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>

<span style="background-color:transparent;color:#000000;">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)</div>

<span style="background-color:transparent;color:#000000;">In creating the universe as it wasMind, the Will was an individual projection—individualLife, you understandMatter exist and mental, a scattering: instead of being a unity containing allvital, 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;">physical individualisation exists as facts in Nature, that is, things that feel themselves separated. And but the very fact identification of being separated from all others the soul with these things is what gives you the feeling that you are an individual. Otherwise you would have the feeling that you were a fluid massfalse identification. For exampleMind, instead Life and Matter are ourselves only in this sense that they are principles of being conscious which the true self has evolved by the meeting and interaction of your external form Soul and of everything Nature in your being which makes of you order to express a separate individuality, if you were conscious form of its one existence as the vital forces which move everywhere or of the inconscient that is at the base of allCosmos. Individual mind, you would have the feeling of life and body are a mass moving with all kinds play of contradictory movements but these principles 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 is set up in the midst commerce of Soul and Nature as a whole. Well, means for the original Will was to form individual beings capable expression of becoming conscious once again that multiplicity of their divine origin. Because itself of which the process of individualisation one must feel separate if one Existence is to be an individualeternally capable and which it holds eternally involved in its unity. The moment you Individual mind, life and body are separated, you forms of ourselves in so far as we are cut off from centres of the multiplicity of the original consciousnessOne; universal Mind, at least apparentlyLife and Body are also forms of our self, and you fall into the inconscientbecause we are that One in our being. For But the only thing which self is the Life of more than universal or individual mind, life is the Originand body and when we limit ourselves by identification with these things, if you cut yourself off from thatwe found our knowledge on a falsehood, consciousness naturally is changed into unconsciousness. And then it is due to this very </span><span style="backgroundwe falsify our determining view and our practical experience not only of our self-color:transparent;color:#000000;">unconsciousness that you are no longer aware being but of the truth our cosmic existence and of your being.... It is a process. You cannot argue whether it is inevitable or evitable; the fact is it is like thatour individual activities. <ref><u>http://incarnateword.in/cwmcwsa/0523/27the-synthesis-of-the-disciplines-mayof-1953knowledge#p17</u>p7</ref></span><div style="color:#007cd5;">(The Mother, 27 May, 1953)</div>

= Nature of Individualisation = Who is an Individual? ==

<span style="background-color:transparent;color:#000000;"center>First 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. ~</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p44</u></ref><div style="color:#007cd5;">(The Mother; 28 July, 1954)</divcenter>

== Individuality Before SelfThe individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit. <ref>http://incarnateword.in/cwsa/23/the-Offering ==object-of-knowledge#p13</ref>

<span style="background-color:transparent;color:#000000;"center>So long as one does not exist, one can give nothing. And for 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><div style="color:#007cd5;">(The Mother; 28 July, 1954)</divcenter>

== When . . . the Fruit true individual is Ripenot the ego, but the divine individuality which is through our evolution preparing to emerge in us. . . .<ref>http://incarnateword. ==in/cwsa/25/true-and-false-subjectivism#p6</ref>

<span style="background-color:transparent;color:#000000;">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 = What 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></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>

<span style="backgroundWhat is this strongly separative self-color:transparent;color:#000000;">Surely, One has experience that we call ego? It is nothing fundamentally real in itself but only a big responsibility, it is practical construction of our consciousness devised to fulfil centralise the activities of Nature in us. We perceive a special mission that one is born upon earth. Onlyformation of mental, naturallyphysical, vital experience which distinguishes itself from the psychic rest of being must have reached a certain degree of development; otherwise it could be said , and that it is the whole earth 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 the responsibility. The more conscious thus individualised itself and only exists so long as it is individualised one becomes, the more should one have the sense of responsibility. But this is what happens —a temporary or at least a given momenttemporal becoming; one begins to think that one is here not without reasonor else we conceive of ourselves as someone who supports or causes the individualisation, without purposean immortal being perhaps but limited by its individuality. One realises suddenly that one is here because there is something to be done This perception and this something is not anything egoisticconception constitute our ego-sense. This seems to me the most logical way of entering upon the path—all Normally, we go no farther in our knowledge of a sudden to realise, "Since I am here, it means that I have a mission to fulfilour individual existence. 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/cwmcwsa/0421/24the-eternal-and-marchthe-1951individual#p31</u>p3</ref><span style="background-color:transparent;color:#007cd5;"> </span>

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

== The Individualistic formation of a mental and Communal Impulses ==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. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p1</ref>

<div style="color:#000000;"center>Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation and persist in other figures when he has passed beyond the vital animal into a highly individualised mental and spiritual progress. ~</div><ref><u>http://incarnateword.in/cwsa/23/standards-of-conduct-and-spiritual-freedom#p12</u></refcenter>

== The Dangers From In order to become a conscious, individualised being, one needs his ego; that is why it is there. It is only when one has realised his own individuality sufficiently, has become a conscious, independent being with its own reality, that he no longer needs the Collective ==ego. And at that time one can make an effort to get rid of it. <ref>http://incarnateword.in/cwm/06/22-september-1954#p42</ref>

<span style="background-color:transparent;color:#000000;"center>To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self?—the Self which is above all intermixture, that is, what I call the Truth of your being. And as long as you are not conscious of the Truth of your being, you are moved by all kinds of things, without taking any note 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 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, well, when they are alone these individuals are at least two degrees better than people of the same category in a crowd. There is a mixture of obscurities, a mixture of unconsciousness, and inevitably you slip into this unconsciousness. To escape this there is but one means: to become conscious of oneself, more and more conscious and more and more attentive. ~</span><ref><u>http://incarnateword.in/cwm/04/13-january-1951#p26</u></ref><span style="background-color:transparent;color:#007cd5;"> </spancenter>

The 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 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. <div style="colorref>http://incarnateword.in/cwsa/21/the-ego-and-the-dualities#007cd5;">(The Mother; 13 January, 1951)p15</divref>

<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 (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 first state of humanity having made your being is a particular progress. And this happens by successive steps. There are things in Matter which cannot be transformed unless the whole state 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 an almost total mixture with all things" but precisely because they have isolated themselves from the earthoutside, the earth does not know them. This is just to say and that nothing there is impossible. It seems doubtfulalmost no individualisation, 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 specialisation which one is born, and there is makes you a sort different being. You are moved—a kind 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 form which is not that one has to wait till all have done it, no; but it your physical being is as though moved—by 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 masscommon universal forces, there's no doubt about thatvital forces or mental forces, but there will always be a proportion which go through your form and a relationput it in motion. <ref><u>http://incarnateword.in/cwm/0507/714-octoberdecember-19531955#p47</u>p18</ref></div>

== The Safety That It Provides ==is purposely, mind you, that I have not mentioned the ego as one of the causes of the sense of individuality. For the ego being a falsehood and an illusion, the sense of individuality would itself be false and illusory (as Buddha and Shankara affirm), whereas the origin of individualisation being in the Supreme Himself, the ego is only a passing deformation, necessary for the moment, which will disappear when its utility is over, when the Truth-Consciousness will be established. <ref>http://incarnateword.in/cwm/04/3-march-1951#p31</ref>

