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 from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, The ego is what helps us to individualise ourselves and speak of the </span><span style="background-color:transparent;color:#000000;">soul or individual self, we still think of an individualised being separate what prevents us from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathybecoming divine. </span><span style="background-color:transparent;color:#000000;">It is therefore necessary to insist like that. Put that by together and you will find the true individual we mean nothing of ego. Without the kindego, but a conscious power of being of as the Eternalworld is organised, always existing by unitythere would be no individual, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortalitywith the ego the world cannot become divine. <ref><u>http://incarnateword.in/cwsacwm/2103/the-eternal-and-the-individualego#p10</u>p14</ref></span>

<div style="color:#000000;">But in the end we have Certainly, if one were to see that our individualisation is only a superficial formationlose one's ego too soon, a practical selection from the vital and limited conscious synthesis for the temporary utility mental point of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodiesview one would again become an amorphous mass. Behind it there The ego is a consciousnesssurely the instrument for individualisation, a Purushathat is, who until one is not determined or limited by his individualisation or by this synthesis but on the contrary determinesan individualised being, supports and yet exceeds it. That which he selects from constituted in order to construct this synthesishimself, the ego is his total experience of the world-beingan absolutely necessary factor. Therefore our individualisation exists by virtue of If one had the world-being, but also by virtue power of a consciousness which uses abolishing the world-being for experience ego ahead of its possibilities of individuality. These two powerstime, Person and his world-material, are both necessary for our present experience of one would lose one's individuality. If But once the Purusha with his individualising synthesis of consciousness were to disappearindividuality has been formed, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported ego becomes not only useless but harmful. And only then comes the time when it would no longer must be in presence; ifabolished. But naturally, on the other hand, the world-being were as it has taken so much trouble to dissolvebuild you, merge, disappear, then also our individualisation would ceaseit does not give up its work so easily, and it asks for the material reward of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existenceits efforts, a world-being and an individualising consciousness which that is , to enjoy the cause of all our self-experience and world-experienceindividuality. <ref><u>http://incarnateword.in/cwsacwm/2107/the-eternal12-andjanuary-the-individual1955#p4</u>p25</ref></div>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">.When we have passed beyond individualising, then we shall be real Persons.Ego was the suppleness needed to follow the movement of Becominghelper; 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 Ego is a constant crystallization—constant and deliberate—of all things; and afterwards one must make the opposite movement, constantly, and also, even more so, deliberatelybar. At the same time, one must not lose the benefit, in the consciousness, of what one has acquired by individualisation.” </span> <ref><u>http://incarnateword.in/cwm/1008/aphorism28-november-691956#p25</u>p7</ref><span style="background-color:transparent;color:#000000;"> </span>

<span style="background-color:transparent;color:#000000;">Except So, for everyone—except for those who are born free, and this is obviously very rare casesrare—for everyone this state of reason, of effort, desire, the animals are not individualised individualisation and when they die they return to solid physical balance in accordance with the spirit ordinary mode of living is indispensable to begin with, until the speciestime one becomes a conscious being, when one must give up all these things in order to become a spiritual being. </span><span style="background-color:transparent;color:#007cd5;"> <ref><u>http://incarnateword.in/cwm/1708/628-augustnovember-19661956#p3</u>p15</ref></span>

<span style="background-color:transparent;color:#007cd5;"center>(The Mother; 6 August, 1966)~</spancenter>

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

<div style="color:#000000;">What is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical construction of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense. Normally, we go no farther in our knowledge of our individual existence. <ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p3</u></refcenter>~</divcenter>

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

<div style=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 "color:#007cd5I 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>(The Mother; 7 December, 1968)http://incarnateword.in/cwm/04/12-march-1951#p19</divref>

<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>

… it is impossible for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master of the All-Force; only the All-Will can be that and the individual only, if at all, by becoming again one with the All-Will and therefore with the All-Force. <div style="colorref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#007cd5;">(The Mother; 28 July, 1954)p5</divref>

<span style="color:#000000;">The "I" or the little ego = What is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear—the true being is felt in its place. <ref><u>http://incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p2</u></ref></span>Psychic Being? ==

<span style="background-color:transparent;color:#000000;">In order to become a conscious, individualised being, one needs his ego; that is why it The soul is there. It is only when one has realised his own individuality sufficiently, has become a conscious, independent being with its own reality, something that he no longer needs comes from the Divine into the evolution and as the ego. And at </span><span style="background-color:transparent;color:#000000;">that time one can make an effort psychic being it evolves and assumes different personalities from life to get rid of itlife. </span><ref><u>http://incarnateword.in/cwmcwsa/0628/22the-septemberself-1954or-atman#p42</u>p14</ref>

<div style="color:#007cd5;"center>(The Mother; 22 September, 1954)~</divcenter>

<div style="color:#000000;">Individualised life-force here is an energy In this lower manifestation, aparā prakṛti, this eternal portion of the Divine appears as the soul, a spark of individualising the Divine Fire, supporting the individual evolution, supporting the mental, vital and ignorant Mindphysical being. The psychic being is the spark growing into a Fire, Mind that has fallen from evolving with the knowledge growth of its own Supermindthe consciousness. Therefore incapacity The psychic being is necessary therefore evolutionary, not like the Jivatman, prior to its relations in Life and inevitable in the nature of things; evolution. <ref><u>http://incarnateword.in/cwsa/2128/deaththe-jivatman-in-desirethe-andintegral-incapacityyoga#p13</u>p10</ref></div>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...The soul or psychic is immutable only in the sense that it contains all the possibility of the Divine within it, but this it has to evolve and in its evolution it assumes the first state form of your being a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is a state the spark of an almost total mixture with all things from outsidethe Divine Fire that grows behind the mind, vital and that there physical by means of the psychic being until it is almost no individualisation, that is, specialisation which makes you able to transform the Prakriti of Ignorance into a different beingPrakriti of Knowledge. You are moved—a kind of form which is your physical This evolving psychic being is moved—by not therefore at any time all that the common universal forces, vital forces soul or mental forcesessential psychic existence bears within it; it temporalises and individualises what is eternal in potentiality, which go through your form and put it transcendent in essence in motionthis projection of the spirit. </span><ref><u>http://incarnateword.in/cwmcwsa/0728/14the-jivatman-in-the-decemberintegral-1955yoga#p18</u></ref>

