total mixture with all things from outside, and that there is almost no individualisation, that is, specialisation which makes you a different being. You are moved—a kind of form which is your physical being is moved—by all the common universal forces, vital forces or mental forces, which go through your form and put it in motion. <ref><u>http://incarnateword.in/cwsacwm/2307/standards-of-conduct-and14-spiritualdecember-freedom1955#p12</u>p18</ref>

== The Dangers From '''''It’s not the Collective ==Cause of Individuality'''''

<span style="background-color:transparent;color:#000000;">To be individualised in a collectivityIt is purposely, one must be absolutely conscious of oneself. And of which self?—the Self which is above all intermixturemind you, that is, what I call have not mentioned the Truth ego as one of your being. And as long as you are not conscious the causes of the Truth sense of your individuality. For the ego beinga falsehood and an illusion, you are moved by all kinds the sense of thingsindividuality would itself be false and illusory (as Buddha and Shankara affirm), without taking any note whereas the origin of it at all. Collective thought, collective suggestions are a formidable influence which act constantly on individual thought. And what is extraordinary is that one does not notice it. One believes that one thinks "like that", but individualisation being in truth it is the collectivity which thinks "like that". The mass is always inferior to the individual. Take individuals with similar qualities, of similar categories, wellSupreme Himself, when they are alone these individuals are at least two degrees better than people of the same category in a crowd. There ego is only a mixture of obscuritiespassing deformation, a mixture of unconsciousnessnecessary for the moment, and inevitably you slip into this unconsciousness. To escape this there which will disappear when its utility is but one means: to become conscious of oneselfover, more and more conscious and more and more attentivewhen the Truth-Consciousness will be established.</span><ref><u>http://incarnateword.in/cwm/04/133-januarymarch-1951#p26</u>p31</ref><span style="background-color:transparent;color:#007cd5;"> </span>

== Collective Prerequisite for Its Progress = The Role of Ego ===

<div style="color:#000000;">But solidarity does not stop there. There is a vital solidarity and a mental solidarity which you cannot prevent. There is, after all (though men are much more individualised than animals), there is a spirit of the species. There are collective suggestions which don't need to be expressed in words. There are atmospheres one cannot escape. It is certain (The ego was created for I know this by experience), it is certain that there is a degree of individual perfection and transformation which cannot be realised without the whole work of humanity having made a particular progress. And this happens by successive steps. There are things in Matter which cannot be transformed unless the whole of Matter has undergone transformation to a certain degree. One cannot isolate oneself completely. It is not possible. One can do individualisation; when the work, one can choose: there are people who have chosen to go into solitude and try to realise in themselves the ideal they saw—usually they reached a certain point, then stopped there, they could go no further. It has been thus historically. I was saying the other day: "There are perhaps people upon earth whom I don't know who have realised extraordinary things" but precisely because they have isolated themselves from the earth, the earth does not know them. This is just to say that nothing is impossible. It seems doubtfulachieved, is all that I can say. But it is impossible, even if one isolates oneself physically, to do so vitally and mentally. There is the vast terrestrial atmosphere in which one is born, and there is a sort of spirit or genius of the human race; well, this genius must have reached a certain degree of perfection for anyone to be able to go farther. It is not that one has to wait till all have done it, no; but it is as though all had to reach a certain level unusual for one to be able the ego to take one's spring and go fartheraccept its own dissolution. <ref>http://incarnateword... Surely the individual will always be ahead of the mass, there's no doubt about that, but there will always be a proportion and a relation.in/cwm/16/7-december-1968#p2</divref>

<ref><u>http://incarnateword.in/cwm/05/7-october-1953#p47</ucenter>~</refcenter>

...before speaking of merging one's ego in the Divine, one must first know a little what one is. The ego is there. Its necessity is that you become conscious, independent beings, individualised—I mean in the see of independent—that you may not be the public square where everything goes criss-cross! That you may exist in yourselves. That is why there is an ego. It is like that; that is why also there is a skin, like that... though truly, even physical forces pass through the skin. There is a vibration which goes a certain distance. But still, it's the skin that prevents us from blending into one another. <div style="colorref>http://incarnateword.in/cwm/06/28-july-1954#007cd5;">(The Mother; 7 October, 1953)p56</divref>

<span style=The "background-color:transparent;color:#000000;I">To live without or the little ego is constituted by Nature and is at once a fortress is extremely difficult—people have mental, vital and physical formation meant to aid in centralising and individualising the feeling that they are not living, that they are not individualised, that they are floating aboutouter consciousness and action. It When the true being is extremely difficult to live in something infinitely vastdiscovered, moving, constantly changing, perpetually in progress, not the utility of the ego is over and this formation has to be held by anything to which one can cling, saying "I am this; this disappear—the true being is my way of thinking." It is very difficult, one must not try it too soon; there are those whose mind gets deranged by itfelt in its place.</span><ref><u>http://incarnateword.in/cwmcwsa/0428/12the-true-being-and-the-marchtrue-1951consciousness#p19</u>p2</ref>

<div style="color:#007cd5;"center>(The Mother; 12 March, 1951)~</divcenter>

<div style="color:#000000;"center>… 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.~</divcenter>

Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things; <ref><u>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p5</u>p13</ref>

=== The Need for Education Paradox of the Ego ===

<span style="background-color:transparent;color:#000000;">It's indispensable for you The ego is what helps us to have a frame in which you can learn how to form yourselfindividualise ourselves and what prevents us from becoming divine. If you did your work of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of youIt is like that. But Put that together and you don't do it, you wouldn't do it, there's </span><span style="background-color:transparent;color:#000000;">not a single child who would do it, he wouldn't even know how to do it, where to beginwill find the ego. If a child were not taught how to live, he could not live, he wouldn't know how to do anything, anything. I don't want to speak about disgusting detailsWithout the ego, but even as the most elementary things he would not do properly if he were not taught how to do them. Therefore, one must, step by step... That world is to sayorganised, if everyone had to go through the whole experience needed for the formations of an individuality, he there would be long dead before having begun to live! This is the contribution—accumulated through centuries—of those who have had the experience and tell you, "Well, if you want to go quicklyno individual, to know in a few years what has been learnt through centuries, do this!" Read, learn, study and then, in with the material field, you will be taught to do this in this way, that in that way, this again in this way (gestures). Once you know a little, you can find your own method, if you have ego the genius for it! But first one must stand on one's own feet and know how to walk. It is very difficult to learn it all aloneworld cannot become divine. It's like that for everyone. One must form oneself. Therefore, one needs education. </span><ref><u>http://incarnateword.in/cwm/0603/28-julythe-1954ego#p59</u>p14</ref>

<div style="color:#007cd5;"center>(The Mother; 28 July, 1954)~</divcenter>

<span style="background-color:transparent;color:#000000;"center>An individualised mind is something extremely rare, which comes only after a long education; ~</span><ref><u>http://incarnateword.in/cwm/09/20-february-1957#p6</u></ref><span style="background-color:transparent;color:#007cd5;"> </spancenter>

When we have passed beyond individualising, then we shall be real Persons. Ego was the helper; Ego is the bar. <div style="colorref>http://incarnateword.in/cwm/08/28-november-1956#007cd5;">(The Mother; 20 February, 1957)p7</divref>

<span style="background-color:transparent;color:#000000;">There So, for everyone—except for those who are many souls upon earthborn free, human beings... Obviouslyand this is obviously very rare—for everyone this state of reason, those who have a certain cultureof effort, a certain developmentdesire, a certain individualisation gather together usually: instinctively they get together, form groups. And so one can find and solid physical balance in space and time a number—not considerable but still sufficiently large—of cultured beings who are united, but one must not believe that this gives accordance with the exact proportion ordinary mode of the culture and development of human beings. It living is only like a sort of foam that has been brought up and is on indispensable to begin with, until the surface. But even among these latter, even among these beings who are already a selection, there is hardly time one in a thousand who is becomes a truly individual being, conscious of himself, united with his psychic being, governed by his inner law and, consequently, almost if not totally free from external influences; for, being conscious, when one must give up all these influences come, he sees them: those that seem things in order to him to harmonise with his inner development and normal growth he accepts; those which are opposed he refuses. And so, instead of become a spiritual being a chaos—or in any case a frightful mixture—they are organised beings, individual, conscious of themselves, walking through life knowing where they want to go and how they want to.</span> <ref><u>http://incarnateword.in/cwm/0608/1428-aprilnovember-19541956#p25</u>p15</ref>

<div style="color:#007cd5;"center>(The Mother; 14 April, 1954)~</divcenter>

== The True Individual ...to begin with, a tremendous labour is required to individualise oneself, and the Limitation of Labels ==afterwards one must demolish all that has been done in order to progress. <ref>http://incarnateword.in/cwm/09/20-february-1957#p16</ref>

<span style="background-color:transparent;color:#000000;"center>When we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the ~</span><span style="background-color:transparent;color:#000000;">soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. </span><span style="background-color:transparent;color:#000000;">'''It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.'''</spancenter>