<span style="background''''' Growth towards Integral Self-color:transparent;color:#000000;">To live without a fortress is extremely difficult—people have the feeling that they are not living, that they are not individualised, that they are floating about. It is extremely difficult to live in something infinitely vast, moving, constantly changing, perpetually in progress, not to be held by anything to which one can cling, saying "I am this; this is my way of thinking." It is very difficult, one must not try it too soon; there are those whose mind gets deranged by it.</span><ref><u>http://incarnateword.in/cwm/04/12-march-1951#p19</u></ref>Knowledge '''''

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 to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self. <div style="colorref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#007cd5;">(The Mother; 12 March, 1951)p9</divref>

== Limitations = The Role of Ego ===

<div style="color:#000000;">… it is impossible The ego was created for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master the work of the All-Forceindividualisation; only when the All-Will can be that and the individual onlywork is achieved, if at all, by becoming again one with it is not unusual for the Allego to accept its own dissolution. <ref>http://incarnateword.in/cwm/16/7-Will and therefore with the Alldecember-Force.1968#p2</divref>

<ref><u>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p5</ucenter>~</refcenter>

== ...before speaking of merging one's ego in the Divine, one must first know a little what one is. The Need for Education ==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. <ref>http://incarnateword.in/cwm/06/28-july-1954#p56</ref>

<span style="background-color:transparent;color:#000000;"center>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 ~</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 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. </span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p59</u></refcenter>

<div style=The "color:#007cd5;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. <ref>(The Mother; http://incarnateword.in/cwsa/28 July, 1954)/the-true-being-and-the-true-consciousness#p2</divref>

<span style="background-color:transparentIn order to become a conscious, individualised being, one needs his ego;color:#000000;">An individualised mind that is why it is there. It is something extremely rareonly when one has realised his own individuality sufficiently, which comes only after has become a long education; </span>conscious, independent being with its own reality, that he no longer needs the ego. And at that time one can make an effort to get rid of it. <ref><u>http://incarnateword.in/cwm/0906/2022-februaryseptember-19571954#p6</u>p42</ref><span style="background-color:transparent;color:#007cd5;"> </span>

<div style="color:#007cd5;"center>(The Mother; 20 February, 1957)~</divcenter>

== Birds Individualised life-force here is an energy of a same Feather… ==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>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p13</ref>

<span style="background-color:transparent;color:#000000;">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 == The Paradox 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.</span><ref><u>http://incarnateword.in/cwm/06/14-april-1954#p25</u></ref>Ego ===

The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine. <div style="colorref>http://incarnateword.in/cwm/03/the-ego#007cd5;">(The Mother; 14 April, 1954)p14</divref>

<span style="background-color:transparent;color:#000000;">When we speak of an individual we mean ordinarily an individualisation of mentalCertainly, vitalif one were to lose one's ego too soon, physical being separate from all other beings, incapable the vital and mental point of unity with them by its very individualityview one would again become an amorphous mass. If we go beyond these three terms of mindThe ego is surely the instrument for individualisation, life and bodythat is, and speak of the </span><span style="background-color:transparent;color:#000000;">soul or individual self, we still think of until one is an individualised being separate from all others, incapable of unity and inclusive mutualityconstituted in himself, capable at most of a spiritual contact and soul-sympathy. </span><span style="background-color:transparent;color:#000000;">'''It the ego is therefore an absolutely necessary to insist that by factor. If one had the power of abolishing the true individual we mean nothing ego ahead of time, one would lose one's individuality. But once the kindindividuality has been formed, the ego becomes not only useless but a conscious power of being of harmful. And only then comes the Eternaltime when it must be abolished. But naturally, always existing by unityas it has taken so much trouble to build you, always capable it does not give up its work so easily, and it asks for the reward of mutualityits efforts, that is, to enjoy the individuality. It is that being which by self<ref>http://incarnateword.in/cwm/07/12-january-knowledge enjoys liberation and immortality.'''1955#p25</spanref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p10</ucenter>~</refcenter>

== The Purusha and His WorldWhen we have passed beyond individualising, then we shall be real Persons. Ego was the helper; Ego is the bar. <ref>http://incarnateword.in/cwm/08/28-Material ==november-1956#p7</ref>

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

So, for everyone—except for those who are born free, and this is obviously very rare—for everyone this state of reason, of effort, desire, individualisation and solid physical balance in accordance with the ordinary mode of living is indispensable to begin with, until the time one becomes a conscious being, when one must give up all these things in order to become a spiritual being. <ref><u>http://incarnateword.in/cwsacwm/2108/the-eternal-and28-thenovember-individual1956#p4</u>p15</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; supplenessbegin with, that a tremendous labour isrequired to individualise oneself, 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, demolish all that has been done in the consciousness, of what one has acquired by individualisationorder to progress.”</span><ref><u>http://incarnateword.in/cwm/1009/aphorism20-69february-1957#p25</u>p16</ref><span style="background-color:transparent;color:#000000;"> </span>

<span style="background-color:transparent;color:#000000;">Except for very rare cases, I suppose the ego came there [into human activity] first as a means of the outer consciousness individualising itself in the animals are not individualised flux of Nature and when they die they return , secondly, as an incentive for tamasic animal man to the spirit 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 speciesway.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwmcwsa/1731/6ego-and-augustits-1966forms#p3</u>p1</ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 6 August, 1966)</span>

= What is the == Safety and Limitations of Ego? ===

<div style="color:#000000;">What To live without a fortress is this strongly separative self-experience extremely difficult—people have the feeling that they are not living, that they are not individualised, that we call ego? they are floating about. It is nothing fundamentally real in itself but only a practical construction of our consciousness devised extremely difficult to centralise the activities of Nature live in us. We perceive a formation of mentalsomething infinitely vast, moving, constantly changing, physicalperpetually in progress, vital experience not to be held by anything to which distinguishes itself from the rest of beingone can cling, and that saying "I am this; this is what we think my way of as ourselves in nature—this individualisation of being in becomingthinking. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it " It is individualisedvery difficult,—a temporary or at least a temporal becomingone must not try it too soon; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited there are those whose mind gets deranged by its individualityit. This perception and this conception constitute our ego-sense <ref>http://incarnateword. Normally, we go no farther in our knowledge of our individual existence./cwm/04/12-march-1951#p19</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p3</ucenter>~</refcenter>

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

== Its Purpose What is Psychic Being? ==

<span style="background-color:transparent;color:#000000;">The ego was created for soul is something that comes from the work of individualisation; when Divine into the work is achieved, evolution and as the psychic being it is not unusual for the ego evolves and assumes different personalities from life to accept its own dissolutionlife.</span><ref><u>http://incarnateword.in/cwmcwsa/1628/7the-decemberself-1968or-atman#p2</u>p14</ref>

