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>

<span 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></span>

== 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 All-Will and therefore with the All-Forceego to accept its own dissolution. <ref><u>http://incarnateword.in/cwsacwm/2116/death-desire7-anddecember-incapacity1968#p5</u>p2</ref></div>

<span style="background-color:transparent;color:#000000;">It's indispensable for you to have a frame in which you can learn how to form yourself. If you did your work ..before speaking 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, theremerging one's </span><span style="background-color:transparent;color:#000000;">not a single child who would do itego in the Divine, he wouldn't even one must first 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, little what one must, step by step.is.The ego is there. That Its necessity is to saythat you become conscious, if everyone had to go through independent beings, individualised—I mean in the whole experience needed for the formations see of an individuality, he would independent—that you may not 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 thispublic square where everything goes criss-cross!" Read, learn, study and then, in the material field, That you will be taught to do this may exist in this way, yourselves. That is why there is an ego. It is like that in ; that wayis why also there is a skin, this again in this way (gestures)like that... Once you know a littlethough truly, you can find your own method, if you have even physical forces pass through the genius for it! But first one must stand on one's own feet and know how to walkskin. It There is very difficult to learn a vibration which goes a certain distance. But still, it all alone. It's like the skin that for everyone. One must form oneself. Therefore, prevents us from blending into one needs educationanother. </span> <ref><u>http://incarnateword.in/cwm/06/28-july-1954#p59</u>p56</ref>

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

<span style=The "background-color:transparent;color:#000000;I">An individualised mind 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 something extremely rarediscovered, which comes only after a long education; </span>the utility of the ego is over and this formation has to disappear—the true being is felt in its place. <ref><u>http://incarnateword.in/cwmcwsa/0928/20the-true-being-and-the-februarytrue-1957consciousness#p6</u>p2</ref><span style="background-color:transparent;color:#007cd5;"> </span>

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

== Birds 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 that time one can make an effort to get rid of a same Feather… it. ==<ref>http://incarnateword.in/cwm/06/22-september-1954#p42</ref>

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

Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things; <div style="colorref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#007cd5;">(The Mother; 14 April, 1954)p13</divref>

=== The True Individual and Paradox of the Limitation of Labels Ego ===

<span style="background-color:transparent;color:#000000;">When we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate The ego is what helps us to individualise ourselves and what prevents us from all other beings, incapable of unity with them by its very individualitybecoming divine. It is like that. If we go beyond these three terms of mind, life Put that together and bodyyou will find the ego. Without the ego, and speak of as the </span><span style="background-color:transparent;color:#000000;">soul or world is organised, there would be no individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathywith the ego the world cannot become divine. </spanref><span style="background-colorhttp:transparent;color:#000000;">It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of //incarnateword.in/cwm/03/the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality. ego#p14</spanref>

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

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

When we have passed beyond individualising, then we shall be real Persons. Ego was the helper; Ego is the bar. <ref><u>http://incarnateword.in/cwsacwm/2108/the28-eternalnovember-and-the-individual1956#p4</u>p7</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; supplenessSo, that isfor everyone—except for those who are born free, the capacity for de-crystallisation—the whole period of life spent in individualisation and this is a period obviously very rare—for everyone this state of conscious and deliberate crystallisationreason, 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 movementof effort, constantlydesire, individualisation and alsosolid physical balance in accordance with the ordinary mode of living is indispensable to begin with, even more so, deliberately. At until the same timeone becomes a conscious being, when one must not lose the benefit, give up all these things in the consciousness, of what one has acquired by individualisationorder to become a spiritual being.”</span> <ref><u>http://incarnateword.in/cwm/1008/aphorism28-69november-1956#p25</u>p15</ref><span style="background-color:transparent;color:#000000;"> </span>

<span style="background-color:transparent;color:#000000;">Except for very rare cases...to begin with, a tremendous labour is required to individualise oneself, the animals are not individualised and when they die they return afterwards one must demolish all that has been done in order to the spirit of the speciesprogress.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/1709/620-augustfebruary-19661957#p3</u>p16</ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 6 August, 1966)</span>

<div style="color:#000000;">What is this strongly separative self-experience that we call I suppose the ego? It is nothing fundamentally real in itself but only came there [into human activity] first as a practical construction means of our the outer consciousness devised to centralise individualising itself in the activities flux of Nature in us. We perceive a formation of mentaland, physicalsecondly, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed an incentive for tamasic animal man to conceive of ourselves as act and get something which has thus individualised itself done. Otherwise he might merely have contented himself with food and sleep and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or done nothing else we conceive . With that incentive of ourselves as someone who supports or causes the individualisationego (possession, vanity, ambition, an immortal being perhaps but limited by its individualityeagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. This perception and But now that he has to go higher, this conception constitute our ego-sensecomes badly in the way. <ref>http://incarnateword. Normally, we go no farther in our knowledge of our individual existence./cwsa/31/ego-and-its-forms#p1</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-=== Safety and-the-individual#p3</u></ref>Limitations of Ego ===

&nbspTo 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. <ref>http://incarnateword.in/cwm/04/12-march-1951#p19</ref>

<span style="background… 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-color:transparentForce;color:#000000;">The ego was created for only the work of individualisation; when All-Will can be that and the work is achievedindividual only, if at all, it is not unusual for by becoming again one with the All-Will and therefore with the ego to accept its own dissolutionAll-Force.</span><ref><u>http://incarnateword.in/cwmcwsa/1621/7death-desire-decemberand-1968incapacity#p2</u>p5</ref>