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><u>http://incarnateword.in/cwsa/2131/the-eternalego-and-theits-individualforms#p10</u>p1</ref>

== The Purusha = Safety and His World-Material Limitations of Ego ===

<div style="color:#000000;">But in To live without a fortress is extremely difficult—people have the end we have to see feeling that they are not living, that they are not individualised, that our individualisation they are floating about. It is only a superficial formationextremely difficult to live in something infinitely vast, a practical selection and limited conscious synthesis for the temporary utility of life in a particular bodymoving, or else it is a constantly changing and developing synthesis pursued through successive lives , perpetually in successive bodies. Behind it there is a consciousness, a Purushaprogress, who is not determined or limited by his individualisation or to be held by anything to which one can cling, saying "I am 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 my way of the world-beingthinking. Therefore our individualisation exists by virtue of the world-being" It is very difficult, 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 one must not try it would no longer be in presencetoo soon; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience there are those whose mind gets deranged 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 <ref>http://incarnateword.in/cwm/04/12-experience and worldmarch-experience.1951#p19</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p4</ucenter>~</refcenter>

== Crystallization … it is impossible for a divided and Deindividualised 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-crystallization Will and therefore with the All-Force. <ref>http://incarnateword.in Individualisation ==/cwsa/21/death-desire-and-incapacity#p5</ref>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">..the suppleness needed to follow the movement of Becoming; suppleness, that What 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.”</span><ref><u>http://incarnateword.in/cwm/10/aphorism-69#p25</u></ref><span stylePsychic Being? =="background-color:transparent;color:#000000;"> </span>

<span style="background-color:transparent;color:#000000;"center>Except for very rare cases, the animals are not individualised and when they die they return to the spirit of the species.~</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/17/6-august-1966#p3</u></ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 6 August, 1966)</spancenter>

= What In this lower manifestation, aparā prakṛti, this eternal portion of the Divine appears as the soul, a spark of the Divine Fire, supporting the individual evolution, supporting the mental, vital and physical being. The psychic being is the spark growing into a Fire, evolving with the growth of the consciousness. The psychic being is therefore evolutionary, not like the Jivatman, prior to the evolution. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the Ego? =-integral-yoga#p10</ref>

<div style="color:#000000;"center>What is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical construction of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense. Normally, we go no farther in our knowledge of our individual existence.~</divcenter>

The soul or psychic is immutable only in the sense that it contains all the possibility of the Divine within it, but this it has to evolve and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge. This evolving psychic being is not therefore at any time all that the soul or essential psychic existence bears within it; it temporalises and individualises what is eternal in potentiality, transcendent in essence in this projection of the spirit. <ref><u>http://incarnateword.in/cwsa/2128/the-eternaljivatman-andin-the-individualintegral-yoga#p3</u>p18</ref>

<span style="background-color:transparent;color:#000000;"center>The ego was created for the work of individualisation; when the work is achieved, it is not unusual for the ego to accept its own dissolution.~</span><ref><u>http://incarnateword.in/cwm/16/7-december-1968#p2</u></refcenter>

It is the psychic inmost being that replaces the ego. It is through love and surrender to the Divine that the psychic being becomes strong and manifest, so that it can replace the ego. <div style="colorref>http://incarnateword.in/cwsa/28/the-psychic-being#007cd5;">(The Mother; 7 December, 1968)p99</divref>

<span style="background-color:transparent;color:#000000;">...before speaking of merging one's ego in With regard to the Divineevolution upwards, one must first know a little what one it ismore correct to speak of the psychic presence than the psychic being. The ego For it is the psychic presence which little by little becomes the psychic being. In each evolving form thereis this presence, but it is not individualised. Its necessity It is that you become conscious, independent beings, individualised—I mean in something which is capable of growth and follows the see movement of independent—that you may the evolution. It is not be a descent of the public square where everything goes criss-cross! That you may exist in yourselvesinvolution from above. That It is why there 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 an egoat last individualised. It is like this spark that is permanent and gathers round itself all sorts of elements for the formation of thatindividuality; that the true psychic being is why also there formed only when the psychic personality is a skinfully grown, like that... though trulyfully built up, even physical forces pass through round the skin. There is a vibration which goes a certain distance. But stilleternal divine spark; it attains its culmination, its total fulfilment if and when it's the skin that prevents us unites with a being or personality from blending into one anotherabove. </span><ref><u>http://incarnateword.in/cwm/0603/28psychic-presence-julyand-1954psychic-being-real-origin-of-race-superiority#p56</u>p1</ref>

<div style="color:#007cd5;"center>(The Mother; 28 July, 1954)~</divcenter>

&nbspA psychic entity is there behind these occult activities which is the true support of our individualisation;the ego is only an outward false substitute: for it is this secret soul that supports and holds together our self-experience and world-experience; the mental, vital, physical, external ego is a superficial construction of Nature. It is only when we have seen both our self and our nature as a whole, in the depths as well as on the surface, that we can acquire a true basis of knowledge. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p15</ref>

<div style="color:#000000;"center>The "I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear—the true being is felt in its place.~</divcenter>

It (The Psychic) is always pure. But it is either more or less individualised and independent in its action. What is psychic in the being is always pure, by its very definition, for it is that part of the being which is in contact with the Divine and expresses the truth of the being. But this may be like a spark in the darkness of the being or it may be a being of light, conscious, fully formed and independent. There are all the gradations between the two. <ref><u>http://incarnateword.in/cwsacwm/2805/the16-truedecember-being-and-the-true-consciousness1953#p2</u>p15</ref>

<span style="background-color:transparent;color:#000000;">In order The aim of the psychic being is to become a consciousform an individual being, individualised being, one needs his ego; that is why it is there"personalised" around the divine centre. It is only when Normally, all the experiences of the external life (unless one has realised his own individuality sufficiently, has become a does yoga and becomes conscious) pass without organising the inner being, independent while the psychic being with its own reality, that he no longer needs organises these experiences serially. It wants to realise a particular attitude towards the egoDivine. And at </span><span style="background-color:transparent;color:#000000;">that time one can make an effort Hence it looks for all favourable experiences in order to get rid have the complete series of opportunities, so to say, which will allow itto realise this attitude towards the Divine.</span><ref><u>http://incarnateword.in/cwm/0604/2224-septemberfebruary-19541951#p42</u>p39</ref>

<div style="color:#007cd5;">(The Mother; 22 September, 1954)</div>== Evolution of the Psychic ===

<div style="color:#000000;"center>Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things;~</divcenter>

The soul is the eternal essence at the centre of the psychic being. The soul is in fact like a divine spark which puts on many states of being of increasing density, down to the most material; it is inside the body, within the solar plexus, so to say. These states of being take form and develop, progress, become individualised and perfected in the course of many earthly lives and form the psychic being. When the psychic being is fully formed, it is aware of the consciousness of the soul and manifests it perfectly. <ref><u>http://incarnateword.in/cwsacwm/2116/death1-desirefebruary-and1967-incapacity1#p13</u>p2</ref>&nbsp;

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...The essence of the first state of your being soul is a state of an almost total mixture with all things from outsidedivine, and that there is almost no individualisation, that is, specialisation which makes you a different but the soul (the psychic being. You are moved—a kind of form which is your physical being is moved—by ) grows through all the common universal forces, vital forces or mental forces, which go through your form forms of evolution; it becomes more and more individualised and increasingly conscious of itself and put it in motionits origin.</span> <ref><u>http://incarnateword.in/cwm/0717/1424-decemberjanuary-19551935#p18</u>p2</ref>

<div style="color:#007cd5;"center>(The Mother; 14 December, 1955)~</divcenter>

== The Paradox of the Ego ==soul individualises itself and progressively transforms itself into a psychic being. <ref>http://incarnateword.in/cwm/16/28-july-1960#p2</ref>

== It’s There are in the Helper psychic being two very different kinds of progress: one consisting in its formation, building and organisation. For the Hurdle ==psychic starts by being only a kind of tiny divine spark within the being and out of this spark will emerge progressively an independent conscious being having its own action and will. The psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious. <ref>http://incarnateword.in/cwm/05/5-august-1953#p2</ref>

<span style="background-color:transparent;color:#000000;">Certainly, if one were to lose one's ego too soon, from the vital and mental point of view one would again become an amorphous mass. The ego is surely the instrument for individualisation, that is, until one is an individualised being, constituted in himself, the ego is an absolutely necessary factor. If one had the power of abolishing the ego ahead of time, one would lose one's individuality. But once the individuality has been formed, the ego becomes not 'Growth happens only useless but harmful. And only then comes the time when it must be abolished. But naturally, as it has taken so much trouble to build you, it does not give up its work so easily, and it asks for the reward of its efforts, that is, to enjoy the individuality.</span><ref><u>http://incarnateword.in/cwm/07/12-january-1955#p25</u></ref>on Earth'''

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. <div style="colorref>http://incarnateword.in/cwm/04/1-march-1951#007cd5;">(The Mother; 12 January, 1955)p25</divref>