<div style="color:#007cd5;"center>(The Mother; 7 December, 1968)~</divcenter>

<span style="background-color:transparent;color:#000000;"center>...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. ~</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p56</u></refcenter>

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. <div style="colorref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#007cd5;">(The Mother; 28 July, 1954)p18</divref>

<div style="color:#000000;">The "I" or the little ego is constituted by Nature and There is at once a mental, vital and physical formation meant to aid individuality in centralising and individualising the outer consciousness and actionpsychic being but not egoism. When Egoism goes when the individual unites himself with the true being Divine or is discovered, entirely surrendered to the utility of Divine. <ref>http://incarnateword.in/cwsa/28/the ego is over and this formation has to disappear—the true -psychic-being is felt in its place.#p98</divref>

<ref><u>http://incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p2</ucenter>~</refcenter>

<span style="background== Psychic -color:transparent;color:#000000;">In order to become a conscious, individualised being, one needs his ego; that is why it is there. It is only when one has realised his own individuality sufficiently, has become a conscious, independent being with its own reality, that he no longer needs the ego. And at </span><span styleThe True Individual ==="background-color:transparent;color:#000000;">that time one can make an effort to get rid of it.</span><ref><u>http://incarnateword.in/cwm/06/22-september-1954#p42</u></ref>

With regard to the evolution upwards, it is more correct to speak of the psychic presence than the psychic being. For it is the psychic presence which little by little becomes the psychic being. In each evolving form there is this presence, but it is not individualised. It is something which is capable of growth and follows the movement of the evolution. It is not a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant to be the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that is permanent and gathers round itself all sorts of elements for the formation of that individuality; the true psychic being is formed only when the psychic personality is fully grown, fully built up, round the eternal divine spark; it attains its culmination, its total fulfilment if and when it unites with a being or personality from above. <div style="colorref>http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#007cd5;">(The Mother; 22 September, 1954)p1</divref>

<div style="color:#000000A psychic entity is there behind these occult activities which is the true support of our individualisation;">Individualised life-force here the ego is only an energy of individualising outward false substitute: for it is this secret soul that supports and holds together our self-experience and ignorant Mindworld-experience; the mental, Mind that has fallen from the knowledge vital, physical, external ego is a superficial construction of its own SupermindNature. Therefore incapacity It is necessary to its relations in Life only when we have seen both our self and inevitable our nature as a whole, in the nature depths as well as on the surface, that we can acquire a true basis of things;knowledge. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p15</divref>

<ref><u>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p13</ucenter>~</refcenter>&nbsp;

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...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 '''''Aim 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.</span><ref><u>http://incarnateword.in/cwm/07/14-december-1955#p18</u></ref>Psychic Being'''''

<div style=The aim of the psychic being is to form an individual being, individualised, "color:#007cd5;personalised">around the divine centre. Normally, all the experiences of the external life (The Mother; 14 Decemberunless 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, 1955)which will allow it to realise this attitude towards the Divine. <ref>http://incarnateword.in/cwm/04/24-february-1951#p39</divref>

== The Paradox = Evolution of the Ego Psychic ===

<span style="background-color:transparent;color:#000000;">The ego This is what helps happens. Let us to individualise ourselves take a divine spark which, through attraction, through affinity and selection, gathers around it a beginning of psychic consciousness (this work is already very perceptible in animals—don't think you are exceptional beings, that you alone have a psychic being and what prevents us from becoming divinethe rest of creation hasn't. It begins in the mineral, it is like thata little more developed in the plant, and in the animal there is a first glimmer of the psychic presence). Then there comes a moment when this psychic being is sufficiently developed to have an independent consciousness and a personal will. Put that together And then after innumerable lives more or less individualised, it becomes conscious 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 which its next life will be passed. Here I must tell you a very important thing: the psychic being can progress and form itself only in the physical life and upon earth. As soon as it leaves a body, it enters into a rest which lasts for a more or less long time according to its own choice and its degree of development—a rest for assimilation, for a passive progress so to say, a rest for passive growth which will find the egoallow this same psychic being to pass on to new experiences and make a more active progress. Without But after having finished one life (which usually ends only when it has done what it wanted to do), it will have chosen the egoenvironment where it will be born, as the world is organisedapproximate place where it will be born, there would the conditions and the kind of life in which it will be no individualborn, and with a very precise programme of the ego experiences through which it will have to pass to be able to make the world cannot become divineprogress it wants to make.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/0304/the24-february-ego1951#p14</u>p22</ref></span>

<span style="background-color:transparent;color:#000000;">Certainly, if one were to lose one's ego too soon, from The soul is the eternal essence at the vital and mental point centre of view one would again become an amorphous massthe psychic being. The ego soul is surely the instrument for individualisation, that is, until one is an individualised in fact like a divine spark which puts on many states of beingof increasing density, constituted in himself, down to the ego most material; it is an absolutely necessary factor. If one had the power of abolishing inside the ego ahead of time, one would lose one's individuality. But once the individuality has been formedbody, within the ego becomes not only useless but harmful. And only then comes the time when it must be abolished. But naturallysolar plexus, as it has taken so much trouble to build yousay. These states of being take form and develop, it does not give up its work so easilyprogress, become individualised and it asks for perfected in the reward course of its effortsmany earthly lives and form the psychic being. When the psychic being is fully formed, that it is, to enjoy aware of the consciousness of the individualitysoul and manifests it perfectly.</span><ref><u>http://incarnateword.in/cwm/0716/121-januaryfebruary-19551967-1#p25</u>p2</ref>

<div style="color:#007cd5;"center>(The Mother; 12 January, 1955)~</divcenter>

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

<span style="background-color:transparent;color:#000000;"center>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></refcenter>

The soul individualises itself and progressively transforms itself into a psychic being. <div style="colorref>http://incarnateword.in/cwm/16/28-july-1960#007cd5;">(The Mother; 28 November, 1956)p2</divref>

<span style="background-colorThere are in the psychic being two very different kinds of progress:transparent;color:#000000;">So, for everyone—except for those who are born freeone consisting in its formation, building 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 obviously very rare—for everyone this state only a spark of reason, the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of efforta growing child. It is a thing in the making. For a long time, desire, individualisation and solid physical balance in accordance with most human beings the ordinary mode of living psychic is indispensable to begin with, until a being in the time one becomes making. It is not a fully individualised, fully conscious beingand master of itself and it needs all its rebirths, when one must give up all these things after another, in order to build itself and become a spiritual beingfully conscious.</span> <ref><u>http://incarnateword.in/cwm/0805/285-novemberaugust-19561953#p15</u>p2</ref>

<span style="background-color:transparent;color:#000000;">...to begin with, a tremendous labour is required to individualise oneself, == Individualisation and afterwards one must demolish all that has been done in order to progress. </span><span stylethe Purusha =="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>

&nbspBut in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence;if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p4</ref>