<div style="color:#007cd5;">(The Mother; 7 December, 1968)</div>= What is Psychic Being? ==

<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>

In this lower manifestation, aparā prakṛti, this eternal portion of the Divine appears as the soul, a spark of the Divine Fire, supporting the individual evolution, supporting the mental, vital and physical being. The psychic being is the spark growing into a Fire, evolving with the growth of the consciousness. The psychic being is therefore evolutionary, not like the Jivatman, prior to the evolution. <div style="colorref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#007cd5;">(The Mother; 28 July, 1954)p10</divref>

<div style="color:#000000;">The "I" 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 little ego is constituted by Nature form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is at once a mentalthe spark of the Divine Fire that grows behind the mind, vital and physical formation meant by means of the psychic being until it is able to aid in centralising and individualising transform the outer consciousness and actionPrakriti of Ignorance into a Prakriti of Knowledge. When the true This evolving psychic being is discovered, not therefore at any time all that the utility of the ego is over soul or essential psychic existence bears within it; it temporalises and this formation has to disappear—the true being individualises what is felt eternal in its placepotentiality, transcendent in essence in this projection of the spirit. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p18</divref>

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

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

It is the psychic inmost being that replaces the ego. It is through love and surrender to the Divine that the psychic being becomes strong and manifest, so that it can replace the ego. <div style="colorref>http://incarnateword.in/cwsa/28/the-psychic-being#007cd5;">(The Mother; 22 September, 1954)p99</divref>

<div style="color:#000000;">Individualised life-force here 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 an energy capable of individualising growth and ignorant Mind, Mind that has fallen 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 knowledge centre of its own Superminda growing being which becomes the psychic being when it is at last individualised. Therefore incapacity 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 necessary to fully grown, fully built up, round the eternal divine spark; it attains its culmination, its relations total fulfilment if and when it unites with a being or personality from above. <ref>http://incarnateword.in Life /cwm/03/psychic-presence-and inevitable in the nature -psychic-being-real-origin-of things;-race-superiority#p1</divref>

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

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

It (The Psychic) is always pure. But it is either more or less individualised and independent in its action. What is psychic in the being is always pure, by its very definition, for it is that part of the being which is in contact with the Divine and expresses the truth of the being. But this may be like a spark in the darkness of the being or it may be a being of light, conscious, fully formed and independent. There are all the gradations between the two. <div style="colorref>http://incarnateword.in/cwm/05/16-december-1953#007cd5;">(The Mother; 14 December, 1955)p15</divref>

== The Paradox '''''Aim of the Ego ==Psychic Being'''''

<span style="background-color:transparent;color:#000000;">The ego aim of the psychic being is what helps us to individualise ourselves and what prevents us from becoming form an individual being, individualised, "personalised" around the divinecentre. It is like that. Put that together Normally, all the experiences of the external life (unless one does yoga and you will find becomes conscious) pass without organising the inner being, while the egopsychic being organises these experiences serially. Without It wants to realise a particular attitude towards the ego, as Divine. Hence it looks for all favourable experiences in order to have the world is organisedcomplete series of opportunities, there would be no individualso to say, and with which will allow it to realise this attitude towards the ego the world cannot become divineDivine.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/0304/the24-february-ego1951#p14</u>p39</ref></span>

== It’s = Evolution of the Helper and the Hurdle Psychic ===

<span style="background-color:transparent;color:#000000;">CertainlyThis is what happens. Let us take a divine spark which, through attraction, through affinity and selection, if one were to lose onegathers around it a beginning of psychic consciousness (this work is already very perceptible in animals—don's ego too soont think you are exceptional beings, from that you alone have a psychic being and the vital and mental point rest of view one would again become an amorphous masscreation hasn't. The ego It begins in the mineral, it is surely a little more developed in the instrument for individualisationplant, that and in the animal there is, until one 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 being, constituted in himselfit becomes conscious of itself, of its movements and of the ego is an absolutely necessary factorenvironment it has chosen for its growth. If one had the power Arriving at a certain state of abolishing perception, it decides—generally at the ego ahead last minute of time, one would lose one's individuality. But once the individuality life it has been formed, just finished upon earth—the conditions in which its next life will be passed. Here I must tell you a very important thing: the ego becomes not psychic being can progress and form itself only useless but harmfulin the physical life and upon earth. And only then comes the As soon as it leaves a body, it enters into a rest which lasts for a more or less long time when it must be abolishedaccording 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 naturally, as after having finished one life (which usually ends only when it has taken so much trouble done what it wanted to build youdo), it will have chosen the environment where it will be born, the approximate place where it does not give up its work so easilywill be born, the conditions and it asks for the reward kind of its efforts, that islife 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 enjoy make the individualityprogress it wants to make.</span><ref><u>http://incarnateword.in/cwm/0704/1224-januaryfebruary-19551951#p25</u>p22</ref>

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

&nbspThe soul is the eternal essence at the centre of the psychic being. The soul is in fact like a divine spark which puts on many states of being of increasing density, down to the most material;it is inside the body, within the solar plexus, so to say. These states of being take form and develop, progress, become individualised and perfected in the course of many earthly lives and form the psychic being. When the psychic being is fully formed, it is aware of the consciousness of the soul and manifests it perfectly. <ref>http://incarnateword.in/cwm/16/1-february-1967-1#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 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. <div style="colorref>http://incarnateword.in/cwm/17/24-january-1935#007cd5;">(The Mother; 28 November, 1956)p2</divref>