<span style="background''''' The Purusha and His World-color:transparent;color:#000000;">When we have passed beyond individualising, then we shall be real Persons. Ego was the helper; Ego is the bar.</span><ref><u>http://incarnateword.in/cwm/08/28-november-1956#p7</u></ref>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. <div style="colorref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#007cd5;">(The Mother; 28 November, 1956)p4</divref>

<span style="backgroundBut 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-color:transparentlimitation and individualisation;color:#000000by 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;">Soin other words, for everyone—except for those who are born freeour false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and this becoming is obviously very rare—for everyone this state transcended; our identification of reason, ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of effort, desire, individuality and individualisation abolished? does the Purusha cease to exist or does he become the world-Purusha and solid physical balance live intimately in accordance with 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 ordinary mode material for individual experience, but instead of living regarding it as something outside and larger than itself on which it has to draw, by which it is indispensable affected, with which it has to begin withmake accommodations, until 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 time spiritual individual perceives its true self to be one becomes a conscious in beingwith the Transcendence and seated and dwelling within it, when one must give up all these things in order to become and no longer takes its constructed individuality as anything more than a spiritual beingformation for world-experience.</span><ref><u>http://incarnateword.in/cwmcwsa/0821/28the-eternal-and-novemberthe-1956individual#p15</u>p5</ref>

<div style="color:#007cd5;"center>(The Mother; 28 November, 1956)~</divcenter>

&nbspThe 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>

<span style="background-color:transparent;color:#000000;">...to begin with, a tremendous labour is required to individualise oneself, and afterwards one must demolish all that has been done == The Psychic Presence in order to progress. </span><span stylethe Vital World =="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/09/20-february-1957#p16</u></ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 20 February, 1957)</span>

&nbspAs soon as there is organic life, the vital element comes in, and it is this vital element which gives to flowers the sense of beauty. It is not perhaps individualised in the sense we understand it, but it is a sense of the species and the species always tries to realise it. I have noticed a first rudiment of the psychic presence and vibration in vegetable life, and truly this blossoming one calls a flower is the first manifestation of the psychic presence. The psychic is individualised only in man, but it was there before him;but it is not the same kind of individualisation as in man, it is more fluid: it manifests as force, as consciousness rather than as individuality. Take the rose, for example; its great perfection of form, colour, scent expresses an aspiration and a psychic giving. Look at a rose opening in the morning at the first touch of the sun, it is a magnificent self-giving in aspiration. <ref>http://incarnateword.in/cwm/04/1-march-1951#p34</ref>

<div style="color:#000000;">I suppose the ego came If there [into human activity] first as a means of were no psychic in Matter, it would not be able to have any direct contact with the outer consciousness individualising itself Divine. And it is happily due to this psychic presence in Matter that the flux of Nature contact between Matter and the Divine can be direct andall human beings can be told, secondly"You carry the Divine within you, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely you have contented himself with food only to enter within yourself and sleep and done nothing elseyou will find Him. With that incentive " It is something very particular to the human being or rather to the inhabitants of ego (possessionthe earth. In the human being the psychic becomes more conscious, vanitymore formed, ambition, eagerness for power etcmore conscious and more independent also. etcIt is individualised in human beings.) he began doing all sorts But it is a speciality of things he might never otherwise have donethe earth. But now It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that he has it might once again awake through stages to go higherthe divine Consciousness, this ego comes badly in the waydivine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being.. <ref>http://incarnateword.in/cwm/06/9-june-1954#p28</divref>

&nbspBut this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one of these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. He comes into the world with the purpose of doing something, with a work to carry out, a mission to fulfill. From this point of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that he grows;it is in the physical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops. <ref>http://incarnateword.in/cwm/05/5-august-1953#p3</ref>

<div style="color:#000000;">… it is more difficult to master an individualised being than a crude one—with a completer individualisation the ego becomes more crystallised == Psychic Being and also self-satisfied, doesn't it?... But granting that this difficulty has been overcome, well, in a highly developed individuality the result is infinitely superior to the one obtained in a crude and uneducated nature. I am not saying that the process of transformation or rather of consecration is not more difficult but once it is achieved the result is far superior.</div>Eternal Truth ===

It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other; in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life. <ref><u>http://incarnateword.in/cwm/0915/1718-septemberjanuary-19581951#p20</u>p18</ref>

<div style="color:#007cd5;">(The Mother; 17 September, 1958)</div>Why Individualisation? =

&nbspFirst one must become a conscious, well-knit, individualised being, who exists in himself, by himself, independently of all his surroundings, who can hear anything, read anything, see anything without changing. He receives from outside only what he wants to receive;he automatically refuses all that is not in conformity with his plan and nothing can leave an imprint on him unless he agrees to receive the imprint. Then one begins to become an individuality! When one is an individuality, one can make an offering of it. <ref>http://incarnateword.in/cwm/06/28-july-1954#p44</ref>

== <span style="background-color:transparent;color:#00000a;"center>It’s not the Cause of Individuality~</spancenter><span style="background-color:transparent;color:#00000a;"> </span> ==

<span style="background-color:transparent;color:#000000;">It is purposelySo long as one does not exist, mind you, that I have not mentioned the ego as one of the causes of the sense of individualitycan give nothing. For And for the separative ego being a falsehood and an illusionto disappear, the sense of individuality would itself be false and illusory (as Buddha and Shankara affirm)you say, whereas the origin of individualisation being in the Supreme Himselfone must be able to give oneself entirely, the ego is only a passing deformationtotally without reservation. And to be able to give oneself, necessary for the moment, which will disappear when its utility is over, when the Truth-Consciousness will one must first exist. And to exist one must be establishedindividualised.</span><span style="background-color:transparent;color:#007cd5;"> <ref><u>http://incarnateword.in/cwm/0406/328-marchjuly-19511954#p31</u>p46</ref></span><span style="background-color:transparent;color:#007cd5;">(The Mother; 3 March, 1951)</span>

<div style=And then, later, one offers all this to the Divine. Years of work are needed. You must not only...(silence)... become conscious of yourself, conscious in all details, but you must organise what you call "color:#000000;yourself">Cosmos and individual are manifestations around the psychic centre, the divine centre of your being, so that it would make a transcendent Self who is indivisible single, coherent, fully conscious being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all And as this divine centre is in each and each itself already consecrated (Mother makes a gesture of offering) entirely to the Divine, if everything is in all and all organised harmoniously around it, everything is in God and God in all; and consecrated to the Divine. And so, when the liberated soul comes into union with this TranscendentDivine thinks it proper, it when the time has this self-experience come, when the work of itself and cosmos which individualisation is translated psychologically into a mutual inclusion and a persistent existence of both complete, then the Divine gives you permission to let your ego merge in a divine union which is at once a oneness and a fusion and an embraceHim, to live henceforward only for the Divine. <ref>http://incarnateword.in/cwm/06/28-july-1954#p57</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p9</ucenter>~</refcenter>

&nbspIn 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. <ref>http://incarnateword.in/cwm/05/27-may-1953#p17</ref>

<div style="color:#000000;">And that is the great mystery of creation, for it is the same consciousness, the Consciousness is one. But we see farther that in the end very moment this PurushaConsciousness manifests itself, exteriorises itself, this cause and self of our individualitydeploys itself, comes to embrace it divides itself into innumerable fragments for the whole world and all other beings in a sort need of conscious extension of itself expansion, and to perceive itself as each one with of these fragmentations has been the world-beginning, the origin of an individual being. In its conscious extension The origin of itself it exceeds every individual form is the primary experience and abolishes law of this form or the barriers truth of this form. If there were no law, no truth of each form, there would be no possibility of its active self-limitation and individualisation. It would be something extending indefinitely; by its perception there would be perhaps points of its own infinite universality it goes beyond all concentration, assemblages, but no individual consciousness . Each form then represents one element in the changing of separative individuality or limited soul-being. By that very fact the individual ceases to be One into the self-limiting ego; in other wordsmany. This multiplicity implies an innumerable quantity of laws, our false elements of consciousness of existing only by self-limitation, by rigid distinction of ourselves from truths which spread out into the universe and finally become separate individualities. So the rest of individual being seems constantly to go farther and becoming is transcended; our identification farther away from its origin by the very necessity of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But once this individualisation, that is all truth , this awareness of individuality and individualisation abolished? does the Purusha cease inner truth is complete, it becomes possible, by an inner identification, to exist or does he become the worldre-Purusha and live intimately establish in innumerable minds and bodies? We do not find it to be so. He still individualises and it the multiplicity the original unity; that 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 raison d'être of becoming thrown up from the sea of its being or else universe as a form or centre of universalitywe perceive it. The universe has been made so that this phenomenon may take place. 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 Supreme has manifested Himself to draw, by which it is affected, with which it has Himself so as to make accommodations, it is become 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 consciousnessHimself. <ref>http://incarnateword. 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/cwm/04/3-march-experience.1951#p29</divref>