<div style="color:#000000;">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 ''''' The Purusha and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts It's Experience of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way.</div>Individualisation '''''

But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation abolished? does the Purusha cease to exist or does he become the world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be so. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises: but the mind no longer thinks of a limited temporary individualisation as all ourselves but only as a wave of becoming thrown up from the sea of its being or else as a form or centre of universality. The soul still makes the world-becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience. <ref><u>http://incarnateword.in/cwsa/3121/egothe-eternal-and-itsthe-formsindividual#p1</u>p5</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 and also self-satisfied, doesn't it?... But granting that this difficulty has been overcome, well, == The Psychic Presence 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>Vital World ===

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. <ref><u>http://incarnateword.in/cwm/0904/171-septembermarch-19581951#p20</u>p34</ref>

<div style="color:#007cd5;">(== The Mother; 17 September, 1958)</div>Psychic in the Realm of Matter ===

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

<span style="background-color:transparent;color:#000000;">It But this sort of progress has an end. There comes a time when the being is purposelyfully developed, mind youfully individualised, that I have not mentioned the ego as 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 causes of the sense of individualityhuman being, so to say, is born free. For the ego being a falsehood He is not tied to circumstances, to surroundings, to his origin and an illusionatavism, like ordinary people. He comes into the world with the sense purpose of individuality would itself be false and illusory (as Buddha and Shankara affirm)doing something, with a work to carry out, whereas the origin a mission to fulfill. From this point of individualisation being view his progress in the Supreme Himselfgrowth has come to an end, that is, the ego it is not indispensable for him to take birth again in a body. Till then rebirth is only a passing deformationnecessity, necessary for it is through rebirth that he grows; it is in the momentphysical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, which will disappear when its utility he is overfree, when the Truth-Consciousness in this sense that he can take birth or not, at will be established.</span><span style="background-color:transparent;color:#007cd5;">So there, one kind of progress stops. <ref><u>http://incarnateword.in/cwm/0405/35-marchaugust-19511953#p31</u>p3</ref></span><span style="background-color:transparent;color:#007cd5;">(The Mother; 3 March, 1951)</span>

= Cosmos & The Individual For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves, — and transcended it, — can our individuality be complete. <ref>http://incarnateword.in/cwsa/22/the- Manifestations of the Transcendent Self =gnostic-being#p9</ref>

<div style="color:#000000;">Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is in each == Psychic Being and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace.</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/cwsacwm/2115/the18-eternaljanuary-and-the-individual1951#p9</u>p18</ref>

== The Purusha First 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 Its Experience 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 Individualisation ==it. <ref>http://incarnateword.in/cwm/06/28-july-1954#p44</ref>

<div style="color:#000000;"center>But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation abolished? does the Purusha cease to exist or does he become the world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be so. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises: but the mind no longer thinks of a limited temporary individualisation as all ourselves but only as a wave of becoming thrown up from the sea of its being or else as a form or centre of universality. The soul still makes the world-becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience.~</divcenter>

So long as one does not exist, one can give nothing. And for 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. <ref><u>http://incarnateword.in/cwsacwm/2106/the-eternal-and28-thejuly-individual1954#p5</u>p46</ref>

<div style="color:#000000;">The Purusha is aware of And then, later, one offers all other individuals as selves this to the Divine. Years of himself; he may by a dynamic union work are needed. You must not only...(silence)... become aware conscious of their mental and practical action as occurring yourself, conscious in his universal consciousnessall 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, just coherent, fully conscious being. And as he this divine centre is aware itself already consecrated (Mother makes a gesture of his own mental and practical action; he may help offering) entirely to determine their action by subjective union with them: but still there is a practical difference. The action of the Divine in himself , if everything is that with which he organised harmoniously around it, everything is particularly and directly concerned; the action of consecrated to the Divine in his other selves is that with which he is universally concerned, not directly. And so, but through and by his union with them and with when the Divine. The individual therefore exists though he exceeds thinks it proper, when the little separative ego; time has come, when the universal exists and work of individualisation is embraced by him but it does not absorb and abolish all individual differentiationcomplete, even though by his universalising himself then the limitation which we call Divine gives you permission to let your ego merge in Him, to live henceforward only for the ego is overcomeDivine. <ref>http://incarnateword.in/cwm/06/28-july-1954#p57</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p7</ucenter>~</refcenter>

<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 '''Raison d'être (Reason 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>)'''

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. <ref><u>http://incarnateword.in/cwsacwm/2404/the3-actionmarch-of-the-divine-shakti1951#p10</u>p29</ref>

== What is Spiritual IndividualityHow can one Individualise? ==

<div style="color:#000000;">Spiritual individuality means that each individual self or spirit is a centre = Awakening of self-vision and all-vision; the circumference—the boundless circumference, as we may say,—of this vision may be the same for all, but the 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 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 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 same cosmic things, yet always with an individual difference. This self-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 self-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.</div>Responsibility ==

Surely, one has a big responsibility, it is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of development; otherwise it could be said that it is the whole earth which has the responsibility. The more conscious and individualised one becomes, the more should one have the sense of responsibility. But this is what happens at a given moment; one begins to think that 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 to me the most logical way of entering upon the 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 it?" (The Mother, 24 March, 1951) <ref><u>http://incarnateword.in/cwsacwm/2104/brahman-purusha-ishwara24-mayamarch-prakriti-shakti1951#p21 </u>p31</ref>

== The Gnostic Individual Process of Individualisation ==

<div style="color:#000000“..the suppleness needed to follow the movement of Becoming;">The gnostic individual would be in suppleness, that is, the world and capacity for de-crystallisation—the whole period of the world, but would also exceed it life spent in his consciousness individualisation is a period of conscious and live in his self of transcendence above it; he would deliberate crystallisation, which later has to be universal but free in the universe, undone. Becoming a conscious and individual but not limited by being is a separative individuality. The true Person is not an isolated entity, his individuality is universalconstant crystallization—constant and deliberate—of all things; for he individualises and afterwards one must make the universe: it is at opposite movement, constantly, and also, even more so, deliberately. At the same time divinely emergent , one must not lose the benefit, in a spiritual air the consciousness, of transcendental infinity, like a high cloudwhat one has acquired by individualisation.” <ref>http://incarnateword.in/cwm/10/aphorism-surpassing summit; for he individualises the divine Transcendence.69#p25</divref>

<div style="color:#007cd5;"><ref><u>http://incarnateword.in/cwsa/22/the-gnostic-being#p8</u></ref></div>= The Need for Education ==