<span style="background-color:transparent;color:#000000;">So, for everyone—except for those who are born free, The soul individualises itself 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 progressively transforms itself into a conscious being, when one must give up all these things in order to become a spiritual psychic being.</span> <ref><u>http://incarnateword.in/cwm/0816/28-novemberjuly-19561960#p15</u>p2</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 ''''' The Purusha and, secondly, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely have contented himself with food and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way.</div>His World-Material '''''

But in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience. <ref><u>http://incarnateword.in/cwsa/3121/egothe-eternal-and-itsthe-formsindividual#p1</u>p4</ref>

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

The Purusha is aware of all other individuals as selves of himself; he may by a dynamic union become aware of their mental and practical action as occurring in his universal consciousness, just as he is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there is a practical difference. The action of the Divine in himself is that with which he is particularly and directly concerned; the action of the Divine in his other selves is that with which he is universally concerned, not directly, but through and by his union with them and with the Divine. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiation, even though by his universalising himself the limitation which we call the ego is overcome. <ref><u>http://incarnateword.in/cwmcwsa/0921/17the-eternal-septemberand-1958the-individual#p20</u>p7</ref>

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

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

== <span style="background-color:transparent;color:#00000a;">It’s not The Psychic in the Cause Realm of Individuality</span><span styleMatter ="background-color:transparent;color:#00000a;"> </span> ==

<span style="background-color:transparent;color:#000000;">It If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is purposelyhappily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, mind "You carry the Divine within you, that I and you have not mentioned only to enter within yourself and you will find Him." It is something very particular to the ego as one of human being or rather to the causes inhabitants of the sense of individualityearth. For In the ego human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a falsehood speciality of the earth. It is a direct infusion, special and an illusionredeeming, in the sense of individuality would itself be false most inconscient and illusory (as Buddha and Shankara affirm)obscure Matter, so that it might once again awake through stages to the divine Consciousness, whereas the origin of individualisation being in divine Presence and finally to the Supreme Divine Himself, . It is the ego is only a passing deformation, necessary for presence of the moment, psychic which will disappear when its utility is over, when the Truth-Consciousness will be establishedmakes man an exceptional being..</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/0406/39-marchjune-19511954#p31</u>p28</ref></span><span style="background-color:transparent;color:#007cd5;">(The Mother; 3 March, 1951)</span>

= Cosmos & The Individual - Manifestations of the Transcendent Self == Full Individualisation ===

<div style="color:#000000;">Cosmos 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 individual are manifestations its destiny. When this being or one of these psychic beings has reached that stage and takes birth in a transcendent Self who is indivisible human being, that makes a very great difference: the human being although he seems , so to be divided or distributed; but he say, is not really divided or distributed but indivisibly present everywhereborn free. Therefore all He is in each not tied to circumstances, to surroundings, to his origin and each is in all and all is in God and God in all; and when the liberated soul atavism, like ordinary people. He comes into union the world with the purpose of doing something, with a work to carry out, a mission to fulfill. From this Transcendentpoint of view his progress in growth has come to an end, that is, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both not indispensable for him to take birth again in a divine union which body. Till then rebirth is at once a oneness necessity, for it is through rebirth that he grows; it is in the physical life and in a fusion physical body that he gradually develops and an embracebecomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops. <ref>http://incarnateword.in/cwm/05/5-august-1953#p3</divref>

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><u>http://incarnateword.in/cwsa/2122/the-eternalgnostic-and-the-individualbeing#p9</u></ref>

== 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 Purusha 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 Its Experience the guide of Individualisation ==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>http://incarnateword.in/cwm/15/18-january-1951#p18</ref>

<div style="color:#000000;">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 abolishedWhy Individualisation? 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.</div>=

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. <ref><u>http://incarnateword.in/cwsacwm/2106/the28-eternaljuly-and-the-individual1954#p5</u>p44</ref>

<div style="color:#000000;">The Purusha is aware of all other individuals So long as selves of himself; he may by a dynamic union become aware of their mental and practical action as occurring in his universal consciousnessone does not exist, just as he is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there is a practical differenceone can give nothing. The action of And for the Divine in himself is that with which he is particularly and directly concerned; the action of the Divine in his other selves is that with which he is universally concernedseparative ego to disappear, as you say, not directlyone must be able to give oneself entirely, but through and by his union with them and with the Divinetotally without reservation. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiationAnd to be able to give oneself, even though by his universalising himself the limitation which we call the ego is overcomeone must first exist. And to exist one must be individualised. <ref>http://incarnateword.in/cwm/06/28-july-1954#p46</divref>

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

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

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

In creating the universe as it was, the Will was an individual projection—individual, you understand, a scattering: instead of being a unity containing all, it was a unity made of innumerable small unities which are individualisations, that is, things that feel themselves separated. And the very fact of being separated from all others is what gives you the feeling that you are an individual. Otherwise you would have the feeling that you were a fluid mass. For example, instead of being conscious of your external form and of everything in your being which makes of you a separate individuality, if you were conscious of the vital forces which move everywhere or of the inconscient that is at the base of all, you would have the feeling of a mass moving with all kinds of contradictory movements but which could not be separated from each other; you would not have the feeling of being an individual at all: you would have the feeling of something like a vibration in the midst of a whole. Well, the original Will was to form individual beings capable of becoming conscious once again of their divine origin. Because of the process of individualisation one must feel separate if one is to be an individual. The moment you are separated, you are cut off from the original consciousness, at least apparently, and you fall into the inconscient. For the only thing which is the Life of life is the Origin, if you cut yourself off from that, consciousness naturally is changed into unconsciousness. And then it is due to this very unconsciousness that you are no longer aware of the truth of your being.... It is a process. You cannot argue whether it is inevitable or evitable; the fact is it is like that. <ref><u>http://incarnateword.in/cwsacwm/2405/the-action27-ofmay-the-divine-shakti1953#p10</u>p17</ref>