<div style="color:#000000;">The Purusha is aware of all other individuals as selves of himself; he may by Surely, one has a dynamic union become aware of their mental and practical action as occurring in his universal consciousnessbig responsibility, just as he it is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a practical difference. The action certain degree of development; otherwise it could be said that it is the Divine in himself is that with whole earth which he is particularly has the responsibility. The more conscious and directly concerned; individualised one becomes, the more should one have the action sense of the Divine in his other selves responsibility. But this is what happens at a given moment; one begins to think that with which he one is universally concerned, here not directlywithout reason, but through without purpose. One realises suddenly that one is here because there is something to be done and by his union with them and with the Divinethis something is not anything egoistic. The individual therefore exists though he exceeds This seems to me the little separative ego; most logical way of entering upon the universal exists and path—all of a sudden to realise, "Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness—what is embraced by him but it does not absorb and abolish all individual differentiation?" (The Mother, 24 March, even though by his universalising himself the limitation which we call the ego is overcome1951) <ref>http://incarnateword.in/cwm/04/24-march-1951#p31</divref>

<div style="color:#000000;">… stage comes by the increasing manifestation of the Divine, the Ishwara in all our being and action. This is when we are constantly and uninterruptedly aware of him. He is felt in us as the possessor of our being and above us as the ruler of all its workings and they become to us nothing but a manifestation of him in the existence of the Jiva. All our consciousness is his consciousness, all our knowledge is his knowledge, all our thought is his thought, all our will is his will, all our feeling is his Ananda and form of his delight in being, all our action is his action. = The distinction between the Shakti and the Ishwara begins to disappear; there is only the conscious activity in us of the Divine with the great self of the Divine behind and around and possessing it; all the world and Nature is seen to be only that, but here it has become fully conscious, the Maya of the ego removed, and the Jiva is there only as an eternal portion of his being, aṁśa sanātana, put forth to support a divine individualisation and living now fulfilled in the complete presence and power of the Divine, the complete joy of the Spirit manifested in the being. This is the highest realisation of the perfection and delight of the active oneness; Need for beyond it there could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in the Lila.</div>Education ==

It's indispensable for you to have a frame in which you can learn how to form yourself. If you did your work of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of you. But you don't do it, you wouldn't do it, there's not a single child who would do it, he wouldn't even know how to do it, where to begin. If a child were not taught how to live, he could not live, he wouldn't know how to do anything, anything. I don't want to speak about disgusting details, but even the most elementary things he would not do properly if he were not taught how to do them. Therefore, one must, step by step... That is to say, if everyone had to go through the whole experience needed for the formations of an individuality, he would be long dead before having begun to live! This is the contribution—accumulated through centuries—of those who have had the experience and tell you, "Well, if you want to go quickly, to know in a few years what has been learnt through centuries, do this!" Read, learn, study and then, in the material field, you will be taught to do this in this way, that in that way, this again in this way (gestures). Once you know a little, you can find your own method, if you have the genius for it! But first one must stand on one's own feet and know how to walk. It is very difficult to learn it all alone. It's like that for everyone. One must form oneself. Therefore, one needs education. <ref><u>http://incarnateword.in/cwsacwm/2406/the-action-of-the28-divinejuly-shakti1954#p10</u>p59</ref>

<div style="color:#000000;">Spiritual individuality means that each individual self or spirit An individualised mind is a centre of self-vision and all-vision; the circumference—the boundless circumferencesomething extremely rare, as we may say,—of this vision may be the same for all, but the centre may be different,—not located as in which comes only after a spatial point in a spatial circle, but a psychological centre related with others through a coexistence of the diversely conscious Many in the universal beinglong education... Each being in a world will see the same world, but see it from its own self-being according to its own way of self-nature<ref>http: for each will manifest its own truth of the Infinite, its own way of self-determination and of meeting the cosmic determinations; its vision by the law of unity //incarnateword.in variety will no doubt be fundamentally the same as that of others, but it will still develop its own differentiation,—as we see all human beings conscious in the one human way of the same cosmic things, yet always with an individual difference. This self/cwm/09/20-limitation would be, not fundamental, but an individual specialisation of a common universality or totality; the spiritual individual would act from his own centre of the one Truth and according to his selffebruary-nature, but on a common basis and not with any blindness to other-self and other-nature. It would be consciousness limiting its action with full knowledge, not a movement of ignorance.1957#p6</divref>

== 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 Gnostic Individual ==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 part of your mind is there; distance, so to say, does not exist. Of course, 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 roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form. <ref>http://incarnateword.in/cwm/04/10-march-1951#p17</ref>

<div style="color:#000000;"center>The gnostic individual would be in the world and of the world, but would also exceed it in his consciousness and live in his self of transcendence above it; he would be universal but free in the universe, individual but not limited by a separative individuality. The true Person is not an isolated entity, his individuality is universal; for he individualises the universe: it is at the same time divinely emergent in a spiritual air of transcendental infinity, like a high cloud-surpassing summit; for he individualises the divine Transcendence.~</divcenter>

<div style="color:#007cd5;">But the vital does not go to rest nor does the mental being. Generally they are dissolved. It is only if one has followed a yoga throughout his whole life, if one has taken great care to individualise, to centralise the vital and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. <ref><u>http://incarnateword.in/cwsacwm/2204/the10-gnosticmarch-being1951#p8</u>p23</ref></div>

<div style="color:#000000;">For his experience of cosmic existence will beIf your body were not made in the rigid form it is—for it is terribly rigid, by its form of nature and by an individualised centrationisn't it?—well, if all that of one living in the universe butwere not so fixed, if you had no skin, here, at the same timelike this, by self-diffusion and extension in onenesssolid, that of one who carries if externally you were the universe and all its beings within him. This extended state reflection of being will not only be an extension what you are in oneness of self or an extension in conceptive idea the vital and visionmental fields, but an extension of oneness in heartit would be worse than being a jelly-fish! Everything would fuse into everything else, in senselike this... Oh, in what a mess it would be! That is why it was at first necessary to give a concrete physical consciousnessvery rigid form. Afterwards we complain about it. He will have the cosmic consciousnessWe say, sense"The physical is fixed, feelingit is a nuisance; it lacks plasticity, it lacks suppleness, by which all objective life will become part of his subjective existence and by it hasn't that fluidity which he will realise, perceive, feel, see, hear can enable us to merge into the Divine in all forms; all forms and movements will be realised." But this was absolutely necessary, sensed, seen, heard, felt as for without this... if taking place within his own vast self you simply went out of your body (most of you can't do it because the vital being. The world will be connected not only with his outer but with his inner life. He will not meet is hardly more individualised than the world only in its external form by an external contact; he will be inwardly in contact with the inner self physical), if you came out of things your body and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of went into the vital world, you would see that within them of which all things there intermingle, they themselves will not be awareare mixed, act upon they divide; all with an inner comprehensionkinds of vibrations, encounter all with a perfect sympathy currents of forces come 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 spiritgo, by the spiritual-supramental idea-force formulating itself in the worldstruggle, by the secret unspoken wordtry to destroy one another, by the power take possession of the hearteach other, by the dynamic life-forceabsorb each other, by the enveloping throw each other out... and penetrating power of the self one with so it goes on! But it is very difficult to find a real personality in all things; the outer expressed and visible action will be only a fringethis. These are forces, movements, desires, a last projection of this vaster single total of activityvibrations. <ref>http://incarnateword.in/cwm/06/28-july-1954#p47</divref>

<ref><u>http://incarnateword.in/cwsa/22/=== Individualisation of the-gnostic-being#p16</u></ref>Vital Being ===

== Perception Beyond From the vital point of view, take the case of a Narrow Individuality 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; 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 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 all the individualisation of the past life of these hands. ==<ref>http://incarnateword.in/cwm/04/10-march-1951#p24</ref>

<div style="color:#000000;"center>It is only when the veil is rent and the divided mind overpowered, silent and passive to a supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are.~</divcenter>

“..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><u>http://incarnateword.in/cwsacwm/2110/mind-andaphorism-supermind15#p19</u>p4</ref>

== Growth Towards Integral Self-Knowledge = Individualisation of the Mental Being ===

<div style="color:#000000;">Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open … the extent to a greater inner existence and consciousness and a true self-which the mental being is formed and become aware too 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 nota personality. <ref>http://incarnateword.in/cwm/10/aphorism-self outside it also as self,11#p3</divref>

<ref><u>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p9</ucenter>~</refcenter>

== Diversity 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 Unitya new body when the soul, That Leads that is to Unity say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <ref>http://incarnateword.in Diversity ==/cwm/10/aphorism-11#p4</ref>

<span style="background-color:transparent;color:#000000;"center>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.~</span><ref><u>http://incarnateword.in/cwm/04/3-march-1951#p29</u></refcenter>

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 standpoint. <div style="colorref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#007cd5;">(The Mother; 3 March, 1951)p2</divref>

== Divine Life is a Practical Mutuality Founded in Essential Unity Helpful Practices ==

<div style="color:#000000;">'''The normal experience Three Processes of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life.</div>Integral Yoga'''

The Integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes* The development of the true soul or psychic being to take the place of the false soul of desire* The sublimation of human into divine love* The elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance. <ref><u>http://incarnateword.in/cwsa/2123/the-eternalascent-andof-the-individualsacrifice-i#p10</u>p20</ref>