<div style="color:#000000;"center>For his experience of cosmic existence will be, by its form of nature and by an individualised centration, that of one living in the universe but, at the same time, by self-diffusion and extension in oneness, that of one who carries the universe and all its beings within him. This extended state of being will not only be an extension in oneness of self or an extension in conceptive idea and vision, but an extension of oneness in heart, in sense, in a concrete physical consciousness. He will have the cosmic consciousness, sense, feeling, by which all objective life will become part of his subjective existence and by which he will realise, perceive, feel, see, hear the Divine in all forms; all forms and movements will be realised, sensed, seen, heard, felt as if taking place within his own vast self of being. The world will be connected not only with his outer but with his inner life. He will not meet the world only in its external form by an external contact; he will be inwardly in contact with the inner self of things and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they themselves will not be aware, act upon all with an inner comprehension, encounter all with a perfect sympathy and sense of oneness but also an independence which is not overmastered by any contact. His action on the world will be largely an inner action by the power of the spirit, by the spiritual-supramental idea-force formulating itself in the world, by the secret unspoken word, by the power of the heart, by the dynamic life-force, by the enveloping and penetrating power of the self one with all things; the outer expressed and visible action will be only a fringe, a last projection of this vaster single total of activity.~</divcenter>

An individualised mind is something extremely rare, which comes only after a long education... <ref><u>http://incarnateword.in/cwsacwm/2209/the20-gnosticfebruary-being1957#p16</u>p6</ref>

== Perception Beyond a Narrow Individuality The Individualisation of the Parts of the Being ==

<div style="color:#000000;">It 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 when concentrated but not contained in the body. The vital also goes beyond the veil body, but it is rent and more concentrated upon the divided body. The mind overpowered, silent and passive however is such a supple substance that it is sufficient to think about a supramental action person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind itself gets back is there; distance, so to the Truth of thingssay, does not exist. There we find a luminous mentality reflectiveOf course, obedient and instrumental to have a mind centralised around the divine Realbody requires good training. Few people have a mind with a well-Idea. There we perceive what the world really defined form: it is; we know in every way ourselves in others and as otherslike clouds which roll, others as ourselves and all as the universal come and self-multiplied Onego. We lose the rigidly separate individual standpoint which is the source Even to have a vital with a form similar to that of all limitation and error. Stillyour physical body, we perceive also that all that the ignorance of Mind took for the truth was in fact truthan analogous form, but truth deflectedit must be very much individualised, mistaken and falsely conceivedvery much centralised. We The mind still perceive the divisionmore; it must be completely individualised, the individualisingcentralised, organised around the atomic creation, but we know them and ourselves for what they and we really arepsychic centre in order to have a definite form. <ref>http://incarnateword.in/cwm/04/10-march-1951#p17</divref>

<ref><u>http://incarnateword.in/cwsa/21/mind-and-supermind#p19</ucenter>~</refcenter>

== Growth Towards Integral SelfBut 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>http://incarnateword.in/cwm/04/10-Knowledge ==march-1951#p23</ref>

<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 to a greater inner existence and consciousness and a true self-being and become aware too == The Importance of the not-self outside it also as self,</div>Body in Individualisation ===

If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being 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. <ref><u>http://incarnateword.in/cwsacwm/2106/knowledge28-byjuly-identity-and-separative-knowledge1954#p9</u>p47</ref>

== Diversity in Unity, That Leads to Unity in Diversity = Individualisation of the Vital Being ===

<span style="background-color:transparent;color:#000000;">And that is From the great mystery vital point of creationview, take the case of a great musician who has worked all his life to make his external being a good instrument for it is the same consciousness, the Consciousness is one. But the very moment music; he has organised this Consciousness manifests itselfvital power in his body for playing music; well then, exteriorises itselfhis hands, deploys itselffor instance, it divides itself into innumerable fragments for the need of expansionare so individualised in their ability to play, and each one of these fragmentations has been the beginningthat they can persist subtly even after death, the origin of an individual being. The origin of every individual with their form is the law of this , a form or analogous to the truth of this form. If there were no law, no truth of each old physical 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 They float 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 vital world and finally are attracted by people who have similar capacities; they try to become separate individualities. So the individual being seems constantly to go farther and farther away from its origin by the very necessity of individualisationidentified with them. But once this individualisation, that A person who issensitive enough, this awareness of the inner truth is completereceptive enough, it becomes possiblecan become identified with these hands and execute wonderful things, profit by an inner identification, to re-establish in all the multiplicity the original unity; that is the raison d'être individualisation 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 past life of Himselfthese hands.</span> <ref><u>http://incarnateword.in/cwm/04/310-march-1951#p29</u>p24</ref>

<div style="color:#007cd5;"center>(The Mother; 3 March, 1951)~</divcenter>

== Divine Life “..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 Practical Mutuality Founded vision.” <ref>http://incarnateword.in Essential Unity ==/cwm/10/aphorism-15#p4</ref>

<div style="color:#000000;">The normal experience == Individualisation 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>Mental Being ===

… the extent to which the mental being is formed and individualised varies greatly from one individual to the next. In the great mass of human beings the mind is something fluid which has no organisation of its own, and therefore it is not a personality. <ref><u>http://incarnateword.in/cwsacwm/2110/the-eternal-andaphorism-the-individual11#p10</u>p3</ref>

<div style="color:#000000;">A psychic entity is there behind these occult activities which 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 true support of our individualisation; the ego is only an outward false substitute: body for its existence, and it is this secret soul that supports and holds together our self-experience and world-experience; therefore survives the body. The earth's mentalatmosphere is filled with beings, vitalmental personalities which lead an entirely independent existence, physical, external ego is even after the disappearance of the body; they can reincarnate in a superficial construction of Nature. It is only new body when we have seen both our self and our nature as a whole, in the depths as well as on the surfacesoul, that we can acquire a is to say, the true basis Self, reincarnates, thus carrying with it the memory of knowledgeits previous lives.<ref>http://incarnateword.in/cwm/10/aphorism-11#p4</divref>

<ref><u>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p15</ucenter>~</refcenter>

== The Evolution of the Psychic Helpful Practices ==

<span style="background-color:transparent;color:#000000;">This is what happens. Let us take a divine spark which, through attraction, through affinity and selection, gathers around it a beginning '''The Three Processes of psychic consciousness (this work is already very perceptible in animals—donIntegral Yoga''t think you are exceptional beings, that you alone have a psychic being and the rest of creation hasn't. It begins in the mineral, it is a little more developed in the plant, and in the animal there is a first glimmer of the psychic presence). Then there comes a moment when this psychic being is sufficiently developed to have an independent consciousness and a personal will. And then after innumerable lives more or less individualised, it becomes conscious 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 which its next life will be passed. Here I must tell you a very important thing: the psychic being can progress and form itself only in the physical life and upon earth. As soon as it leaves a body, it enters into a rest which lasts for a more or less long time according to its own choice 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 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 make.</span><ref><u>http://incarnateword.in/cwm/04/24-february-1951#p22</u></ref>

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. <div style="colorref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#007cd5;">(The Mother; 24 February, 1951)p20</divref>