<div style="color:#000000;">Spiritual individuality means And that each individual self or spirit is a centre the great mystery of self-vision and all-vision; the circumference—the boundless circumferencecreation, as we may say,—of this vision may be for it is the same for allconsciousness, but the centre may be differentConsciousness is one. But the very moment this Consciousness manifests itself,—not located as in a spatial point in a spatial circleexteriorises itself, 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 worlddeploys itself, but see it from its own self-being according to its own way divides itself into innumerable fragments for the need of self-nature: for expansion, and each will manifest its own truth one of these fragmentations has been the Infinitebeginning, its own way the origin of self-determination and an individual being. The origin of meeting every individual form is the cosmic determinations; its vision by law of this form or the truth of this form. If there were no law , no truth of unity in variety will each form, there would be no doubt possibility of individualisation. It would be something extending indefinitely; there would be fundamentally the same as that perhaps points of othersconcentration, assemblages, but it will still develop its own differentiation,—as we see all human beings conscious no individual consciousness. Each form then represents one element in the one human way changing of the same cosmic things, yet always with an individual differenceOne into the many. This self-limitation would bemultiplicity implies an innumerable quantity of laws, not fundamentalelements of consciousness, but an individual specialisation of a common universality or totality; truths which spread out into the universe and finally become separate individualities. So the spiritual individual would act being seems constantly to go farther and farther away from his own centre its origin by the very necessity of individualisation. But once this individualisation, that is, this awareness of the one Truth and according to his self-natureinner truth is complete, it becomes possible, by an inner identification, but on a common basis and not with any blindness to otherre-self and other-natureestablish 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. It would be consciousness limiting its action with full knowledge, not a movement The Supreme has manifested Himself to Himself so as to become aware of ignoranceHimself.<ref>http://incarnateword.in/cwm/04/3-march-1951#p29</divref>

== The Gnostic Individual Awakening of Responsibility ==

<div style="color:#000000;">The gnostic individual would be in the world and of the worldSurely, one has a big responsibility, but would also exceed it in his consciousness and live in his self is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of transcendence above development; otherwise it; he would could be universal but free in said that it is the whole earth which has the universeresponsibility. The more conscious and individualised one becomes, individual but not limited by the more should one have the sense of responsibility. But this is what happens at a separative individuality. The true Person given moment; one begins to think that one is here not an isolated entitywithout reason, his individuality without purpose. One realises suddenly that one is here because there is something to be done and this something is universal; for he individualises not anything egoistic. This seems to me the universe: it is at most logical way of entering upon the same time divinely emergent in path—all of a spiritual air of transcendental infinitysudden to realise, "Since I am here, like it means that I have a high cloudmission 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>http://incarnateword.in/cwm/04/24-surpassing summit; for he individualises the divine Transcendence.march-1951#p31</divref>

<div style="color:#007cd5;"><ref><u>http://incarnateword.in/cwsa/22/the-gnostic-being#p8</u></ref></div>= Process of Individualisation ==

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

<div style="color:#000000;">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.</div>Need for Education ==

It's indispensable for you to have a frame in which you can learn how to form yourself. If you did your work of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of you. But you don't do it, you wouldn't do it, there's not a single child who would do it, he wouldn't even know how to do it, where to begin. If a child were not taught how to live, he could not live, he wouldn't know how to do anything, anything. I don't want to speak about disgusting details, but even the most elementary things he would not do properly if he were not taught how to do them. Therefore, one must, step by step... That is to say, if everyone had to go through the whole experience needed for the formations of an individuality, he would be long dead before having begun to live! This is the contribution—accumulated through centuries—of those who have had the experience and tell you, "Well, if you want to go quickly, to know in a few years what has been learnt through centuries, do this!" Read, learn, study and then, in the material field, you will be taught to do this in this way, that in that way, this again in this way (gestures). Once you know a little, you can find your own method, if you have the genius for it! But first one must stand on one's own feet and know how to walk. It is very difficult to learn it all alone. It's like that for everyone. One must form oneself. Therefore, one needs education. <ref><u>http://incarnateword.in/cwsacwm/2206/the28-gnosticjuly-being1954#p16</u>p59</ref>

<div style="color:#000000;">It An individualised mind is something extremely rare, which comes only when the veil is rent and the divided mind overpowered, silent and passive to after a supramental action that mind itself gets back to the Truth of thingslong education. 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<ref>http://incarnateword. 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./cwm/09/20-february-1957#p6</divref>

== Growth Towards Integral SelfYou know, when you sleep, the inner beings are not concentrated upon the body, they go out and become more or less independent—a limited independence, but independence all the same—and they go to dwell in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind is there; distance, so to say, does not exist. Of course, to have a mind centralised around the body requires good training. Few people have a mind with a well-Knowledge ==defined form: it is like clouds which roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form. <ref>http://incarnateword.in/cwm/04/10-march-1951#p17</ref>

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

But the vital does not go to rest nor does the mental being. Generally they are dissolved. It is only if one has followed a yoga throughout his whole life, if one has taken great care to individualise, to centralise the vital and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. <ref><u>http://incarnateword.in/cwsacwm/2104/knowledge-by-identity-and10-separativemarch-knowledge1951#p9</u>p23</ref>