<div style="color:#000000;">A psychic entity is there behind these occult activities which This, in short, is the true support demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our individualisation; the ego being is only an outward false substitute: for it is this secret soul that supports to be resolved into a continuous and holds together our a devoted self-experience giving to the Eternal. All our actions, not less the smallest and world-experience; most ordinary and trifling than the mentalgreatest and most uncommon and noble, vital, physical, external ego is a superficial construction must be performed as consecrated acts. Our individualised nature must live in the single consciousness of Nature. It an inner and outer movement dedicated to Something that is only when we have seen both our self beyond us and greater than our nature as ego. No matter what the gift or to whom it is presented by us, there must be a whole, consciousness in the depths as well as on the surface, act that we can acquire a true basis are presenting it to the one divine Being in all beings. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of knowledge.-the-sacrifice#p8</divref>

&nbspIt is only when the veil is rent and the divided mind overpowered, silent and passive to a supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is;we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are. <ref>http://incarnateword.in/cwsa/21/mind-and-supermind#p19</ref>

<span style="background-color:transparent;color:#000000Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed;">This but he is what happensnot really divided or distributed but indivisibly present everywhere. Let us take a divine spark which, through attraction, through affinity Therefore all is in each and selection, gathers around it a beginning of psychic consciousness (this work each is already very perceptible in animals—don't think you are exceptional beings, that you alone have a psychic being all and the rest of creation hasn't. It begins in the mineral, it all is a little more developed in the plant, God and God in all; and when the animal there is a first glimmer of the psychic presence). Then there liberated soul comes a moment when into union with this psychic being is sufficiently developed to have an independent consciousness and a personal will. And then after innumerable lives more or less individualisedTranscendent, it becomes conscious has this self-experience of itself, of its movements and of the environment it has chosen for its growth. Arriving at a certain state of perception, it decides—generally at the last minute of the life it has just finished upon earth—the conditions in cosmos which its next life will be passed. Here I must tell you is translated psychologically into a very important thing: the psychic being can progress mutual inclusion and form itself only a persistent existence of both in the physical life and upon earth. As soon as it leaves a body, it enters into a rest divine union which lasts for is at once a more or less long time according to its own choice oneness and its degree of development—a rest for assimilation, for a passive progress so to say, a rest for passive growth which will allow this same psychic being to pass on to new experiences fusion and make a more active progress. But after having finished one life (which usually ends only when it has done what it wanted to do), it will have chosen the environment where it will be born, the approximate place where it will be born, the conditions and the kind of life in which it will be born, and a very precise programme of the experiences through which it will have to pass to be able to make the progress it wants to makean embrace.</span><ref><u>http://incarnateword.in/cwmcwsa/0421/24the-eternal-and-februarythe-1951individual#p22</u>p9</ref>

<div style="color:#007cd5;"center>(The Mother; 24 February, 1951)~</divcenter>

&nbspThe cosmic being can only know and possess the transcendent unity by ceasing to be cosmic;the individual can only know and possess the cosmic or the transcendental unity by ceasing from all individuality and individualisation. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p12</ref>

<span style="background-color:transparent;color:#000000;">The soul is the eternal essence at the centre of the psychic being. The soul is in fact like a divine spark which puts on many states of being of increasing density, down to the most material; it is inside the body, within the solar plexus, so to say. These states of being take </span><span style="background-color:transparent;color:#000000;">form and develop, progress, become </span><span styleDivine Individualisation ="background-color:transparent;color:#000000;">'''individualised'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">and perfected in the course of many earthly lives and form the psychic being. When the psychic being is fully formed, it is aware of the consciousness of the soul and manifests it perfectly.</span><ref><u>http://incarnateword.in/cwm/16/1-february-1967-1#p2</u></ref><span style="background-color:transparent;color:#000000;"> </span>

… stage comes by the increasing manifestation of the Divine, the Ishwara in all our being and action. This is when we are constantly and uninterruptedly aware of him. He is felt in us as the possessor of our being and above us as the ruler of all its workings and they become to us nothing but a manifestation of him in the existence of the Jiva. All our consciousness is his consciousness, all our knowledge is his knowledge, all our thought is his thought, all our will is his will, all our feeling is his Ananda and form of his delight in being, all our action is his action. The distinction between the Shakti and the Ishwara begins to disappear; there is only the conscious activity in us of the Divine with the great self of the Divine behind and around and possessing it; all the world and Nature is seen to be only that, but here it has become fully conscious, the Maya of the ego removed, and the Jiva is there only as an eternal portion of his being, aṁśa sanātana, put forth to support a divine individualisation and living now fulfilled in the complete presence and power of the Divine, the complete joy of the Spirit manifested in the being. This is the highest realisation of the perfection and delight of the active oneness; for beyond it there could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in the Lila. <div style="colorref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#007cd5;">(The Mother; 1 February, 1967)p10</divref>

<span style="backgroundSpiritual individuality means that each individual self or spirit is a centre of self-vision and all-color:transparentvision;color:#000000;">The essence the circumference—the boundless circumference, as we may say, of this vision may be the soul is divinesame for all, but the soul (centre may be different, not located as in a spatial point in a spatial circle, but a psychological centre related with others through a coexistence of the psychic diversely conscious Many in the universal being. Each being in a world will see the same world, but see it from its own self-being) grows through according to its own way of self-nature: for each will manifest its own truth of the Infinite, its own way of self-determination and of meeting the cosmic determinations; its vision by the law of unity in variety will no doubt be fundamentally the same as that of others, but it will still develop its own differentiation,—as we see all human beings conscious in the one human way of the forms same cosmic things, yet always with an individual difference. This self-limitation would be, not fundamental, but an individual specialisation of evolutiona common universality or totality; it becomes more the spiritual individual would act from his own centre of the one Truth and more individualised according to his self-nature, but on a common basis and increasingly conscious of itself not with any blindness to other-self and other-nature. It would be consciousness limiting its originaction with full knowledge, not a movement of ignorance.</span><ref><u>http://incarnateword.in/cwmcwsa/1721/24brahman-purusha-ishwara-maya-januaryprakriti-1935shakti#p2</u>p21 </ref>

<div style="color:#007cd5;">(The Mother; 24 January, 1935)</div>= Beyond Personal Consciousness ==

== The Psychic Transcendent, the Supracosmic is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of finite and infinite. But in cosmos It uses Its liberty of self-formation, Its Maya, to make a scheme of Itself in the complementary terms of unity and multiplicity, and this multiple unity It establishes in the three conditions of the subconscient, the conscient and the superconscient. For actually we see that the Many objectivised in form in our material universe start with a subconscious unity which expresses itself openly enough in cosmic action and cosmic substance, but of which they are not themselves superficially aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emerge; but it applies its Gradations ==perception of unity to the form and surface action and, failing to take account of all that operates behind, fails also to realise that it is not only one in itself but one with others. This limitation of the universal "I" in the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness. <ref>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p16</ref>

<span style="background-color:transparent;color:#000000;">It is always pure. But it is either more or less individualised and independent in its action. What is psychic in the being is always pure, by its very definition, for it is that part of the being which is in contact with the Divine and expresses the truth of the being. But this may be like a spark in the darkness of the being or it may be a being of light, conscious, fully formed = Individualisation and independent. There are all the gradations between the two.</span><span styleInconscience ="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/05/16-december-1953#p15</u></ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 16 December, 1953)</span>

== The Growth of inconscient is not individualised and when you go down into the Psychic Presence Into inconscient in yourself, it is the Psychic Being ==inconscient of matter. One can't say that each individual has his own inconscient, for that would already be a beginning of individualisation... <ref>http://incarnateword.in/cwm/15/6-january-1951#p14</ref>

<span style="background-color:transparent;color:#000000;"center>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.~</span><ref><u>http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#p1</u></refcenter>

== The Progress light, the consciousness that comes down into this inconscient in order to transform it must necessarily be a consciousness that is close enough to be able to touch it. It is not possible to conceive of a light—the supramental light, for example—that would have the power to individualise the inconscient. But, through a conscious, individualised being, this light can be brought down into the Psychic Over Many Births ==inconscient and gradually make it conscious. <ref>http://incarnateword.in/cwm/15/6-january-1951#p15</ref>

<div style="color:#000000;">There are in the psychic being two very different kinds of progress: one consisting in its formation, building Individualisation and organisation. For the psychic starts by being only a kind of tiny divine spark within the being and out of this spark will emerge progressively an independent conscious being having its own action and will. The psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious.</div>Supermind =

The individualisation of states of being which have so far never been conscious in man, that is to say, there are superposed states of consciousness, and there are new regions which have never yet been manifested on earth, and which Sri Aurobindo called supramental. It is that, this was the same idea. That is, one must go into the depths or the heights of creation which have never been manifested upon earth, and become conscious of that, and manifest it on earth. Sri Aurobindo called it the Supermind. I simply say these are states of being which were never yet conscious in man (that is, that man has so far never been aware of them). One must get identified with them, then bring them into the outer consciousness, and manifest them in action. <ref><u>http://incarnateword.in/cwm/05/511-augustnovember-1953#p2</u>p24</ref>