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

== The Paradox of There is individuality in the Ego ==psychic being but not egoism. Egoism goes when the individual unites himself with the Divine or is entirely surrendered to the Divine. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p98</ref>

<span style="background-color:transparent;color:#000000;"center>The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine. ~</span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/03/the-ego#p14</u></ref></spancenter>

== It’s It is the Helper 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. <ref>http://incarnateword.in/cwsa/28/the Hurdle ==-psychic-being#p99</ref>

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

With regard to the evolution upwards, it is more correct to speak of the psychic presence than the psychic being. For it is the psychic presence which little by little becomes the psychic being. In each evolving form there is this presence, but it is not individualised. It is something which is capable of growth and follows the movement of the evolution. It is not a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant to be the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that is permanent and gathers round itself all sorts of elements for the formation of that individuality; the true psychic being is formed only when the psychic personality is fully grown, fully built up, round the eternal divine spark; it attains its culmination, its total fulfilment if and when it unites with a being or personality from above. <div style="colorref>http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#007cd5;">(The Mother; 12 January, 1955)p1</divref>

<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>

A psychic entity is there behind these occult activities which is the true support of our individualisation; the ego is only an outward false substitute: for it is this secret soul that supports and holds together our self-experience and world-experience; the mental, vital, physical, external ego is a superficial construction of Nature. It is only when we have seen both our self and our nature as a whole, in the depths as well as on the surface, that we can acquire a true basis of knowledge. <div style="colorref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#007cd5;">(The Mother; 28 November, 1956)p15</divref>

<span style="background-color:transparent;color:#000000;"center>So, for everyone—except for those who are born free, and this is obviously very rare—for everyone this state of reason, of effort, desire, individualisation and solid physical balance in accordance with the ordinary mode of living is indispensable to begin with, until the time one becomes a conscious being, when one must give up all these things in order to become a spiritual being. ~</span><ref><u>http://incarnateword.in/cwm/08/28-november-1956#p15</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; 28 November, 1956)p15</divref>

<span style=The aim of the psychic being is to form an individual being, individualised, "background-color:transparent;color:#007cd5;personalised">around the divine centre. Normally, all the experiences of the external life (The Mother; 20 Februaryunless 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, 1957) which will allow it to realise this attitude towards the Divine. <ref>http://incarnateword.in/cwm/04/24-february-1951#p39</spanref>

<div style="color:#000000;">I suppose the ego came there [into human activity] first as a means == Evolution of the outer consciousness individualising itself in the flux of Nature and, secondly, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely have contented himself with food and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way. <ref><u>http://incarnateword.in/cwsa/31/ego-and-its-forms#p1</u></ref></div>Psychic ===

<div style="color:#000000;">… it is more difficult to master an individualised being than a crude one—with a completer individualisation the ego becomes more crystallised and also self-satisfied, doesn't it?... But granting that this difficulty has been overcome, well, 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. <ref><u>http://incarnateword.in/cwm/09/17-september-1958#p20</u></refcenter>~</divcenter>

The soul is the eternal essence at the centre of the psychic being. The soul is in fact like a divine spark which puts on many states of being of increasing density, down to the most material; it is inside the body, within the solar plexus, so to say. These states of being take form and develop, progress, become individualised and perfected in the course of many earthly lives and form the psychic being. When the psychic being is fully formed, it is aware of the consciousness of the soul and manifests it perfectly. <span style="colorref>http://incarnateword.in/cwm/16/1-february-1967-1#007cd5;">(The Mother; 17 September, 1958) p2</spanref>

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

<span style="background-color:transparent;color:#000000;">It The essence of the soul is purposelydivine, mind you, that I have not mentioned but the ego as one of soul (the causes of psychic being) grows through all the sense forms of individuality. For the ego being a falsehood evolution; it becomes more and more individualised and an illusion, the sense increasingly conscious of individuality would itself be false and illusory (as Buddha and Shankara affirm), whereas the its 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. </span><span style="background-color:transparent;color:#007cd5;"> <ref><u>http://incarnateword.in/cwm/0417/324-marchjanuary-19511935#p31</u>p2</ref></span><span style="background-color:transparent;color:#007cd5;">(The Mother; 3 March, 1951)</span>

<div style="color:#000000;">Cosmos The soul individualises itself and individual are manifestations of progressively transforms itself into a transcendent Self who is indivisible psychic being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is <ref>http://incarnateword.in each and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self/cwm/16/28-july-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace.1960#p2</divref>

<div style="color:#000000;">But we see farther It is only upon earth 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-psychic being. In gets its conscious extension of experiences to individualise 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 Hence there is all truth of individuality and individualisation abolished? does the Purusha cease to exist or does he become an almost absolute interdependence between the psychic world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be sothe earth. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises<ref>http: 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//incarnateword. 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 worldin/cwm/04/1-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 worldmarch-experience.1951#p25</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-=== Individualisation and-the-individual#p5</u></ref>Purusha ===

<div style="color:#000000;">The Purusha But in the end we have to see that our individualisation is aware only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of all other individuals as selves of himself; he may by life in a particular body, or else it is a dynamic union become aware of their mental constantly changing and practical action as occurring developing synthesis pursued through successive lives in his universal successive bodies. Behind it there is a consciousness, just as he a Purusha, who is aware of not determined or limited by his own mental individualisation or by this synthesis but on the contrary determines, supports and practical action; yet exceeds it. That which he may help selects from in order to determine their action construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by subjective union with them: virtue of the world-being, but still there is also by virtue of a practical differenceconsciousness which uses the world-being for experience of its possibilities of individuality. The action These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Divine Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in himself is any way, our constructed individuality would cease because the Reality that with which he is particularly and directly concernedsupported it would no longer be in presence; if, on the action of other hand, the Divine in his other selves is that with which he is universally concernedworld-being were to dissolve, merge, disappear, not directlythen also our individualisation would cease, but through and for the material of experience by his union with them which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and with an individualising consciousness which is the Divinecause of all our self-experience and world-experience. <ref>http://incarnateword. The individual therefore exists though he exceeds in/cwsa/21/the little separative ego; -eternal-and-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.#p4</divref>