== Diversity = The Importance of the Body in Unity, That Leads to Unity in Diversity Individualisation ===

<span style="background-color:transparent;color:#000000;">And that If your body were not made in the rigid form it is—for it is the great mystery of creationterribly rigid, for isn't it is the same consciousness?—well, if all that were not so fixed, if you had no skin, here, the Consciousness is one. But the very moment like this Consciousness manifests itself, exteriorises itselfsolid, deploys itself, it divides itself into innumerable fragments for if externally you were the need reflection of expansion, what you are in the vital and each one of these fragmentations has been the beginningmental fields, the origin of an individual it would be worse than beinga jelly-fish! Everything would fuse into everything else, like this... The origin of every individual form Oh, what a mess it would be! That is the law of this form or the truth of this why it was at first necessary to give a very rigid form. If there were no lawAfterwards we complain about it. We say, no truth of each form"The physical is fixed, there would be no possibility of individualisation. It would be something extending indefinitelyit is a nuisance; there would be perhaps points of concentrationit lacks plasticity, assemblagesit lacks suppleness, but no individual consciousness. Each form then represents one element in the changing of the One it hasn't that fluidity which can enable us to merge into the manyDivine." But this was absolutely necessary, for without this... This multiplicity implies an innumerable quantity if you simply went out of laws, elements your body (most of consciousnessyou can't do it because the vital being is hardly more individualised than the physical), truths which spread if you came out of your body and went 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 individualisationvital world, you would see that isall things there intermingle, they are mixed, this awareness they divide; all kinds of the inner truth is completevibrations, it becomes possiblecurrents of forces come and go, by an inner identificationstruggle, try to re-establish in the multiplicity the original unity; that is the raison d'être destroy one another, take possession of the universe as we perceive iteach other, absorb each other, throw each other out... The universe has been made and so that it goes on! But it is very difficult to find a real personality in all this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of HimselfThese are forces, movements, desires, vibrations.</span><ref><u>http://incarnateword.in/cwm/0406/328-marchjuly-19511954#p29</u>p47</ref>

<div style="color:#007cd5;">(The Mother; 3 March, 1951)</div>== Individualisation of the Vital Being ===

== Divine Life From the vital point of view, take the case of a great musician who has worked all his life to make his external being a good instrument for music; he has organised this vital power in his body for playing music; well then, his hands, for instance, are so individualised in their ability to play, that they can persist subtly even after death, with their form, a form analogous to the old physical form. They float in the vital world and are attracted by people who have similar capacities; they try to become identified with them. A person who is a Practical Mutuality Founded sensitive enough, receptive enough, can become identified with these hands and execute wonderful things, profit by all the individualisation of the past life of these hands. <ref>http://incarnateword.in Essential Unity ==/cwm/04/10-march-1951#p24</ref>

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

“..to the individual vital plane there corresponds a cosmic vital world. When a human being is sufficiently developed he possesses an individualised vital being with organs of sight, hearing, smell, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously and with the memory of what he has seen. This is what makes a vision.” <ref><u>http://incarnateword.in/cwsacwm/2110/the-eternal-and-theaphorism-individual15#p10</u>p4</ref>

= The Psychic and == Individualisation of the Mental Being ===

<div style="color:#000000;">A psychic entity is there behind these occult activities … the extent to which the mental being is formed and individualised varies greatly from one individual to the next. In the true support great mass of our individualisation; human beings the ego mind is only an outward false substitute: for something fluid which has no organisation of its own, and therefore it is this secret soul that supports and holds together our self-experience and world-experience; the mental, vital, physical, external ego is not a superficial construction of Naturepersonality. <ref>http://incarnateword. It is only when we have seen both our self and our nature as a whole, in the depths as well as on the surface, that we can acquire a true basis of knowledge./cwm/10/aphorism-11#p3</divref>

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

&nbspBut as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body;they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <ref>http://incarnateword.in/cwm/10/aphorism-11#p4</ref>

<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 of psychic consciousness (this work Mind is already very perceptible in animals—don't think you are exceptional beings, that you alone have a psychic being and the rest final individualising operation of creation hasn't. It begins in the mineralall-comprehending and all-apprehending Supermind, 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 process by which its consciousness and a personal will. And then after innumerable lives more or less works 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 each form itself only in from 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 standpoint proper 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 with the kind of life in cosmic relations 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 makeproceed from that standpoint.</span><ref><u>http://incarnateword.in/cwmcwsa/0421/24death-desire-februaryand-1951incapacity#p22</u>p2</ref>

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

<span style="background-color:transparent;color:#000000;">The soul is the eternal essence at the centre of the psychic being. The soul is in fact like a divine spark which puts on many states of being of increasing densityIntegral Yoga, down refusing to rely upon the most material; it is inside the body, within the solar plexus, so to say. These states fragile stuff of being take </span><span style="background-color:transparent;color:#000000;">form mental and developmoral ideals, progress, become </span><span style="background-color:transparent;color:#000000;">'''individualised'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">and perfected puts its whole emphasis in the course this field on three central dynamic processes* The development of many earthly lives and form the true soul or psychic being. When to take the psychic being is fully formed, it is aware place of the false soul of desire* The sublimation of human into divine love* The elevation of consciousness of from its mental to its spiritual and Supramental plane by whose power alone both the soul and manifests it perfectlythe life-force can be utterly delivered from the veils and prevarications of the Ignorance.</span><ref><u>http://incarnateword.in/cwmcwsa/1623/1the-februaryascent-1967of-1the-sacrifice-i#p2</u>p20</ref><span style="background-color:transparent;color:#000000;"> </span>