<div style="color:#007cd5;">(= The Mother; 5 August, 1953)</div>Ascent Towards Supermind ==

== Rebirth All action, all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic and individual truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doing, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in the individual object which emerges as the first dumb result and inanimate field of her action and creation. In animal life the Force begins to become slowly conscious on the surface and puts forth the form, no longer of an object, but of an individual being; but this imperfectly conscious individual, although it participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of what is being done; it seems to have no other choice or will than that which is imposed on it by its formed nature. In human mind there is the first appearance of an observing intelligence that regards what is being done and of a will and choice that have become conscious; but the consciousness is still limited and superficial: the knowledge also is limited and imperfect, it is a partial intelligence, a half under standing, groping and empirical in great part or, if rational, then rational by constructions, theories, formulas. There is not as yet a luminous seeing which knows things by a direct grasp and arranges them with a spontaneous precision according to the seeing, according to the scheme of their inherent truth; although there is a certain element of instinct and intuition and insight which has some beginning of this power, the Constancy normal character of human intelligence is an inquiring reason or reflective thought which observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a deliberately arranged action of its own making. <ref>http://incarnateword.in/cwsa/22/the Psychic Being ==-ascent-towards-supermind#p5</ref>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...there is a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others The Supramental Manifestation and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said to have reincarnated as B. You would be right only if you said that the same line of consciousness uses both A and B as the instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form.”</span><ref><u>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p4</u></ref>Individualisation ==

== Interdependence The consciousness is like a ladder: at each great epoch there has been one great being capable of adding one more step to the Earth ladder and reaching a place where the Psychic Being ==ordinary consciousness had never been. It is possible to attain a high level and get completely out of the material consciousness; but then one does not retain the ladder, whereas the great achievement of the great epochs of the universe has been the capacity to add one more step to the ladder without losing contact with the material, the capacity to reach the Highest and at the same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the different planes. To go up and down and join the top to the bottom is the whole secret of realisation, and that is the work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being added now Sri Aurobindo has called the Supramental; as a result of it, the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation. Certainly this is not the last, for there are farther ranges of being; but now we are at work to bring down the supramental, to effect a reorganisation of the world, to bring the world back to the true divine order. It is essentially a creation of order, a putting of everything in its true place; and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisation. <ref>http://incarnateword.in/cwm/03/the-supramental-realisation#p2</ref>

<span style="background-color:transparent;color:#000000;">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.</span><ref><u>http://incarnateword.in/cwm/04/1-march-1951#p25</u></ref><div style="color:#007cd5;">(The Mother; 10 March, 1951)</div> Gnostic Individual == The Psychic Presence in the Vital World == <div style="color:#000000;">As soon as there is organic life, the vital element comes in, and it is this vital element which gives to flowers the sense of beauty. It is not perhaps individualised in the sense we understand it, but it is a sense of the species and the species always tries to realise it. I have noticed a first rudiment of the psychic presence and vibration in vegetable life, and truly this blossoming one calls a flower is the first manifestation of the psychic presence. The psychic is individualised only in man, but it was there before him; but it is not the same kind of individualisation as in man, it is more fluid: it manifests as force, as consciousness rather than as individuality. Take the rose, for example; its great perfection of form, colour, scent expresses an aspiration and a psychic giving. Look at a rose opening in the morning at the first touch of the sun, it is a magnificent self-giving in aspiration.</div> <ref><u>http://incarnateword.in/cwm/04/1-march-1951#p34</u></ref> <div style="color:#007cd5;">(The Mother; 1 March, 1951)</div> &nbsp; == Full Individualisation and the End of Psychic Progress == <span style="background-color:transparent;color:#000000;">But this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one of these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. He comes into the world with the purpose of doing something, with a work to carry out, a mission to fulfill. From this point of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that he grows; it is in the physical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops.</span><ref><u>http://incarnateword.in/cwm/05/5-august-1953#p3</u></ref> <div style="color:#007cd5;">(The Mother; 5 August, 1953)</div> &nbsp; == Organization to Develop a Particular Attitude to the Divine == <span style="background-color:transparent;color:#000000;">The aim of the psychic being is to form an individual being, individualised, "personalised" around the divine centre. Normally, all the experiences of the external life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. </span><ref><u>http://incarnateword.in/cwm/04/24-february-1951#p39</u></ref> <div style="color:#007cd5;">(The Mother; 24 February, 1951)</div> == The Psychic in the Realm of Matter == <span style="background-color:transparent;color:#000000;">If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is happily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, "You carry the Divine within you, and you have only to enter within yourself and you will find Him." It is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being..</span><ref><u>http://incarnateword.in/cwm/06/9-june-1954#p28</u></ref><div style="color:#007cd5;">(The Mother; 9 June, 1954)</div> == The Psychic Being and its Relationship With Truth == <div style="color:#000000;">It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other; in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life.</div> <ref><u>http://incarnateword.in/cwm/15/18-january-1951#p18</u></ref> <div style="color:#007cd5;">(The Mother; 18 January, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">The soul individualises itself and progressively transforms itself into a psychic being. </span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/16/28-july-1960#p2</u></ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 28 July, 1960)</span> &nbsp; &nbsp; = The Physical, Vital and Mental = == The Importance of the Body in Individualisation == <span style="background-color:transparent;color:#000000;">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 a jelly-fish! Everything would fuse into everything else, 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 and go, struggle, try to destroy one another, take possession 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.</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p47</u></ref> <div style="color:#007cd5;">(The Mother; 28 July, 1954)</div> == The Individualisation of the Subtle Bodies == <span style="background-color:transparent;color:#000000;">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 part of your mind is there; distance, so to say, does not exist. Of course, 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 roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form.</span><ref><u>http://incarnateword.in/cwm/04/10-march-1951#p17</u></ref> <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> <div style="color:#000000;">But the vital does not go to rest nor does the mental being. Generally they are dissolved. It is only if one has followed a yoga throughout his whole life, if one has taken great care to individualise, to centralise the vital and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. </div> <ref><u>http://incarnateword.in/cwm/04/10-march-1951#p23</u></ref> <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">There are similar examples, for instance, among musicians. There are pianists who have individualised their hands and made them so wonderfully conscious that these hands are not decomposed—not the physical hands: the hands of the subtle physical and vital—they are not deposed, do not dissolve at the time of death. They remain as instruments to play the piano and always try to incarnate in the hands of someone playing the piano. I have known some cases of people who, as they were about to play, felt as though other hands entered into theirs and started playing really marvellously, in a way they could not have done themselves.</span><ref><u>http://incarnateword.in/cwm/08/3-october-1956#p39</u></ref> <div style="color:#007cd5;">(The Mother; 3 October, 1956)</div> == Individualisation of Vital Powers == <div style="color:#000000;">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; 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 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 all the individualisation of the past life of these hands.</div> <span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/04/10-march-1951#p24</u></ref></span><span style="background-color:transparent;color:#007cd5;">(The Mother, 10 March, 1951)</span><span style="background-color:transparent;color:#00000a;"> </span> &nbsp; <span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">..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.”</span><ref><u>http://incarnateword.in/cwm/10/aphorism-15#p4</u></ref> == Individualisation of the Mental Being == <div style="color:#000000;">… 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. </div> <div style="color:#007cd5;"><ref><u>http://incarnateword.in/cwm/10/aphorism-11#p3</u></ref></div>

<span style="background-color:transparent;color:#000000;">But as soon as The gnostic individual would be in the mental being is formed, organised, individualised, world and has become a personalityof the world, but would also exceed it does not depend, in his consciousness and live in his self of transcendence above it no longer depends on ; he would be universal but free in the body for its existenceuniverse, and it therefore survives the bodyindividual but not limited by a separative individuality. The earth's mental atmosphere true Person is filled with beings, mental personalities which lead not an entirely independent existenceisolated entity, even after his individuality is universal; for he individualises the disappearance of universe: it is at the body; they can reincarnate same time divinely emergent in a new body when the soul, that is to sayspiritual air of transcendental infinity, like a high cloud-surpassing summit; for he individualises the true Self, reincarnates, thus carrying with it the memory of its previous livesdivine Transcendence.</span><ref><u>http://incarnateword.in/cwmcwsa/1022/aphorismthe-gnostic-11being#p4</u>p8</ref>