<span style="background-color:transparent;color:#000000;">The soul This, in short, is the eternal essence at the centre demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of the psychic our being. The soul is in fact like to be resolved into a continuous and a divine spark which puts on many states of being of increasing densitydevoted self-giving to the Eternal. All our actions, down to not less the smallest and most material; it is inside ordinary and trifling than the bodygreatest and most uncommon and noble, within the solar plexus, so to saymust be performed as consecrated acts. These states of being take </span><span style="background-color:transparent;color:#000000;">form and develop, progress, become </span><span style="background-color:transparent;color:#000000;">'''Our individualised'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">and perfected nature must live in the course single consciousness of many earthly lives an inner and form the psychic beingouter movement dedicated to Something that is beyond us and greater than our ego. When No matter what the psychic being gift or to whom it is fully formedpresented by us, it is aware of the there must be a consciousness of in the soul and manifests act that we are presenting it perfectlyto the one divine Being in all beings.</span><ref><u>http://incarnateword.in/cwmcwsa/1623/1the-februarysacrifice-1967the-triune-path-and-the-1lord-of-the-sacrifice#p2</u>p8</ref><span style="background-color:transparent;color:#000000;"> </span>

<div style="color:#007cd5;">(The Mother; 1 February, 1967)</div>Beyond Individualisation =

&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:#000000;"center>The essence of the soul is divine, but the soul (the psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin.~</span><ref><u>http://incarnateword.in/cwm/17/24-january-1935#p2</u></refcenter>

Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is in each and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace. <div style="colorref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#007cd5;">(The Mother; 24 January, 1935)p9</divref>

<span style="background-color:transparent;color:#000000;">It is always pure. But it is either more or less individualised The cosmic being can only know and independent in its action. What is psychic in possess the being is always pure, transcendent unity by its very definition, for it is that part of the being which is in contact with ceasing to be cosmic; the Divine individual can only know and expresses possess the truth of cosmic or 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 transcendental unity by ceasing from all individuality and independent. There are all the gradations between the twoindividualisation.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwmcwsa/0521/16the-decembereternal-1953and-the-individual#p15</u>p12</ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 16 December, 1953)</span>

== The Growth of the Psychic Presence Into the Psychic Being Divine Individualisation ==

<span style="background-color:transparent;color:#000000;">With regard to … stage comes by the evolution upwards, it is more correct to speak increasing manifestation of the psychic presence than Divine, the psychic Ishwara in all our beingand action. This is when we are constantly and uninterruptedly aware of him. For it 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 psychic presence which little by little becomes existence of the psychic beingJiva. In each evolving form there All our consciousness is his consciousness, all our knowledge is this presencehis knowledge, but it all our thought is not individualised. It his thought, all our will is something which his will, all our feeling is capable his Ananda and form of growth his delight in being, all our action is his action. The distinction between the Shakti and follows the movement of Ishwara begins to disappear; there is only the evolution. It is not a descent conscious activity in us of the involution from above. It is formed progressively round Divine with the spark great self of the Divine Consciousness which behind and around and possessing it; all the world and Nature is meant seen to be only that, but here it has become fully conscious, the Maya of the ego removed, and the centre Jiva is there only as an eternal portion of his being, aṁśa sanātana, put forth to support a growing being which becomes divine individualisation and living now fulfilled in the psychic being when it is at last individualised. It is this spark that is permanent complete presence and gathers round itself all sorts power of elements for the formation Divine, the complete joy of that individuality; the true psychic Spirit manifested in the being . This is formed only when the psychic personality is fully grown, fully built up, round highest realisation of the perfection and delight of the eternal divine sparkactive oneness; for beyond it attains its culminationthere could be only the consciousness of the Avatara, its total fulfilment if the Ishwara himself assuming a human name and when it unites with a being or personality from aboveform for action in the Lila.</span><ref><u>http://incarnateword.in/cwmcwsa/0324/psychicthe-presenceaction-andof-psychicthe-being-realdivine-origin-of-race-superiorityshakti#p1</u>p10</ref>

== The Progress of the Psychic Over Many Births Spiritual Individuality ==

<div style="color:#000000Spiritual individuality means that each individual self or spirit is a centre of self-vision and all-vision;">There are in the psychic being two very circumference—the boundless circumference, as we may say, of this vision may be the same for all, but the centre may be different kinds of progress: one consisting , not located as in a spatial point in its formationa spatial circle, building and organisation. For the psychic starts by being only but a psychological centre related with others through a kind coexistence of tiny divine spark within the diversely conscious Many in the universal being. Each being and out of this spark in a world will emerge progressively an independent conscious see the same world, but see it from its own self-being having according to its own action and way of self-nature: for each will. The psychic being at manifest its origin is only a spark own truth of the divine consciousness Infinite, its own way of self-determination 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 meeting the cosmic determinations; its vision by the law of unity in variety will no doubt be fundamentally the making. For a long timesame as that of others, but it will still develop its own differentiation, in most —as we see all human beings conscious in the psychic is a being in one human way of the makingsame cosmic things, yet always with an individual difference. It is This self-limitation would be, not fundamental, but an individual specialisation of a fully individualisedcommon universality or totality; the spiritual individual would act from his own centre of the one Truth and according to his self-nature, fully conscious being but on a common basis and master of itself not with any blindness to other-self and it needs all other-nature. It would be consciousness limiting its rebirths, one after anotheraction with full knowledge, not a movement of ignorance. <ref>http://incarnateword.in order to build itself and become fully conscious./cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p21 </divref>

The 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 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. <div style="colorref>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#007cd5;">(The Mother; 5 August, 1953)p16</divref>

== Rebirth Individualisation and the Constancy of the Psychic Being Inconscience ==

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...there The inconscient is a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable errornot individualised and when you go down into the inconscient in yourself, though it is true that parts the inconscient of their being are amalgamated with others and so act through new bodiesmatter. Their whole being is not reborn, because of the simple fact One can't say that what they evidently mean by their "self" is not a real individualised entity but their exterior personalityeach individual has his own inconscient, the personality composed of the outward name and form. Hence it is wrong to say for 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 already be right only if you said that the same line a beginning of consciousness uses both A and B as the instruments of its manifestationindividualisation.. 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/0315/vital6-conversionjanuary-rebirth-and-personal-survival1951#p4</u>p14</ref>

<span style="background-color:transparent;color:#000000;">The 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 only upon earth that not possible to conceive of a light—the supramental light, for example—that would have the psychic being gets its experiences power to individualise itselfthe inconscient. Hence there is an almost absolute interdependence between But, through a conscious, individualised being, this light can be brought down into the psychic world inconscient and the earthgradually make it conscious.</span><ref><u>http://incarnateword.in/cwm/0415/16-marchjanuary-1951#p25</u>p15</ref><div style="color:#007cd5;">(The Mother; 10 March, 1951)</div>