<ref><u>http://incarnateword.in/cwsa/21/the-eternal-''''' The Purusha and-the-individual#p7</u></ref>It's Experience of Individualisation '''''

<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>

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/cwsa/2421/the-actioneternal-ofand-the-divine-shaktiindividual#p10</u>p7</ref>

== What is Spiritual Individuality? = The Psychic Presence in the Vital World ===

<div style="color:#000000;">Spiritual individuality means that each individual self or spirit As soon as there is a centre of self-vision and all-vision; organic life, the circumference—the boundless circumferencevital element comes in, as we may say,—of and it is this vision may be vital element which gives to flowers the same for all, but sense of beauty. It is not perhaps individualised in the centre may be different,—not located as in a spatial point in a spatial circlesense we understand it, but it is a psychological centre related with others through a coexistence sense of the diversely conscious Many in species and the universal beingspecies always tries to realise it. Each being in I have noticed a world will see the same world, but see it from its own self-being according to its own way of self-nature: for each will manifest its own truth first rudiment of the Infinitepsychic presence and vibration in vegetable life, its own way of self-determination and truly this blossoming one calls a flower is the first manifestation of meeting the cosmic determinationspsychic presence. The psychic is individualised only in man, but it was there before him; its vision by but it is not the law same kind of unity individualisation as in variety will no doubt be fundamentally the same as that of othersman, but it will still develop its own differentiationis more fluid: it manifests as force,—as we see all human beings conscious in as consciousness rather than as individuality. Take the one human way rose, for example; its great perfection of the same cosmic thingsform, colour, yet always with scent expresses an individual differenceaspiration and a psychic giving. This self-limitation would be, not fundamental, but an individual specialisation of Look at a common universality or totality; rose opening in the morning at the spiritual individual would act from his own centre first touch of the one Truth and according to his self-naturesun, but on it is a common basis and not with any blindness to other-magnificent self and other-naturegiving in aspiration. It would be consciousness limiting its action with full knowledge, not a movement of ignorance<ref>http://incarnateword.in/cwm/04/1-march-1951#p34</divref>

<ref><u>http://incarnateword.=== The Psychic in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p21 </u></ref>the Realm of Matter ===

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

<div style="colorBut this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one of these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference:#007cd5the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. He comes into the world with the purpose of doing something, with a work to carry out, a mission to fulfill. From this point of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that he grows;">it is in the physical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops. <ref><u>http://incarnateword.in/cwsacwm/2205/the5-gnosticaugust-being1953#p8</u>p3</ref></div>

<div style="color:#000000;">For his experience of cosmic existence will be, by its form of nature == Psychic Being 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>Eternal Truth ===

It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other; in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life. <ref><u>http://incarnateword.in/cwsacwm/2215/the18-gnosticjanuary-being1951#p16</u>p18</ref>

== Perception Beyond a Narrow Individuality =Why Individualisation? =

<div style="color:#000000;">It is only when the veil is rent and the divided mind overpoweredFirst one must become a conscious, well-knit, individualised being, who exists in himself, by himself, silent and passive to a supramental action that mind itself gets back to the Truth independently of things. There we find a luminous mentality reflectiveall his surroundings, who can hear anything, read anything, obedient and instrumental to the divine Real-Ideasee anything without changing. There we perceive He receives from outside only what the world really he wants to receive; he automatically refuses all that is; we know not in every way ourselves in others conformity with his plan and as others, others as ourselves and all as nothing can leave an imprint on him unless he agrees to receive the universal and self-multiplied Oneimprint. We lose the rigidly separate individual standpoint which Then one begins to become an individuality! When one is the source of all limitation and error. Stillan individuality, we perceive also that all that the ignorance one can make an offering of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceivedit. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are<ref>http://incarnateword.in/cwm/06/28-july-1954#p44</divref>

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

== Growth Towards Integral SelfSo long as one does not exist, one can give nothing. And for the separative ego to disappear, as you say, one must be able to give oneself entirely, totally without reservation. And to be able to give oneself, one must first exist. And to exist one must be individualised. <ref>http://incarnateword.in/cwm/06/28-Knowledge ==july-1954#p46</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>

And then, later, one offers all this to the Divine. Years of work are needed. You must not only...(silence)... become conscious of yourself, conscious in all details, but you must organise what you call "yourself" around the psychic centre, the divine centre of your being, so that it would make a single, coherent, fully conscious being. And as this divine centre is itself already consecrated (Mother makes a gesture of offering) entirely to the Divine, if everything is organised harmoniously around it, everything is consecrated to the Divine. And so, when the Divine thinks it proper, when the time has come, when the work of individualisation is complete, then the Divine gives you permission to let your ego merge in Him, to live henceforward only for the Divine. <ref><u>http://incarnateword.in/cwsacwm/2106/knowledge-by-identity28-andjuly-separative-knowledge1954#p9</u>p57</ref>