<div style="color:#000000;">Mind is the final individualising operation For his experience of the all-comprehending and all-apprehending Supermindcosmic existence will be, the process by which its consciousness works individualised in each form from the standpoint proper to it of nature and with the cosmic relations which proceed from by an individualised centration, that standpoint,</div> <ref><u>http://incarnateword.of one living in/cwsa/21/death-desire-and-incapacity#p2</u></ref> == The Subconscientthe universe but, Conscient and at the Superconscient == <div style="color:#000000;">The Transcendentsame time, the Supracosmic is absolute by self-diffusion and free extension in Itself beyond Time and Space and beyond oneness, that of one who carries the conceptual opposites of finite universe and infiniteall its beings within him. But This extended state of being will not only be an extension in cosmos It uses Its liberty oneness of self-formationor an extension in conceptive idea and vision, but an extension of oneness in heart, Its Mayain sense, to make in a scheme of Itself in concrete physical consciousness. He will have the complementary terms cosmic consciousness, sense, feeling, by which all objective life will become part of unity his subjective existence and multiplicityby which he will realise, and this multiple unity It establishes in the three conditions of the subconscientperceive, feel, see, hear the conscient Divine in all forms; all forms and the superconscientmovements 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. For actually we see that He will not meet the Many objectivised world only in its external form by an external contact; he will be inwardly in our material universe start contact with a subconscious unity which expresses itself openly enough in cosmic action the inner self of things and cosmic substance, but beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they are themselves will not themselves superficially be aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emerge; but it applies its perception of unity to the form and surface action and, failing to take account of act upon all that operates behindwith an inner comprehension, fails encounter all with a perfect sympathy and sense of oneness but also to realise that it an independence which is not only one in itself but one with othersovermastered by any contact. This limitation of the universal "I" in His action on the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and world will be overpowered largely an inner action by that which is to us superconscious; it becomes aware the power of the cosmic unity and enters into the Transcendent Self which here cosmos expresses spirit, by a multiple oneness.</div> <ref><u>http://incarnateword.in/cwsa/21/thespiritual-destiny-ofsupramental idea-force formulating itself in the-individual#p16</u></ref> == <span style="background-color:transparent;color:#00000a;">Inconscient and Individualisation</span><span style="background-color:transparent;color:#00000a;"> </span> == <span style="background-color:transparent;color:#000000;">The inconscient is not individualised and when you go down into world, by the inconscient in yourselfsecret unspoken word, it is by the inconscient power of matter. One can't say that each individual has his own inconscientthe heart, for that would already be a beginning of individualisation...</span><ref><u>http://incarnateword.in/cwm/15/6-januaryby the dynamic life-1951#p14</u></ref> <div style="color:#007cd5;">(The Mother; 6 Januaryforce, 1951)</div> == Transformation by the enveloping and penetrating power of the Inconscient == <span style="background-color:transparentself one with all things;color:#000000;">The light, the consciousness that comes down into this inconscient in order to transform it must necessarily outer expressed and visible action will be only a consciousness that is close enough to be able to touch it. It is not possible to conceive of a light—the supramental light, for example—that would have the power to individualise the inconscient. Butfringe, through a conscious, individualised being, last projection of this light can be brought down into the inconscient and gradually make it consciousvaster single total of activity.</span><ref><u>http://incarnateword.in/cwmcwsa/1522/6the-januarygnostic-1951being#p15</u>p16</ref> <div style="color:#007cd5;">(The Mother; 6 January, 1951)</div>

<span style="background-color:transparent;color:#000000;">The ordinary mass of men are so closely identified with their bodies that nothing of them survives when the physical disintegrates. Not that absolutely nothing survives—the vital and mental stuff always remains but it is not identical with the physical personality. What survives has not the clear impress of the exterior personality because the latter was content to remain a jumble of impulses and desires, a temporary organic unity constituted by the cohesion and coordination of bodily functions, and when these functions cease their pseudo-unity also naturally comes to an end. Only if there has been a mental discipline imposed on the different parts and they have been made to subserve a common mental ideal, can there be some sort of genuine individuality which retains the memory of its earthly life and so survives consciously. The artist, the philosopher and other developed persons who have organised, individualised and to a certain extent converted their vital being can be said to survive, because they have brought into their exterior consciousness some shadow of the psychic entity which is immortal by its very nature and whose aim is to progressively build up the being around the central Divine Will.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p5</u></ref></span> == Death as an Aid to Individualisation and Evolution == <span style="background-color:transparent;color:#000000;">It was the conditions of matter upon earth that made death indispensable. The whole sense of the evolution of matter has been a growth from a first state of unconsciousness to an increasing consciousness. And in this process of growth dissolution of forms became an </span><span style="background-color:transparent;color:#000000;">inevitable necessity, as things actually took place. For a fixed form was needed in order that the organised individual consciousness might have a stable support. And yet it is the fixity of the form that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment of life-forces or consciousness-forces were impossible without it and without these there would have been lacking the first conditions of organised existence on the plane of matter. But a definite and concrete formation contracts the tendency to become at once rigid and hard and petrified. The individual form persisted as a too binding mould; it cannot follow the movements of the forces; it cannot change in harmony with the progressive change in the universal dynamism; it cannot meet continually Nature's demand or keep pace with her; it gets out of the current. At a certain point of this growing disparity and disharmony between the form and the force that presses upon it, a complete dissolution of the form is unavoidable. A new form must be created; a new harmony and parity made possible. This is the true significance of death and this is its use in Nature. But if the form can become more quick and pliant and the cells of the body can be awakened to change with the changing consciousness, there would be no need of a drastic dissolution, death would be no longer inevitable.</span><ref><u>http://incarnateword.in/cwm/03/5-may-1929#p21</u></ref> <div style="color:#007cd5;">(The Mother; 5 May, 1929)</div>

<div style="color:#000000;">The struggle of limited forces increasing their capacity by “...there is a common misconception about rebirth. People believe that struggle under the driving impetus of instinctive or conscious desire it is therefore the first law of Life. As with desirethey who are reincarnated, so with yet this strife; is a palpable error, though it must rise into a mutually helpful trial is true that parts of strengththeir being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their "self" is not a conscious wrestling real individualised entity but their exterior personality, the personality composed of brother forces in which the victor outward name and vanquished or rather form. Hence it is wrong to say that which influences by action A is reborn as B: A is a personality organically distinct from above B and cannot be said to have reincarnated as B. You would be right only if you said that which influences by retort the same line of action from below must equally gain consciousness uses both A and increase. And this again has eventually to become B as the happy shock instruments of divine interchangeits manifestation. For, what does remain constant is the strenuous clasp of Love replacing psychic being which is not the convulsive clasp of strife. Stilloutward personality at all, but something deep within, strife something which is not the necessary exterior name and salutary beginningform. Death, Desire ” <ref>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and Strife are the trinity of divided living, the triple mask of the divine Life-principle in its first essay of cosmic selfpersonal-affirmation.survival#p4</divref>

== <span style="backgroundIt was the conditions of matter upon earth that made death indispensable. The whole sense of the evolution of matter has been a growth from a first state of unconsciousness to an increasing consciousness. And in this process of growth dissolution of forms became an inevitable necessity, as things actually took place. For a fixed form was needed in order that the organised individual consciousness might have a stable support. And yet it is the fixity of the form that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment of life-forces or consciousness-color:transparentforces were impossible without it and without these there would have been lacking the first conditions of organised existence on the plane of matter. But a definite and concrete formation contracts the tendency to become at once rigid and hard and petrified. The individual form persisted as a too binding mould; it cannot follow the movements of the forces; it cannot change in harmony with the progressive change in the universal dynamism; it cannot meet continually Nature's demand or keep pace with her;color:#00000ait gets out of the current. At a certain point of this growing disparity and disharmony between the form and the force that presses upon it, a complete dissolution of the form is unavoidable. A new form must be created;"a new harmony and parity made possible. This is the true significance of death and this is its use in Nature. But if the form can become more quick and pliant and the cells of the body can be awakened to change with the changing consciousness, there would be no need of a drastic dissolution, death would be no longer inevitable. (The Mother, 5 May, 1929) <ref>Immortality http://incarnateword.in/cwm/03/5-may- The Individualised Expression of the Universal Self1929#p21</spanref> ==

<span style="background-color:transparent;color:#000000;">But this is not what Sri Aurobindo calls = Immortality. Immortality is a life without beginning or end, without birth or death, which is altogether independent of the body. It is the life of the Self, the essential being of each individual, and it is not separate from the universal Self. And this essential being has a sense of oneness with the universal Self; it is in fact a personified, individualised expression of the universal Self and has neither beginning nor end, neither life nor death, it exists eternally and that is what is immortal. When we are fully conscious of this Self we participate in its eternal life, and we therefore become immortal.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/10/aphorism-11#p5</u></ref></span>=

= But this is not what Sri Aurobindo calls Immortality. Immortality is a life without beginning or end, without birth or death, which is altogether independent of the body. It is the life of the Self, the essential being of each individual, and it is not separate from the universal Self. And this essential being has a sense of oneness with the universal Self; it is in fact a personified, individualised expression of the universal Self and has neither beginning nor end, neither life nor death, it exists eternally and that is what is immortal. When we are fully conscious of this Self we participate in its eternal life, and we therefore become immortal. <span style="backgroundref>http://incarnateword.in/cwm/10/aphorism-color:transparent;color:11#00000a;">The Supermindp5</spanref> =