== The Psychic Presence in Individualisation and the Vital World =Supermind =

<div style="color:#000000;">As soon as The individualisation of states of being which have so far never been conscious in man, that is to say, there is organic lifeare superposed states of consciousness, the vital element comes inand there are new regions which have never yet been manifested on earth, and it which Sri Aurobindo called supramental. It is that, this vital element which gives to flowers was the sense of beautysame idea. It That is not perhaps individualised in the sense we understand it, but it is a sense of one must go into the species and depths or the species always tries to realise it. I heights of creation which have noticed a first rudiment of the psychic presence and vibration in vegetable lifenever been manifested upon earth, and truly this blossoming one calls a flower is the first manifestation become conscious of the psychic presence. The psychic is individualised only in manthat, but and manifest it was there before him; but on earth. Sri Aurobindo called it is not the same kind Supermind. I simply say these are states of individualisation as being which were never yet conscious in man, it (that is more fluid: it manifests as force, as consciousness rather than as individualitythat man has so far never been aware of them). Take One must get identified with them, then bring them into the rose, for example; its great perfection of formouter consciousness, colour, scent expresses an aspiration and a psychic givingmanifest them in action. <ref>http://incarnateword. Look at a rose opening in the morning at the first touch of the sun, it is a magnificent self/cwm/05/11-november-giving in aspiration.1953#p24</divref>

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. <div style="colorref>http://incarnateword.in/cwsa/22/the-ascent-towards-supermind#007cd5;">(The Mother; 1 March, 1951)p5</divref>

== Full Individualisation 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 the 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 End last, for there are farther ranges of Psychic Progress ==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;">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 Gnostic Individual ==

<span style="background-color:transparent;color:#000000;">If there were no psychic in Matter, it The gnostic individual 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 world and of the Divine can be direct world, but would also exceed it in his consciousness and all human beings can live in his self of transcendence above it; he would be told, "You carry universal but free in the Divine within youuniverse, and you have only to enter within yourself and you will find Himindividual but not limited by a separative individuality." It The true Person is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more consciousnot an isolated entity, more formed, more conscious and more independent also. It his individuality is individualised in human beings. But universal; for he individualises the universe: it is at the same time divinely emergent in a speciality spiritual air of the earth. It is transcendental infinity, like a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to high cloud-surpassing summit; for he individualises 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.Transcendence.</span><ref><u>http://incarnateword.in/cwmcwsa/0622/9the-junegnostic-1954being#p28</u>p8</ref><div style="color:#007cd5;">(The Mother; 9 June, 1954)</div>

<div style="color:#000000;">It organises itself around it and enters into contact with it. The psychic is moved For his experience of cosmic existence will be, 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 its 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 nature and permanent. The psychic being is a progressive beingby an individualised centration, 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 living in the universe but, 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 itby self-diffusion and extension in oneness, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious that of the eternal Truth within oneself and one sees that it is who carries the purpose of life universe and the guide all its beings within him. This extended state 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 will not only be a conscious contact, but something that governs your life.</div> <ref><u>http://incarnateword.an extension in oneness of self or an extension 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 conceptive idea 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 Julyvision, 1960)</span> &nbsp; &nbsp; = The Physical, Vital and Mental = == The Importance but an extension of the Body oneness in Individualisation == <span style="background-color:transparent;color:#000000;">If your body were not made heart, in the rigid form it is—for it is terribly rigidsense, 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 concrete 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 Divineconsciousness." But this was absolutely necessary, for without this... if you simply went out of your body (most of you can't do it because He will have the vital being is hardly more individualised than the physical)cosmic consciousness, if you came out of your body and went into the vital worldsense, you would see that all things there interminglefeeling, they are mixed, they divide; by which all kinds objective life will become part of vibrations, currents of forces come his subjective existence and goby which he will realise, struggleperceive, try to destroy one anotherfeel, take possession of each othersee, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality hear the Divine in all this. These are forces, forms; all forms and movementswill be realised, desiressensed, vibrations.</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p47</u></ref> <div style="color:#007cd5;">(The Mother; 28 Julyseen, 1954)</div> == The Individualisation of the Subtle Bodies == <span style="background-color:transparent;color:#000000;">You knowheard, 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 felt as if taking place within his own domainsvast self of being. The mind more so, for it is hardly held within the body, it is world will be connected not only concentrated with his outer 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, mentallyhis inner life. If you think strongly of a place, a part of your mind is there; distance, so to say, does He will not exist. Of course, to have a mind centralised around meet the body requires good training. Few people have a mind with a well-defined world only in its external 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, by an analogous form, it must be very much individualised, very much centralised. The mind still moreexternal contact; it must he will be completely individualised, centralised, organised around the psychic centre inwardly 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 contact with 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 inner self of things and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. </div> <ref><u>httpbeings://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 he will meet consciously 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 inner as well as instruments to play the piano and always try to incarnate in the hands their outer reactions; he will be aware of someone playing the piano. I have known some cases that within them of people who, as which they were about to play, felt as though other hands entered into theirs and started playing really marvellously, in a way they could themselves will 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 Octoberbe aware, 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 act upon 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 thingsan inner comprehension, profit by encounter 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 perfect sympathy and with the memory sense 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 oneness but also an independence which has no organisation of its own, and therefore it is not a personalityovermastered by any contact. </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 mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends His action 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 world will be largely an entirely independent existence, even after inner action by the disappearance power of the body; they can reincarnate in a new body when the soulspirit, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives.</span><ref><u>http://incarnateword.in/cwm/10/aphorism-11#p4</u></ref> &nbsp; <div style="color:#000000;">Mind is by the final individualising operation of the allspiritual-comprehending and allsupramental idea-apprehending Supermind, the process by which its consciousness works individualised force formulating itself in each form from the standpoint proper to it and with the cosmic relations which proceed from that standpointworld,</div> <ref><u>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p2</u></ref> == The Subconscient, Conscient and by the Superconscient == <div style="color:#000000;">The Transcendentsecret unspoken word, by 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 power of self-formation, Its Maya, to make a scheme of Itself in the complementary terms of unity and multiplicityheart, and this multiple unity It establishes in by the three conditions of the subconscientdynamic life-force, by the conscient enveloping and penetrating power of the superconscient. For actually we see that the Many objectivised in form in our material universe start self one 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 emergeall things; but it applies its perception of unity to the form outer expressed and surface visible action and, failing to take account of all that operates behind, fails also to realise that it is not will be 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.</div> <ref><u>http://incarnateword.in/cwsa/21/the-destiny-of-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 the inconscient in yourselffringe, it is the inconscient of matter. One can't say that each individual has his own inconscient, for that would already be a beginning of individualisation...</span><ref><u>http://incarnateword.in/cwm/15/6-january-1951#p14</u></ref> <div style="color:#007cd5;">(The Mother; 6 January, 1951)</div> == Transformation last projection of the Inconscient == <span style="background-color:transparent;color:#000000;">The 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 vaster single total 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 inconscient and gradually make it consciousactivity.</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>