<span style="background-color:transparent;color:#000000;">And that is In creating the great mystery of creation, for universe as it is the same consciousnesswas, the Consciousness is one. But the very moment this Consciousness manifests itselfWill was an individual projection—individual, exteriorises itselfyou understand, deploys itselfa scattering: instead of being a unity containing all, it divides itself into was a unity made of innumerable fragments for the need of expansionsmall unities which are individualisations, and each one of these fragmentations has been the beginningthat is, things that feel themselves separated. And the origin 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. The origin conscious of every individual 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 law base of this form or all, you would have the truth feeling of this form. If there were no law, no truth a mass moving with all kinds of contradictory movements but which could not be separated from each form, there other; you would be no possibility not have the feeling of individualisation. It being an individual at all: you would be have the feeling of something extending indefinitely; there would be perhaps points like a vibration in the midst of concentrationa whole. Well, assemblages, but no the original Will was to form individual consciousnessbeings capable of becoming conscious once again of their divine origin. Each form then represents one element in Because of the changing process of the One into the manyindividualisation one must feel separate if one is to be an individual. This multiplicity implies an innumerable quantity of lawsThe moment you are separated, elements of you are cut off from the original consciousness, truths which spread out at least apparently, and you fall into the universe and finally become separate individualitiesinconscient. So For the individual being seems constantly to go farther and farther away from its origin by only thing which is the very necessity Life of individualisation. But once this individualisationlife is the Origin, if you cut yourself off from that , consciousness naturally is changed into unconsciousness. And then it is, due to this awareness very unconsciousness that you are no longer aware of the inner truth of your being.... It is complete, a process. You cannot argue whether it becomes possible, by an inner identification, to re-establish in is inevitable or evitable; the multiplicity the original unity; that fact is the raison d'être of the universe as we perceive it. The universe has been made so is like that this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of Himself.</span><ref><u>http://incarnateword.in/cwm/0405/327-marchmay-19511953#p29</u>p17</ref>

<div style="color:#007cd5;">'''Raison d'être (The Mother; 3 March, 1951Reason to be)</div>'''

== Divine Life And that is a Practical Mutuality Founded the great mystery of creation, for it is the same consciousness, the Consciousness is one. But the very moment this Consciousness manifests itself, exteriorises itself, deploys itself, it divides itself into innumerable fragments for the need of expansion, and each one of these fragmentations has been the beginning, the origin of an individual being. The origin of every individual form is the law of this form or the truth of this form. If there were no law, no truth of each form, there would be no possibility of individualisation. It would be something extending indefinitely; there would be perhaps points of concentration, assemblages, but no individual consciousness. Each form then represents one element in the changing of the One into the many. This multiplicity implies an innumerable quantity of laws, elements of consciousness, truths which spread out into the universe and finally become separate individualities. So the individual being seems constantly to go farther and farther away from its origin by the very necessity of individualisation. But once this individualisation, that is, this awareness of the inner truth is complete, it becomes possible, by an inner identification, to re-establish in the multiplicity the original unity; that is the raison d'être of the universe as we perceive it. The universe has been made so that this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of Himself. <ref>http://incarnateword.in Essential Unity ==/cwm/04/3-march-1951#p29</ref>

<div style="color:#000000;">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 How can give the name of a divine life.</div>one Individualise? =

= Surely, one has a big responsibility, it is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of development; otherwise it could be said that it is the whole earth which has the responsibility. The Psychic more conscious and Individualisation =individualised one becomes, the more should one have the sense of responsibility. But this is what happens at a given moment; one begins to think that one is here not without reason, without purpose. One realises suddenly that one is here because there is something to be done and this something is not anything egoistic. This seems to me the most logical way of entering upon the path—all of a sudden to realise, "Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness—what is it?" (The Mother, 24 March, 1951) <ref>http://incarnateword.in/cwm/04/24-march-1951#p31</ref>

<div style="color:#000000;">A psychic entity is there behind these occult activities which is the true support = Process of our individualisation; the ego is only an outward false substitute: for it is this secret soul that supports and holds together our self-experience and world-experience; the mental, vital, physical, external ego is a superficial construction of Nature. It is only when we have seen both our self and our nature as a whole, in the depths as well as on the surface, that we can acquire a true basis of knowledge.</div>Individualisation ==

“..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><u>http://incarnateword.in/cwsacwm/2110/memoryaphorism-ego-and-self-experience69#p15</u>p25</ref>

== The Evolution 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 Psychic ==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>http://incarnateword.in/cwm/06/28-july-1954#p59</ref>

<span style="background-color:transparent;color:#000000;"center>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 is already very perceptible in animals—don't think you are exceptional beings, that you alone have a psychic being and the rest of creation hasn't. It begins in the mineral, it is a little more developed in the plant, and in the animal there is a first glimmer of the psychic presence). Then there comes a moment when this psychic being is sufficiently developed to have an independent consciousness and a personal will. And then after innumerable lives more or less individualised, it becomes conscious of itself, of its movements and of the environment it has chosen for its growth. Arriving at a certain state of perception, it decides—generally at the last minute of the life it has just finished upon earth—the conditions in which its next life will be passed. Here I must tell you a very important thing: the psychic being can progress and form itself only in the physical life and upon earth. As soon as it leaves a body, it enters into a rest which lasts for a more or less long time according to its own choice and its degree of development—a rest for assimilation, for a passive progress so to say, a rest for passive growth which will allow this same psychic being to pass on to new experiences and make a more active progress. But after having finished one life (which usually ends only when it has done what it wanted to do), it will have chosen the environment where it will be born, the approximate place where it will be born, the conditions and the kind of life in which it will be born, and a very precise programme of the experiences through which it will have to pass to be able to make the progress it wants to make.~</span><ref><u>http://incarnateword.in/cwm/04/24-february-1951#p22</u></refcenter>

An individualised mind is something extremely rare, which comes only after a long education... <div style="colorref>http://incarnateword.in/cwm/09/20-february-1957#007cd5;">(The Mother; 24 February, 1951)p6</divref>

<span style="background-color:transparent;color:#000000;">The soul is You know, when you sleep, the eternal essence at inner beings are not concentrated upon the centre of body, they go out and become more or less independent—a limited independence, but independence all the psychic beingsame—and they go to dwell in their own domains. The soul mind more so, for it is hardly held within the body, it is only concentrated but not contained in fact like a divine spark which puts on many states of being of increasing densitythe body. The vital also goes beyond the body, down to the most material; but it is inside 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, within the solar plexusa part of your mind is there; distance, so to say, does not exist. These states of being take </span><span style="backgroundOf course, to have a mind centralised around the body requires good training. Few people have a mind with a well-colordefined form:transparent;color:#000000;">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 and develop, progressit must be very much individualised, become </span><span style="background-color:transparentvery much centralised. The mind still more;color:#000000;">'''it must be completely individualised'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">and perfected , centralised, organised around the psychic centre in the course of many earthly lives and order to have a definite form the psychic being. When the psychic being is fully formed, it is aware of the consciousness of the soul and manifests it perfectly.</span><ref><u>http://incarnateword.in/cwm/1604/1-february10-1967march-11951#p2</u>p17</ref><span style="background-color:transparent;color:#000000;"> </span>