<span style="background-color:transparent;color:#000000;">The individualisation of states of being which have so far never been conscious in man, By individual we mean normally something that is to sayseparates itself from everything else and stands apart, though in reality there are superposed states is no such thing anywhere in existence; it is a figment of consciousness, our mental conceptions useful and there are new regions which have never yet been manifested on earth, necessary to express a partial and which Sri Aurobindo called supramentalpractical truth. It But the difficulty is thatthe mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, this was the same ideaand that taken by itself it contains a constant element of falsity. That isThus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, one must incapable of unity with them by its very individuality. If we go into beyond these three terms of mind, life and body, and speak of the depths soul or the heights individual self, we still think of creation which have never been manifested upon earthan individualised being separate from all others, incapable of unity and become conscious inclusive mutuality, capable at most of that, a spiritual contact and manifest it on earthsoul-sympathy. Sri Aurobindo called it It is therefore necessary to insist that by the true individual we mean nothing of the Supermind. I simply say these are states kind, but a conscious power of being which were never yet conscious in man (that isof the Eternal, always existing by unity, that man has so far never been aware always capable of them)mutuality. One must get identified with them, then bring them into the outer consciousness, It is that being which by self-knowledge enjoys liberation and manifest them in actionimmortality. </span><ref><u>http://incarnateword.in/cwmcwsa/0521/11the-novembereternal-1953and-the-individual#p24</u>p10</ref>

<div style="color:#007cd5;">(The Mother; 11 November, 1953)</div>More on Individualisation =

== It is conceivable that so the Eternal may have actually chosen to manifest or rather to conceal himself in the body; he may have willed to become or to appear as an individual passing from birth to death and from death to new life in a cycle of persistent and recurrent human and animal existence. The Ascent Towards Supermind ==One Being personalised would pass through various forms of becoming at fancy or according to some law of the consequences of action, till the close came by an enlightenment, a return to Oneness, a withdrawal of the Sole and Identical from that particular individualisation. But such a cycle would have no original or final determining Truth which would give it any significance. There is nothing for which it would be necessary; it would be purely a play, a Lila. <ref>http://incarnateword.in/cwsa/22/the-philosophy-of-rebirth#p22</ref>

<div style="color:#000000;"center>All action, all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic and individual truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doing, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in the individual object which emerges as the first dumb result and inanimate field of her action and creation. In animal life the Force begins to become slowly conscious on the surface and puts forth the form, no longer of an object, but of an individual being; but this imperfectly conscious individual, although it participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of what is being done; it seems to have no other choice or will than that which is imposed on it by its formed nature. In human mind there is the first appearance of an observing intelligence that regards what is being done and of a will and choice that have become conscious; but the consciousness is still limited and superficial: the knowledge also is limited and imperfect, it is a partial intelligence, a half under standing, groping and empirical in great part or, if rational, then rational by constructions, theories, formulas. There is not as yet a luminous seeing which knows things by a direct grasp and arranges them with a spontaneous precision according to the seeing, according to the scheme of their inherent truth; although there is a certain element of instinct and intuition and insight which has some beginning of this power, the normal character of human intelligence is an inquiring reason or reflective thought which observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a deliberately arranged action of its own making.~</divcenter>

The normal experience of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. <ref><u>http://incarnateword.in/cwsa/2221/the-ascenteternal-towardsand-the-supermindindividual#p5</u>p10</ref>

<span style="background-color:transparent;color:#000000;">The consciousness is like a ladder: at each great epoch there has been one great being capable of adding one more step to the ladder and reaching a place where When the ordinary individualised consciousness had never been. It is possible rises to attain a high level and get completely out lives in that truth of the material consciousness; but cosmic play, then one does not retain the laddereven in full action, whereas the great achievement even in possession of the great epochs of the universe has been lower being the capacity to add Jiva remains still one more step to the ladder without losing contact with the material, the capacity to reach the Highest and at the same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the different planes. To go up and down and join the top to the bottom is the whole secret of realisationLord, and that is the work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being added now Sri Aurobindo has called the Supramental; as a result of it, the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation no bondage and then come down to establish here a new creationno delusion. Certainly this He is not the last, for there are farther ranges of being; but now we are at work to bring down the supramental, to effect a reorganisation of the world, to bring the world back to the true divine order. It is essentially a creation of order, a putting in possession of everything in its true place; Self and released from the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisationego.</span><span style="background-color:transparent;color:#000000;"> </span><ref><u>http://incarnateword.in/cwmcwsa/0323/the-supramentalrelease-from-the-realisationego#p2</u>p12</ref>

= <span style="background-color:transparent;color:#00000a;">It is all </span><span styleIndividualisation and Collectivity ="background-color:transparent;color:#00000a;">Lila</span> =

<div style="color:#000000;">It is conceivable that so Man has in him two distinct master impulses, the Eternal may have actually chosen to manifest or rather to conceal himself in individualistic and the body; he may have willed to become or to appear as an individual passing from birth to death communal, a personal life and from death to new a social life in , a cycle personal motive of persistent conduct and recurrent human and animal existencea social motive of conduct. The One Being personalised would pass through various forms possibility of becoming their opposition and the attempt to find their equation lie at fancy or according to some law of the consequences very roots of action, till human civilisation and persist in other figures when he has passed beyond the close came by an enlightenment, vital animal into a return to Oneness, a withdrawal of the Sole highly individualised mental and Identical from that particular individualisationspiritual progress. But such a cycle would have no original or final determining Truth which would give it any significance. There is nothing for which it would be necessary; it would be purely a play, a Lila<ref>http://incarnateword.in/cwsa/23/standards-of-conduct-and-spiritual-freedom#p12</divref>

<ref><u>http://incarnateword.in/cwsa/22/the-philosophy-of-rebirth#p22</ucenter>~</refcenter>

<div style="color:#000000;"center>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.~</divcenter>

There are many souls upon earth, human beings... Obviously, those who have a certain culture, a certain development, a certain individualisation gather together usually: instinctively they get together, form groups. And so one can find in space and time a number—not considerable but still sufficiently large—of cultured beings who are united, but one must not believe that this gives the exact proportion of the culture and development of human beings. It is only like a sort of foam that has been brought up and is on the surface. But even among these latter, even among these beings who are already a selection, there is hardly one in a thousand who is a truly individual being, conscious of himself, united with his psychic being, governed by his inner law and, consequently, almost if not totally free from external influences; for, being conscious, when these influences come, he sees them: those that seem to him to harmonise with his inner development and normal growth he accepts; those which are opposed he refuses. And so, instead of being a chaos—or in any case a frightful mixture—they are organised beings, individual, conscious of themselves, walking through life knowing where they want to go and how they want to. <ref><u>http://incarnateword.in/cwsacwm/2306/the14-releaseapril-from-the-ego1954#p12</u>p25</ref>

== The Three Processes But solidarity does not stop there. There is a vital solidarity and a mental solidarity which you cannot prevent. There is, after all (though men are much more individualised than animals), there is a spirit of Integral Yoga ==the species. There are collective suggestions which don't need to be expressed in words. There are atmospheres one cannot escape. It is certain (for I know this by experience), it is certain that there is a degree of individual perfection and transformation which cannot be realised without the whole of humanity having made a particular progress. And this happens by successive steps. There are things in Matter which cannot be transformed unless the whole of Matter has undergone transformation to a certain degree. One cannot isolate oneself completely. It is not possible. One can do the work, one can choose: there are people who have chosen to go into solitude and try to realise in themselves the ideal they saw—usually they reached a certain point, then stopped there, they could go no further. It has been thus historically. I was saying the other day: "There are perhaps people upon earth whom I don't know who have realised extraordinary things" but precisely because they have isolated themselves from the earth, the earth does not know them. This is just to say that nothing is impossible. It seems doubtful, is all that I can say. But it is impossible, even if one isolates oneself physically, to do so vitally and mentally. There is the vast terrestrial atmosphere in which one is born, and there is a sort of spirit or genius of the human race; well, this genius must have reached a certain degree of perfection for anyone to be able to go farther. It is not that one has to wait till all have done it, no; but it is as though all had to reach a certain level for one to be able to take one's spring and go farther.... Surely the individual will always be ahead of the mass, there's no doubt about that, but there will always be a proportion and a relation. <ref>http://incarnateword.in/cwm/05/7-october-1953#p47</ref>

<div style="color:#000000;">The Integral Yoga, refusing to rely upon the fragile stuff = Individualisation of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes—the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.</div>Animals ==

Except for very rare cases, the animals are not individualised and when they die they return to the spirit of the species. <ref><u>http://incarnateword.in/cwsacwm/2317/the-ascent-of-the6-sacrificeaugust-i1966#p20</u>p3</ref>

{|class="wikitable" style= Conscious Sacrifice =="background-color: #efefff; width: 100%;"|Read Summary of '''[[Individualisation Summary|Individualisation]]'''

<div style="color:#000000;">ThisDear reader, if you notice any error in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than paragraph numbers in the greatest and most uncommon and noblehyperlinks, must be performed as consecrated actsplease let us know by dropping an email at integral. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our egoedu. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings@gmail.</div>com|}