<span style="background-color:transparent;color:#000000;">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></ref>Beyond Individualisation =

It is only when the veil is rent and the divided mind overpowered, silent and passive to a supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are. <div style="colorref>http://incarnateword.in/cwsa/21/mind-and-supermind#007cd5;">(The Mother; 24 January, 1935)p19</divref>

<span style="background-color:transparent;color:#000000Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed;">It but he is always purenot really divided or distributed but indivisibly present everywhere. But it Therefore all is either more or less individualised in each and independent each is in its action. What all and all is psychic in God and God in all; and when the being is always pure, by its very definitionliberated soul comes into union with this Transcendent, for it is that part has this self-experience of the being itself and cosmos which is in contact with the Divine translated psychologically into a mutual inclusion and expresses the truth a persistent existence of the being. But this may be like both in a divine union which is at once a spark in the darkness of the being or it may be oneness and a being of light, conscious, fully formed fusion and independent. There are all the gradations between the twoan embrace.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwmcwsa/0521/16the-eternal-and-decemberthe-1953individual#p15</u>p9</ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 16 December, 1953)</span>

<span style="background-color:transparent;color:#000000;">With regard to the evolution upwards, it is more correct to speak of the psychic presence than the psychic The cosmic being. For it is can only know and possess the psychic presence which little transcendent unity by little becomes ceasing to be cosmic; the psychic being. In each evolving form there is this presence, but it is not individualised. It is something which is capable of growth individual can only know and follows possess the movement of cosmic or the evolution. It is not a descent of the involution transcendental unity by ceasing 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 aboveindividualisation.</span><ref><u>http://incarnateword.in/cwmcwsa/0321/psychicthe-presenceeternal-and-psychic-being-real-origin-of-racethe-superiorityindividual#p1</u>p12</ref>

== The Progress of the Psychic Over Many Births Divine Individualisation ==

<div style="color:#000000;">There … 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 psychic possessor of our being two very different kinds and above us as the ruler of progress: one consisting in all its formation, building workings and organisation. For they become to us nothing but a manifestation of him in the psychic starts by being only a kind existence of tiny divine spark within the being 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 out form of this spark will emerge progressively an independent conscious his delight in being having its own , all our action is his action and will. The psychic being at its origin distinction between the Shakti and the Ishwara begins to disappear; there is only a spark the conscious activity in us of the Divine with the great self of the divine consciousness Divine behind and around and possessing it ; all the world and Nature is through successive lives seen to be only that , but here it builds up a has become fully conscious individuality. It , the Maya of the ego removed, and the Jiva is a progress similar there only as an eternal portion of his being, aṁśa sanātana, put forth to that of support a growing child. It is a thing divine individualisation and living now fulfilled in the making. For a long timecomplete presence and power of the Divine, the complete joy of the Spirit manifested in most human beings the psychic is a being in the making. It This is not a fully individualised, fully conscious being the highest realisation of the perfection and master delight of itself and the active oneness; for beyond it needs all its rebirths, one after anotherthere could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in order to build itself and become fully consciousthe Lila. <ref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p10</divref>

<div style="colorSpiritual individuality means that each individual self or spirit is a centre 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:#007cd5for each will manifest its own truth of the Infinite, its own way of self-determination and of meeting the cosmic determinations;">(The Motherits 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; 5 Augustthe spiritual individual would act from his own centre of the one Truth and according to his self-nature, 1953)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. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p21 </divref>

== Rebirth and the Constancy of the Psychic Being Beyond Personal Consciousness ==

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...there is a common misconception about rebirth. People believe that it is they who are reincarnatedThe Transcendent, yet this the Supracosmic is a palpable error, though it is true that parts absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of their being are amalgamated with others finite and so act through new bodiesinfinite. Their whole being is not rebornBut in cosmos It uses Its liberty of self-formation, Its Maya, because to make a scheme of Itself in the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personalitycomplementary terms of unity and multiplicity, and this multiple unity It establishes in the personality composed three conditions of the outward name subconscient, the conscient and formthe superconscient. Hence it is wrong to say For actually we see that A is reborn as B: A is the Many objectivised in form in our material universe start with a personality organically distinct from B subconscious unity which expresses itself openly enough in cosmic action and cannot be said to have reincarnated as Bcosmic substance, but of which they are not themselves superficially aware. You would be right only if you said that In the conscient the ego becomes the superficial point at which the same line awareness of unity can emerge; but it applies its perception of consciousness uses both A unity to the form and surface action and B as the instruments , failing to take account of its manifestation. Forall that operates behind, what does remain constant fails also to realise that it is not only one in itself but one with others. This limitation of the psychic being which is not universal "I" in the outward divided ego-sense constitutes our imperfect individualised personality at all. But when the ego transcends the personal consciousness, but something deep within, something it begins to include and be overpowered by that which is not to us superconscious; it becomes aware of the exterior name cosmic unity and formenters into the Transcendent Self which here cosmos expresses by a multiple oneness.”</span><ref><u>http://incarnateword.in/cwmcwsa/0321/vitalthe-conversiondestiny-rebirthof-andthe-personal-survivalindividual#p4</u>p16</ref>

== Interdependence of the Earth Individualisation and the Psychic Being Inconscience ==