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

<span style="background-color:transparent;color:#000000;">== The essence Importance 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.Body in/cwm/17/24-january-1935#p2</u></ref>Individualisation ===

<div style=If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being a jelly-fish! Everything would fuse into everything else, like this... Oh, what a mess it would be! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We say, "color:#007cd5The 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 (The Mothermost of you can't do it because the vital being is hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; 24 Januaryall kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of each other, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality in all this. These are forces, movements, desires, 1935)vibrations. <ref>http://incarnateword.in/cwm/06/28-july-1954#p47</divref>

== The Psychic and its Gradations = Individualisation of the Vital Being ===

<span style="background-color:transparentFrom 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;color:#000000he has organised this vital power in his body for playing music;">It is always pure. But it is either more or less well then, his hands, for instance, are so individualised and independent in its action. What is psychic in the being is always puretheir ability to play, that they can persist subtly even after death, by its very definitionwith their form, for it is that part of a form analogous to the being which is old physical form. They float in contact with the Divine vital world and expresses the truth of the beingare attracted by people who have similar capacities; they try to become identified with them. But this may be like a spark in the darkness of the being or it may be a being of lightA person who is sensitive enough, consciousreceptive enough, fully formed can become identified with these hands and independent. There are execute wonderful things, profit by all the gradations between individualisation of the twopast life of these hands.</span><span style="background-color:transparent;color:#007cd5;"> <ref><u>http://incarnateword.in/cwm/0504/1610-decembermarch-19531951#p15</u>p24</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 beingindividual vital plane there corresponds a cosmic vital world. For it is the psychic presence which little by little becomes the psychic When a human being. In each evolving form there is this presence, but it is not sufficiently developed he possesses an individualised. It is something which is capable vital being with organs of growth and follows the movement of the evolutionsight, hearing, smell, etc. It is not So a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant to be the centre of person who has a growing well-developed vital being which becomes can see in the psychic being when it is at last individualised. It is this spark that is permanent vital world with his vital sight, consciously and gathers round itself all sorts of elements for with the formation memory of that individuality; the true psychic being what he has seen. This 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 what makes a being or personality from abovevision.</span>” <ref><u>http://incarnateword.in/cwm/0310/psychic-presence-and-psychic-being-realaphorism-origin-of-race-superiority15#p1</u>p4</ref>

== The Progress = Individualisation of the Psychic Over Many Births Mental Being ===

<div style="color:#000000;">There are in … the extent to which the psychic mental being two very different kinds of progress: is formed and individualised varies greatly from one consisting in its formation, building and organisationindividual to the next. For In the psychic starts by being only a kind great mass of tiny divine spark within human beings the being and out mind is something fluid which has no organisation of this spark will emerge progressively an independent conscious being having its own action and will. The psychic being at its origin is only a spark of the divine consciousness , and therefore it is through successive lives that it builds up not a conscious individualitypersonality. It is a progress similar to that of a growing child<ref>http://incarnateword. It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious./cwm/10/aphorism-11#p3</divref>

<ref><u>http://incarnateword.in/cwm/05/5-august-1953#p2</ucenter>~</refcenter>

But as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <div style="colorref>http://incarnateword.in/cwm/10/aphorism-11#007cd5;">(The Mother; 5 August, 1953)p4</divref>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...there Mind is a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts the final individualising operation of their being are amalgamated with others the all-comprehending and so act through new bodies. Their whole being is not rebornall-apprehending Supermind, because of the simple fact that what they evidently mean process by their "self" is not a real which its consciousness works individualised entity but their exterior personality, the personality composed of the outward name and in each form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said the standpoint proper to have reincarnated as B. You would be right only if you said that the same line of consciousness uses both A it and B as with the instruments of its manifestation. For, what does remain constant is the psychic being cosmic relations which is not the outward personality at all, but something deep within, something which is not the exterior name and formproceed from that standpoint.”</span><ref><u>http://incarnateword.in/cwmcwsa/0321/vitaldeath-conversion-rebirthdesire-and-personal-survivalincapacity#p4</u>p2</ref>

== Interdependence of the Earth and the Psychic Being Helpful Practices ==

<span style="background-color:transparent;color:#000000;">It is only upon earth that the psychic being gets its experiences to individualise itself. Hence there is an almost absolute interdependence between the psychic world and the earth.</span><ref><u>http://incarnateword.in/cwm/04/1-march-1951#p25</u></ref><div style="color:#007cd5;">('''The Mother; 10 March, 1951)</div>Three Processes of Integral Yoga'''

== The Psychic Presence Integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes* The development of the true soul or psychic being to take the place of the false soul of desire* The sublimation of human into divine love* The elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the Vital World ==-sacrifice-i#p20</ref>

This, 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 the greatest and most uncommon and noble, must be performed as consecrated acts. 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 ego. 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. <ref><u>http://incarnateword.in/cwmcwsa/0423/1the-marchsacrifice-1951the-triune-path-and-the-lord-of-the-sacrifice#p34</u>p8</ref>

<div style="color:#007cd5;">(The Mother; 1 March, 1951)</div>Beyond Individualisation =

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

<span style="background-color:transparent;color:#000000;">But this sort Cosmos and individual are manifestations of progress has an end. There comes a time when the transcendent Self who is indivisible being although he seems to be divided or distributed; but he is fully developed, fully individualised, fully master of itself and its destinynot really divided or distributed but indivisibly present everywhere. When this being or one of these psychic beings has reached that stage Therefore all is in each and takes birth each is in a human being, that makes a very great difference: the human being, so to say, all and all is born free. He is not tied to circumstances, to surroundings, to his origin in God and God in all; and atavism, like ordinary people. He when the liberated soul comes into the world union with the purpose this Transcendent, it has this self-experience of doing something, with itself and cosmos which is translated psychologically into a work to carry out, mutual inclusion and a mission to fulfill. From this point persistent existence of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again both in a body. Till then rebirth divine union which is at once a necessity, for it is through rebirth that he grows; it is in the physical life oneness and in a physical body that he gradually develops fusion 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 stopsan embrace.</span><ref><u>http://incarnateword.in/cwmcwsa/0521/5the-eternal-and-augustthe-1953individual#p3</u>p9</ref>