<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 there is a fixed form was needed in order common misconception about rebirth. People believe that the organised individual consciousness might have it is they who are reincarnated, yet this is a stable support. And yet palpable error, though it is the fixity of the form true that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment parts of life-forces or consciousness-forces were impossible without it their being are amalgamated with others and without these there would have been lacking the first conditions so act through new bodies. Their whole being is not reborn, because of organised existence on the plane of matter. But simple fact that what they evidently mean by their "self" is not 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 real individualised entity but their exterior personality, the movements personality composed 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 outward name and disharmony between the form and the force . Hence it is wrong to say that presses upon it, a complete dissolution of the form A is unavoidable. reborn as B: A new form must be created; is a new harmony personality organically distinct from B and parity made possiblecannot be said to have reincarnated as B. This is You would be right only if you said that the true significance same line of death consciousness uses both A and this is B as the instruments of its use in Naturemanifestation. But if For, what does remain constant is the form can become more quick and pliant and psychic being which is not the cells of the body can be awakened to change with the changing consciousnessoutward personality at all, there would be no need of a drastic dissolutionbut something deep within, death would be no longer inevitablesomething which is not the exterior name and form.</span>” <ref><u>http://incarnateword.in/cwm/03/5vital-conversion-rebirth-and-maypersonal-1929survival#p21</u>p4</ref>

<div style="color:#007cd5;">(The Mother; 5 May, 1929)</div>= Why Death? ==

== DeathIt 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, Desire 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 Strife 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 Trinity 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 Divided Living ==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>http://incarnateword.in/cwm/03/5-may-1929#p21</ref>

<div style="color:#000000;">The struggle of limited forces increasing their capacity by that struggle under the driving impetus of instinctive or conscious desire is therefore the first law of Life. As with desire, so with this strife; it must rise into a mutually helpful trial of strength, a conscious wrestling of brother forces in which the victor and vanquished or rather that which influences by action from above and that which influences by retort of action from below must equally gain and increase. And this again has eventually to become the happy shock of divine interchange, the strenuous clasp of Love replacing the convulsive clasp of strife. Still, strife is the necessary and salutary beginning. Death, Desire and Strife are the trinity of divided living, the triple mask of the divine Life-principle in its first essay of cosmic self-affirmation.</div>= Immortality ==

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. <ref><u>http://incarnateword.in/cwsacwm/2110/deathaphorism-desire-and-incapacity11#p13</u>p5</ref>

== <span style="background-color:transparent;color:#00000a;"center>Immortality - The Individualised Expression of the Universal Self~</spancenter> ==

<span style="background-color:transparentBy individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence;color:#000000;">But this is not what Sri Aurobindo calls Immortality. Immortality it is a life without beginning or end, without birth or death, which is altogether independent figment of our mental conceptions useful and necessary to express a partial and practical truth. But the body. It difficulty is that the life of 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 Selfreason to contradict it, the essential being and that taken by itself it contains a constant element of falsity. Thus when we speak of each an individualwe mean ordinarily an individualisation of mental, and it is not vital, physical being separate from the universal Selfall other beings, incapable of unity with them by its very individuality. And this essential being has a sense If we go beyond these three terms of mind, life and body, and speak of oneness with the universal Self; it is in fact a personifiedsoul or individual self, we still think of an individualised expression being separate from all others, incapable of the universal Self unity and has neither beginning nor endinclusive mutuality, neither life nor death, it exists eternally capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that is what is immortal. When by the true individual we are fully mean nothing of the kind, but a conscious power of this Self we participate in its eternal lifebeing of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and we therefore become immortalimmortality.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwmcwsa/1021/aphorismthe-11eternal-and-the-individual#p5</u>p10</ref></span>

= <span style="background-color:transparent;color:#00000a;">The Supermind</span> 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 Individualisation One Being personalised would pass through various forms of becoming at fancy or according to some law of the consequences of action, till the Supermind ==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>

<span style="background-color:transparent;color:#000000;"center>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. ~</span><ref><u>http://incarnateword.in/cwm/05/11-november-1953#p24</u></refcenter>

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. <div style="colorref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#007cd5;">(The Mother; 11 November, 1953)p10</divref>

<div style="color:#000000;">All action, all mental, vital, physical activities in When the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic individualised consciousness rises to and individual lives in that 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 doingcosmic play, 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 then even in them and organisation of them have to be worked out mechanically without any beginning of participationfull action, initiation or conscious awareness even in the individual object which emerges as the first dumb result and inanimate field possession of her action and creation. In animal life the Force begins to become slowly conscious on lower being the surface and puts forth Jiva remains still one with the formLord, and there is 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 bondage and no other choice or will than that which is imposed on it by its formed naturedelusion. In human mind there He is the first appearance of an observing intelligence that regards what is being done and in possession of a will Self and choice that have become conscious; but released from the consciousness is still limited and superficialego. <ref>http: the knowledge also is limited and imperfect, it is a partial intelligence, a half under standing, groping and empirical //incarnateword.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 /cwsa/23/the seeing, according to -release-from-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.-ego#p12</divref>

== Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The Supramental Manifestation possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation and persist in other figures when he has passed beyond the vital animal into a highly individualised mental and spiritual progress. <ref>http://incarnateword.in/cwsa/23/standards-of-conduct-and its Individualisation ==-spiritual-freedom#p12</ref>

<span style="background-color:transparent;color:#000000;"center>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 the 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.~</span><span style="background-color:transparent;color:#000000;"> </span><ref><u>http://incarnateword.in/cwm/03/the-supramental-realisation#p2</u></refcenter>

= <span style=To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self?—the Self which is above all intermixture, that is, what I call the Truth of your being. And as long as you are not conscious of the Truth of your being, you are moved by all kinds of things, without taking any note 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 in truth it is the collectivity which thinks "background-color:transparent;color:#00000a;like that">It . The mass is always inferior to the individual. Take individuals with similar qualities, of similar categories, well, when they are alone these individuals are at least two degrees better than people of the same category in a crowd. There is a mixture of obscurities, a mixture of unconsciousness, and inevitably you slip into this unconsciousness. To escape this there is all but one means: to become conscious of oneself, more and more conscious and more and more attentive. <ref>http:/span><span style="background/incarnateword.in/cwm/04/13-january-color:transparent;color:1951#00000a;">Lilap26</spanref> =

<div style="color:#000000;"center>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 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.~</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/2206/the-philosophy14-ofapril-rebirth1954#p22</u>p25</ref>

<div style="color:#000000;">When 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 individualised consciousness rises 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 lives 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 that truth 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 cosmic playideal they saw—usually they reached a certain point, then even in full actionstopped there, even in possession of 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 lower being earth, the Jiva remains still 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 with isolates oneself physically, to do so vitally and mentally. There is the Lordvast 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 bondage ; but it is as though all had to reach a certain level for one to be able to take one's spring and no delusiongo farther.... He is in possession Surely the individual will always be ahead of Self the mass, there's no doubt about that, but there will always be a proportion and released from the egoa relation. <ref>http://incarnateword.in/cwm/05/7-october-1953#p47</divref>

<ref><u>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p12</u></ref> = Recommended Practices = == The Three Processes Individualisation of Integral Yoga Animals == <div style="color:#000000;">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.</div>

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|}