<span style="background-color:transparent;color:#000000;">It The inconscient is only upon earth that not individualised and when you go down into the psychic being gets its experiences to individualise itself. Hence there inconscient in yourself, it is an almost absolute interdependence between the psychic world and the earthinconscient 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/0415/16-marchjanuary-1951#p25</u>p14</ref><div style="color:#007cd5;">(The Mother; 10 March, 1951)</div>

<div style="color:#000000;">As soon as there is organic lifeThe light, the vital element consciousness that comes down into this inconscient in, and order to transform it must necessarily be a consciousness that is this vital element which gives close enough to be able to flowers the sense of beautytouch it. It is not perhaps individualised in the sense we understand itpossible to conceive of a light—the supramental light, but it is a sense of for example—that would have the species and power to individualise the species always tries to realise itinconscient. I have noticed But, through a first rudiment of the psychic presence and vibration in vegetable lifeconscious, and truly this blossoming one calls a flower is the first manifestation of the psychic presence. The psychic is individualised only in manbeing, but it was there before him; but it is not this light can be brought down into the same kind of individualisation as in man, inconscient and gradually make it is more fluidconscious. <ref>http: 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//incarnateword. Look at a rose opening in the morning at the first touch of the sun, it is a magnificent self/cwm/15/6-january-giving in aspiration.1951#p15</divref>

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. <div style="colorref>http://incarnateword.in/cwm/05/11-november-1953#007cd5;">(The Mother; 1 March, 1951)p24</divref>

== Full Individualisation 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 End surface appearance of a blind universal Force executing a plan or organisation of Psychic Progress ==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. <ref>http://incarnateword.in/cwsa/22/the-ascent-towards-supermind#p5</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 = The Supramental Manifestation 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>Individualisation ==

<div style="colorThe consciousness is like a ladder:#007cd5at 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 Motherstep which is being added now Sri Aurobindo has called the Supramental; 5 Augustas a result of it, 1953)the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation. Certainly this is not the last, for there are farther ranges of being; but now we are at work to bring down the supramental, to effect a reorganisation of the world, to bring the world back to the true divine order. It is essentially a creation of order, a putting of everything in its true place; and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisation. <ref>http://incarnateword.in/cwm/03/the-supramental-realisation#p2</divref>

&nbsp; == Organization to Develop a Particular Attitude to the Divine == <span style="background-color:transparent;color:#000000;">The aim of the psychic being is to form an individual being, individualised, "personalised" around the divine centre. Normally, all the experiences of the external life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. </span><ref><u>http://incarnateword.in/cwm/04/24-february-1951#p39</u></ref> <div style="color:#007cd5;">(The Mother; 24 February, 1951)</div> == The Psychic in the Realm of Matter == <span styleGnostic Individual ="background-color:transparent;color:#000000;">If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is happily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, "You carry the Divine within you, and you have only to enter within yourself and you will find Him." It is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being..</span><ref><u>http://incarnateword.in/cwm/06/9-june-1954#p28</u></ref><div style="color:#007cd5;">(The Mother; 9 June, 1954)</div> == The Psychic Being and its Relationship With Truth == <div style="color:#000000;">It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other; in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life.</div> <ref><u>http://incarnateword.in/cwm/15/18-january-1951#p18</u></ref> <div style="color:#007cd5;">(The Mother; 18 January, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">The soul individualises itself and progressively transforms itself into a psychic being. </span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/16/28-july-1960#p2</u></ref></span><span style="background-color:transparent;color:#000000;">(The Mother; 28 July, 1960)</span> &nbsp; &nbsp;

= The Physicalgnostic individual would be in the world and of the world, Vital but would also exceed it in his consciousness and Mental =live in his self of transcendence above it; he would be universal but free in the universe, individual but not limited by a separative individuality. The true Person is not an isolated entity, his individuality is universal; for he individualises the universe: it is at the same time divinely emergent in a spiritual air of transcendental infinity, like a high cloud-surpassing summit; for he individualises the divine Transcendence. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p8</ref>