<div style="color:#007cd5;"center>(The Mother; 5 August, 1953)~</divcenter>

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

== Organization to Develop a Particular Attitude to the Divine Individualisation ==

<span style="background-color:transparent;color:#000000;">The aim … stage comes by the increasing manifestation of the psychic 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 an individual of his delight in being, individualised, "personalised" 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 divine centre. Normallyworld and Nature is seen to be only that, but here it has become fully conscious, all the experiences Maya of the external life (unless one does yoga ego removed, and becomes conscious) pass without organising the inner Jiva is there only as an eternal portion of his being, while the psychic being organises these experiences serially. It wants aṁśa sanātana, put forth to realise support a particular attitude towards 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. Hence This is the highest realisation of the perfection and delight of the active oneness; for beyond it looks for all favourable experiences in order to have there could be only the complete series consciousness of opportunitiesthe Avatara, so to say, which will allow it to realise this attitude towards the DivineIshwara himself assuming a human name and form for action in the Lila. </span><ref><u>http://incarnateword.in/cwmcwsa/0424/24the-action-februaryof-1951the-divine-shakti#p39</u>p10</ref>

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

== The Psychic Spiritual 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: for each will manifest its own truth of the Realm Infinite, its own way of self-determination and of Matter ==meeting the cosmic determinations; its vision by the law of unity in variety will no doubt be fundamentally the same as that of others, but it will still develop its own differentiation,—as we see all human beings conscious in the one human way of the same cosmic things, yet always with an individual difference. This self-limitation would be, not fundamental, but an individual specialisation of a common universality or totality; the spiritual individual would act from his own centre of the one Truth and according to his self-nature, but on a common basis and not with any blindness to other-self and other-nature. It would be consciousness limiting its action with full knowledge, not a movement of ignorance. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p21 </ref>

<span style="background-color:transparent;color:#000000;">If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is happily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, "You carry the Divine within you, and you have only to enter within yourself and you will find Him." It is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine = Beyond Personal 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 Transcendent, the Supracosmic is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of finite and infinite. But in cosmos It uses Its liberty of self-formation, Its Maya, to make a scheme of Itself in the complementary terms of unity and multiplicity, and this multiple unity It establishes in the three conditions of the subconscient, the conscient and the superconscient. For actually we see that the Many objectivised in form in our material universe start with a subconscious unity which expresses itself openly enough in cosmic action and cosmic substance, but of which they are not themselves superficially aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emerge; but it applies its Relationship With Truth ==perception of unity to the form and surface action and, failing to take account of all that operates behind, fails also to realise that it is not only one in itself but one with others. This limitation of the universal "I" in the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness. <ref>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p16</ref>

<div style="color:#000000;">It organises itself around it = Individualisation 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>Inconscience ==

The inconscient is not individualised and when you go down into the inconscient in yourself, it is the inconscient of matter. One can't say that each individual has his own inconscient, for that would already be a beginning of individualisation... <ref><u>http://incarnateword.in/cwm/15/186-january-1951#p18</u>p14</ref>

<div style="color:#007cd5;"center>(The Mother; 18 January, 1951)~</divcenter>

<span style="background-color:transparent;color:#000000;">The soul individualises itself Individualisation and progressively transforms itself into a psychic being. </span><span stylethe Supermind ="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>

= The PhysicalAll action, Vital all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic and individual truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doing, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in the individual object which emerges as the first dumb result and inanimate field of her action and creation. In animal life the Force begins to become slowly conscious on the surface and Mental =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>

== The Importance of the Body in Supramental Manifestation and its Individualisation ==

<span style="background-colorThe consciousness is like a ladder:transparentat 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;color:#000000;">If your body were but then one does not made in retain the rigid form it is—for it is terribly rigidladder, isn't it?—wellwhereas 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, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in capacity to reach the vital Highest and mental fields, it would be worse than being at the same time connect the top with the bottom instead of letting a jelly-fish! Everything would fuse into everything else, like thiskind of emptiness cut off all connection between the different planes... OhTo go up and down and join the top to the bottom is the whole secret of realisation, what a mess it would be! That and that is why it was at first necessary the work of the Avatar. Each time he adds one more step to give the ladder there is a very rigid formnew creation upon earth... Afterwards we complain about it. We say, "The physical is fixed, it step which is being added now Sri Aurobindo has called the Supramental; as a nuisance; result of it lacks plasticity, it lacks supplenessthe consciousness will be able to enter the supramental world and yet retain its personal form, it hasn't that fluidity which can enable us its individualisation and then come down to merge into the Divineestablish here a new creation." But Certainly this was absolutely necessaryis not the last, for without this... if you simply went out of your body (most there are farther ranges of you can't do it because the vital being is hardly more individualised than ; but now we are at work to bring down the physical)supramental, if you came out to effect a reorganisation of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds to bring the world back to the true divine order. It is essentially a creation of vibrationsorder, currents a putting of forces come everything in its true place; and gothe chief spirit or force, strugglethe Shakti active at present is Mahasaraswati, try to destroy one another, take possession the Goddess of each other, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality in all thisperfect organisation. These are forces, movements, desires, vibrations.</span><ref><u>http://incarnateword.in/cwm/0603/28the-julysupramental-1954realisation#p47</u>p2</ref>

<div style="color:#007cd5;">(The Mother; 28 July, 1954)</div> == The Individualisation of the Subtle Bodies == <span style="background-color:transparent;color:#000000;">You know, when you sleep, the inner beings are not concentrated upon the body, they go out and become more or less independent—a limited independence, but independence all the same—and they go to dwell in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind is there; distance, so to say, does not exist. Of course, to have a mind centralised around the body requires good training. Few people have a mind with a well-defined form: it is like clouds which roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form.</span><ref><u>http://incarnateword.in/cwm/04/10-march-1951#p17</u></ref> <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> <div style="color:#000000;">But the vital does not go to rest nor does the mental being. Generally they are dissolved. It is only if one has followed a yoga throughout his whole life, if one has taken great care to individualise, to centralise the vital and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. </div> <ref><u>http://incarnateword.in/cwm/04/10-march-1951#p23</u></ref> <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">There are similar examples, for instance, among musicians. There are pianists who have individualised their hands and made them so wonderfully conscious that these hands are not decomposed—not the physical hands: the hands of the subtle physical and vital—they are not deposed, do not dissolve at the time of death. They remain as instruments to play the piano and always try to incarnate in the hands of someone playing the piano. I have known some cases of people who, as they were about to play, felt as though other hands entered into theirs and started playing really marvellously, in a way they could not have done themselves.</span><ref><u>http://incarnateword.in/cwm/08/3-october-1956#p39</u></ref> <div style="color:#007cd5;">(The Mother; 3 October, 1956)</div> == Individualisation of Vital Powers == <div style="color:#000000;">From the vital point of view, take the case of a great musician who has worked all his life to make his external being a good instrument for music; he has organised this vital power in his body for playing music; well then, his hands, for instance, are so individualised in their ability to play, that they can persist subtly even after death, with their form, a form analogous to the old physical form. They float in the vital world and are attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enough, receptive enough, can become identified with these hands and execute wonderful things, profit by all the individualisation of the past life of these hands.</div> <span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/04/10-march-1951#p24</u></ref></span><span style="background-color:transparent;color:#007cd5;">(The Mother, 10 March, 1951)</span><span style="background-color:transparent;color:#00000a;"> </span> &nbsp; <span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">..to the individual vital plane there corresponds a cosmic vital world. When a human being is sufficiently developed he possesses an individualised vital being with organs of sight, hearing, smell, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously and with the memory of what he has seen. This is what makes a vision.”</span><ref><u>http://incarnateword.in/cwm/10/aphorism-15#p4</u></ref> == Individualisation of the Mental Being =Gnostic Individual = <div style="color:#000000;">… the extent to which the mental being is formed and individualised varies greatly from one individual to the next. In the great mass of human beings the mind is something fluid which has no organisation of its own, and therefore it is not a personality. </div>

<div style="colorThe gnostic individual would be in the world and of the world, but would also exceed it in his consciousness and live in his self of transcendence above it; he would be universal but free in the universe, individual but not limited by a separative individuality. The true Person is not an isolated entity, his individuality is universal; for he individualises the universe:#007cd5it 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><u>http://incarnateword.in/cwmcwsa/1022/aphorismthe-11gnostic-being#p3</u>p8</ref></div>

<span style="background-color:transparent;color:#000000;"center>But as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives.~</span><ref><u>http://incarnateword.in/cwm/10/aphorism-11#p4</u></refcenter>

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

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

<span style="background-color:transparent;color:#000000;"center>It was the conditions of matter upon earth that made death indispensable. The whole sense of the evolution of matter has been a growth from a first state of unconsciousness to an increasing consciousness. And in this process of growth dissolution of forms became an ~</span><span style="background-color:transparent;color:#000000;">inevitable necessity, as things actually took place. For a fixed form was needed in order that the organised individual consciousness might have a stable support. And yet it is the fixity of the form that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment of life-forces or consciousness-forces were impossible without it and without these there would have been lacking the first conditions of organised existence on the plane of matter. But a definite and concrete formation contracts the tendency to become at once rigid and hard and petrified. The individual form persisted as a too binding mould; it cannot follow the movements of the forces; it cannot change in harmony with the progressive change in the universal dynamism; it cannot meet continually Nature's demand or keep pace with her; it gets out of the current. At a certain point of this growing disparity and disharmony between the form and the force that presses upon it, a complete dissolution of the form is unavoidable. A new form must be created; a new harmony and parity made possible. This is the true significance of death and this is its use in Nature. But if the form can become more quick and pliant and the cells of the body can be awakened to change with the changing consciousness, there would be no need of a drastic dissolution, death would be no longer inevitable.</span><ref><u>http://incarnateword.in/cwm/03/5-may-1929#p21</u></refcenter>

“...there is a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said to have reincarnated as B. You would be right only if you said that the same line of consciousness uses both A and B as the instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form.” <div style="colorref>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#007cd5;">(The Mother; 5 May, 1929)p4</divref>

== Why Death, Desire and Strife - The Trinity of Divided Living ? ==

<div style="color:#000000;">It was the conditions of matter upon earth that made death indispensable. The struggle whole sense of limited forces the evolution of matter has been a growth from a first state of unconsciousness to an increasing their capacity by consciousness. And in this process of growth dissolution of forms became an inevitable necessity, as things actually took place. For a fixed form was needed in order that struggle under the driving impetus organised individual consciousness might have a stable support. And yet it is the fixity of instinctive the form that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment of life-forces or conscious desire is therefore consciousness-forces were impossible without it and without these there would have been lacking the first law conditions of Lifeorganised existence on the plane of matter. As But a definite and concrete formation contracts the tendency to become at once rigid and hard and petrified. The individual form persisted as a too binding mould; it cannot follow the movements of the forces; it cannot change in harmony with desire, so the progressive change in the universal dynamism; it cannot meet continually Nature's demand or keep pace with this strifeher; it must rise into a mutually helpful trial gets out of strength, the current. At a conscious wrestling certain point of brother forces in which this growing disparity and disharmony between the victor form and vanquished or rather the force that which influences by action from above and that which influences by retort presses upon it, a complete dissolution of action from below the form is unavoidable. A new form must equally gain be created; a new harmony and increaseparity made possible. And This is the true significance of death and this again has eventually to is its use in Nature. But if the form can become more quick and pliant and the happy shock cells of divine interchange, the strenuous clasp of Love replacing body can be awakened to change with the convulsive clasp changing consciousness, there would be no need of strife. Stilla drastic dissolution, strife is the necessary and salutary beginningdeath would be no longer inevitable. Death(The Mother, Desire and Strife are the trinity of divided living5 May, the triple mask of the divine Life1929) <ref>http://incarnateword.in/cwm/03/5-principle in its first essay of cosmic selfmay-affirmation.1929#p21</divref>