<span style="background-color:transparent;color:#000000;">If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection For his experience of what you are in the vital and mental fields, it would cosmic existence will 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 by its 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 nature and by an individualised than the physical)centration, 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 living in all this. These are forces, movements, desires, vibrations.</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p47</u></ref> <div style="color:#007cd5;">(The Mother; 28 July, 1954)</div> == The Individualisation of the Subtle Bodies == <span style="background-color:transparent;color:#000000;">You know, when you sleepuniverse but, at the inner beings are not concentrated upon the bodysame time, they go out by self-diffusion and become more or less independent—a limited independence, but independence all the same—and they go to dwell extension in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the bodyoneness, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind is there; distance, so to say, does not exist. Of course, to have a mind centralised around one who carries the body requires good training. Few people have a mind with a well-defined form: it is like clouds which roll, come universe and goall its beings within him. Even to have a vital with a form similar to that This extended state of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form.</span><ref><u>http://incarnateword.in/cwm/04/10-march-1951#p17</u></ref> <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> <div style="color:#000000;">But the vital does being will 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 be an extension in ten million cases, it is very exceptional. </div> <ref><u>http://incarnateword.oneness of self or an extension in/cwm/04/10-march-1951#p23</u></ref> <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">There are similar examples, for instance, among musicians. There are pianists who have individualised their hands conceptive idea 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 deposedvision, do not dissolve at the time but an extension of death. They remain as instruments to play the piano and always try to incarnate oneness in the hands of someone playing the piano. I have known some cases of people who, as they were about to play, felt as though other hands entered into theirs and started playing really marvellouslyheart, in a way they could not have done themselves.</span><ref><u>http://incarnateword.in/cwm/08/3-october-1956#p39</u></ref> <div style="color:#007cd5;">(The Mother; 3 October, 1956)</div> == Individualisation of Vital Powers == <div style="color:#000000;">From the vital point of view, take the case of a great musician who has worked all his life to make his external being a good instrument for music; he has organised this vital power in his body for playing music; well thensense, 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 concrete physical formconsciousness. They float in He will have the vital world and are attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enoughcosmic consciousness, receptive enoughsense, can become identified with these hands and execute wonderful thingsfeeling, profit by which all the individualisation of the past objective life will become part 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 his subjective existence and by which he possesses an individualised vital being with organs of sightwill realise, hearingperceive, smellfeel, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously and with hear the memory of what he has seen. This is what makes a vision.”</span><ref><u>http://incarnateword.Divine in/cwm/10/aphorism-15#p4</u></ref> == Individualisation of the Mental Being == <div style="color:#000000all forms;">… the extent to which the mental being is formed all forms 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 ownmovements will be realised, and therefore it is not a personality. </div> <div style="color:#007cd5;"><ref><u>http://incarnateword.in/cwm/10/aphorism-11#p3</u></ref></div> <span style="background-color:transparent;color:#000000;">But as soon as the mental being is formedsensed, organisedseen, individualisedheard, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the bodyfelt as if taking place within his own vast self of being. The earth's mental atmosphere is filled world will be connected not only with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying his outer but with it his inner life. He will not meet the memory of its previous lives.</span><ref><u>http://incarnateword.world only in/cwm/10/aphorism-11#p4</u></ref> &nbsp; <div style="color:#000000;">Mind is the final individualising operation of the all-comprehending and all-apprehending Supermind, the process by which its consciousness works individualised in each external form from the standpoint proper to it and with the cosmic relations which proceed from that standpoint,</div> <ref><u>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p2</u></ref> == The Subconscient, Conscient and the Superconscient == <div style="color:#000000by an external contact;">The Transcendent, the Supracosmic is absolute and free he will be inwardly in Itself beyond Time and Space and beyond contact with the conceptual opposites of finite and infinite. But in cosmos It uses Its liberty of inner self-formation, Its Maya, to make a scheme of Itself in the complementary terms of unity things and multiplicity, and this multiple unity It establishes in the three conditions beings: he will meet consciously their inner as well as their outer reactions; he will be aware 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 within them of which they are themselves will not themselves superficially be aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emerge; but it applies its perception of unity to the form and surface action and, failing to take account of act upon all that operates behindwith an inner comprehension, fails encounter all with a perfect sympathy and sense of oneness but also to realise that it an independence which is not only one in itself but one with othersovermastered by any contact. This limitation of His action on 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 world will be overpowered largely an inner action by that which is to us superconscious; it becomes aware the power of the cosmic unity and enters into the Transcendent Self which here cosmos expresses spirit, by a multiple oneness.</div> <ref><u>http://incarnateword.in/cwsa/21/thespiritual-destiny-ofsupramental idea-force formulating itself in the-individual#p16</u></ref> == <span style="background-color:transparent;color:#00000a;">Inconscient and Individualisation</span><span style="background-color:transparent;color:#00000a;"> </span> == <span style="background-color:transparent;color:#000000;">The inconscient is not individualised and when you go down into world, by the inconscient in yourselfsecret unspoken word, it is by the inconscient power of matter. One can't say that each individual has his own inconscientthe heart, for that would already be a beginning of individualisation...</span><ref><u>http://incarnateword.in/cwm/15/6by the dynamic life-january-1951#p14</u></ref> <div style="color:#007cd5;">(The Mother; 6 Januaryforce, 1951)</div> == Transformation by the enveloping and penetrating power of the Inconscient == <span style="background-color:transparent;color:#000000self one with all things;">The light, the consciousness that comes down into this inconscient in order to transform it must necessarily outer expressed and visible action will be only a consciousness that is close enough to be able to touch it. It is not possible to conceive of a light—the supramental lightfringe, for example—that would have the power to individualise the inconscient. But, through a conscious, individualised being, last projection of this light can be brought down into the inconscient and gradually make it consciousvaster single total of activity.</span><ref><u>http://incarnateword.in/cwmcwsa/1522/6the-januarygnostic-1951being#p15</u>p16</ref> <div style="color:#007cd5;">(The Mother; 6 January, 1951)</div>

<span style="background-color:transparent;color:#000000;">The ordinary mass of men are so closely identified with their bodies that nothing of them survives when the physical disintegrates. Not that absolutely nothing survives—the vital and mental stuff always remains but it is not identical with the physical personality. What survives has not the clear impress of the exterior personality because the latter was content to remain a jumble of impulses and desires, a temporary organic unity constituted by the cohesion and coordination of bodily functions, and when these functions cease their pseudo-unity also naturally comes to an end. Only if there has been a mental discipline imposed on the different parts and they have been made to subserve a common mental ideal, can there be some sort of genuine individuality which retains the memory of its earthly life and so survives consciously. The artist, the philosopher and other developed persons who have organised, individualised and to a certain extent converted their vital being can be said to survive, because they have brought into their exterior consciousness some shadow of the psychic entity which is immortal by its very nature and whose aim is to progressively build up the being around the central Divine Will.</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p5</u></ref></span>

<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|}