== <span style="background-color:transparentBut 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;color:#00000a;">Immortality - The Individualised Expression it is in fact a personified, individualised expression of the Universal 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 Selfwe participate in its eternal life, and we therefore become immortal. <ref>http://incarnateword.in/cwm/10/aphorism-11#p5</spanref> ==

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

= By 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; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality. <span style="backgroundref>http://incarnateword.in/cwsa/21/the-color:transparent;color:eternal-and-the-individual#00000a;">The Supermindp10</spanref> =

== The More on Individualisation of the Supermind ==

<span style="background-color:transparent;color:#000000It is conceivable that so the Eternal may have actually chosen to manifest or rather to conceal himself in the body;">The individualisation of states of being which he may have so far never been conscious willed to become or to appear as an individual passing from birth to death and from death to new life in man, that is to say, there are superposed states a cycle of consciousness, persistent and there are new regions which have never yet been manifested on earth, recurrent human and which Sri Aurobindo called supramentalanimal existence. It is thatThe One Being personalised would pass through various forms of becoming at fancy or according to some law of the consequences of action, this was till the same idea. That isclose came by an enlightenment, a return to Oneness, one must go into the depths or a withdrawal of the heights of creation which have never been manifested upon earth, Sole and become conscious of Identical from that, and manifest it on earthparticular individualisation. Sri Aurobindo called But such a cycle would have no original or final determining Truth which would give it the Supermindany significance. I simply say these are states of being There is nothing for which were never yet conscious in man (that isit would be necessary; it would be purely a play, 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 actiona Lila. </span><ref><u>http://incarnateword.in/cwmcwsa/0522/11the-novemberphilosophy-of-1953rebirth#p24</u>p22</ref>

<div style="color:#007cd5;"center>(The Mother; 11 November, 1953)~</divcenter>

== The Ascent Towards Supermind ==normal experience of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p10</ref>

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

When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego. <ref><u>http://incarnateword.in/cwsa/2223/the-ascentrelease-towardsfrom-supermindthe-ego#p5</u>p12</ref>

== The Supramental Manifestation Individualisation and its Individualisation Collectivity ==

<span style="background-color:transparent;color:#000000;">The consciousness is like a ladder: at each great epoch there Man has been one great being capable of adding one more step to in him two distinct master impulses, the ladder individualistic and reaching a place where the ordinary consciousness had never been. It is possible to attain communal, a high level personal life and get completely out of the material consciousness; but then one does not retain the laddera social life, whereas the great achievement of the great epochs a personal motive 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 conduct and at the same time connect the top with the bottom instead of letting a kind social motive of emptiness cut off all connection between the different planesconduct. To go up and down The possibility of their opposition and join the top attempt to find their equation lie at the bottom is the whole secret very roots of realisation, human civilisation and that is the work of the Avatar. Each time persist in other figures when 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 passed beyond the Supramental; as vital animal into 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; highly individualised mental and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisationspiritual progress.</span><span style="background-color:transparent;color:#000000;"> </span><ref><u>http://incarnateword.in/cwmcwsa/0323/thestandards-of-conduct-and-supramentalspiritual-realisationfreedom#p2</u>p12</ref>

= <span style="background-color:transparent;color:#00000a;"center>It is all ~</spancenter><span style="background-color:transparent;color:#00000a;">Lila</span> =

<div style="color:#000000;">It To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self?—the Self which is conceivable above all intermixture, that so is, what I call 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 Truth of persistent and recurrent human and animal existenceyour being. The One Being personalised would pass through various forms of becoming at fancy or according to some law And as long as you are not conscious of the consequences Truth of actionyour being, till the close came you are moved by an enlightenmentall kinds of things, without taking any note of it at all. Collective thought, collective suggestions are a return 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 Onenessthe individual. Take individuals with similar qualities, of similar categories, well, a withdrawal when they are alone these individuals are at least two degrees better than people of the Sole and Identical from that particular individualisation. But such same category in a cycle would have no original or final determining Truth which would give it any significancecrowd. There is nothing for which it would be necessary; it would be purely a playmixture of obscurities, a Lilamixture 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. <ref>http://incarnateword.in/cwm/04/13-january-1951#p26</divref>

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

&nbspThere 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>http://incarnateword.in/cwm/06/14-april-1954#p25</ref>

<div style="color:#000000;"center>When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego.~</divcenter>

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 of humanity having made a particular progress. And this happens by successive steps. There are things in Matter which cannot be transformed unless the whole of Matter has undergone transformation to a certain degree. One cannot isolate oneself completely. It is not possible. One can do the work, one can choose: there are people who have chosen to go into solitude and try to realise in themselves the ideal they saw—usually they reached a certain point, then stopped there, they could go no further. It has been thus historically. I was saying the other day: "There are perhaps people upon earth whom I don't know who have realised extraordinary things" but precisely because they have isolated themselves from the earth, the earth does not know them. This is just to say that nothing is impossible. It seems doubtful, is all that I can say. But it is impossible, even if one isolates oneself physically, to do so vitally and mentally. There is the vast terrestrial atmosphere in which one is born, and there is a sort of spirit or genius of the human race; well, this genius must have reached a certain degree of perfection for anyone to be able to go farther. It is not that one has to wait till all have done it, no; but it is as though all had to reach a certain level for one to be able to take one's spring and go farther.... Surely the individual will always be ahead of the mass, there's no doubt about that, but there will always be a proportion and a relation. <ref><u>http://incarnateword.in/cwsacwm/2305/the-release-from7-theoctober-ego1953#p12</u>p47</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|}