Open main menu

Changes

{|class="wikitable" style= "background-color: #efefff; width: 100%;"
|
Read Summary of '''[[Individualisation Summary|Individualisation]]'''
|}
= What is Individualisation? =
Individualisation, is the capacity to take up all experiences and organise them around the divine centre. (The Mother, 24 February, 1951) <ref>http://incarnateword.in/cwm/04/24-february-1951#p38</ref>
<center>~</center> One can't merge one's ego in the Divine before becoming completely individualised. (The Mother, 28 July, 1954) <ref>http://incarnateword.in/cwm/06/28-july-1954#p40</ref> <center>~</center>
Mind, Life, Matter exist and mental, vital, physical individualisation exists as facts in Nature, but the identification of the soul with these things is a false identification. Mind, Life and Matter are ourselves only in this sense that they are principles of being which the true self has evolved by the meeting and interaction of Soul and Nature in order to express a form of its one existence as the Cosmos. Individual mind, life and body are a play of these principles which is set up in the commerce of Soul and Nature as a means for the expression of that multiplicity of itself of which the one Existence is eternally capable and which it holds eternally involved in its unity. Individual mind, life and body are forms of ourselves in so far as we are centres of the multiplicity of the One; universal Mind, Life and Body are also forms of our self, because we are that One in our being. But the self is more than universal or individual mind, life and body and when we limit ourselves by identification with these things, we found our knowledge on a falsehood, we falsify our determining view and our practical experience not only of our self-being but of our cosmic existence and of our individual activities. <ref>http://incarnateword.in/cwsa/23/the-synthesis-of-the-disciplines-of-knowledge#p7</ref>
But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. <ref>http://incarnateword.in/cwsa/29/a-realistic-adwaita#p14</ref>
 
<center>~</center>
The 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-object-of-knowledge#p13</ref>
 
<center>~</center>
. . . the true individual is not the ego, but the divine individuality which is through our evolution preparing to emerge in us. . . . <ref>http://incarnateword.in/cwsa/25/true-and-false-subjectivism#p6</ref>
== Individuality before Self-Offering What is the 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. <ref>http://incarnateword.in/cwsa/21/the-origin-and-remedy-of-falsehood-error-wrong-and-evil#p28</ref>
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. (The Mother, 28 July, 1954) <refcenter>http://incarnateword.in/cwm/06/28-july-1954#p44~</refcenter>
So long as one does not exist, one can give nothing. And for the 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 disappearcentralise the activities of Nature in us. We perceive a formation of mental, as you sayphysical, one must be able to give oneself entirelyvital experience which distinguishes itself from the rest of being, totally without reservationand that is what we think of as ourselves in nature—this individualisation of being in becoming. And We then proceed to be able to give oneselfconceive 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, one must first existan immortal being perhaps but limited by its individuality. And to exist one must be individualisedThis perception and this conception constitute our ego-sense. (The MotherNormally, 28 July, 1954) we go no farther in our knowledge of our individual existence. <ref>http://incarnateword.in/cwmcwsa/0621/28the-eternal-and-julythe-1954individual#p46p3</ref>
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. (The Mother, 28 July, 1954) <refcenter>http://incarnateword.in/cwm/06/28-july-1954#p57~</refcenter>
== Ego ==The formation of a mental and vital ego tied to the body-sense was the first great labour of the cosmic Life in its progressive evolution; for this was the means it found for creating out of matter a conscious individual. The dissolution of this limiting ego is the one condition, the necessary means for this very same Life to arrive at its divine fruition: for only so can the conscious individual find either his transcendent self or his true Person. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p1</ref>
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. <refcenter>http://incarnateword.in/cwsa/21/the-origin-and-remedy-of-falsehood-error-wrong-and-evil#p28~</refcenter>
The formation of In order to become a mental and vital conscious, individualised being, one needs his ego tied to the body-sense was the first great labour of the cosmic Life in its progressive evolution; for this was the means that is why it found for creating out of matter a conscious individualis there. The dissolution of this limiting ego It is the only when one conditionhas realised his own individuality sufficiently, has become a conscious, independent being with its own reality, that he no longer needs the necessary means for this very same Life to arrive ego. And at its divine fruition: for only so that time one can the conscious individual find either his transcendent self or his true Personmake an effort to get rid of it. <ref>http://incarnateword.in/cwsacwm/2306/the-release-from22-theseptember-ego1954#p1p42</ref>
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 it. (The Mother, 22 September, 1954) <refcenter>http://incarnateword.in/cwm/06/22-september-1954#p42~</refcenter>
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. <ref>http://incarnateword.in/cwsa/21/the-ego-and-the-dualities#p15</ref>
'''''Before it's Formation''''' “...the first state of your being is a state of an almost total mixture with all things from outside, and that there is almost no individualisation, that is, specialisation which makes you a different being. You are moved—a kind of form which is your physical being is moved—by all the common universal forces, vital forces or mental forces, which go through your form and put it in motion. <ref>http://incarnateword.in/cwm/07/14-december-1955#p18</ref> '''''It’s not the Cause of Individuality''''' It 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> ''''' Growth towards Integral Self-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. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p9</ref> == = The Role of Ego === The ego was created for the work of individualisation; when the work is achieved, it is not unusual for the ego to accept its own dissolution. <ref>http://incarnateword.in/cwm/16/7-december-1968#p2</ref> <center>~</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. <ref>http://incarnateword.in/cwm/06/28-july-1954#p56</ref> <center>~</center> The "I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear—the true being is felt in its place. <ref>http://incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p2</ref> <center>~</center> In order to become a conscious, individualised being, one needs his ego; that is why it is there. It is only when one has realised his own individuality sufficiently, has become a conscious, independent being with its own reality, that he no longer needs the ego. And at that time one can make an effort to get rid of it. <ref>http://incarnateword.in/cwm/06/22-september-1954#p42</ref> <center>~</center> Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things; <ref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p13</ref> === The Paradox of the Ego === The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine. <ref>http://incarnateword.in/cwm/03/the-ego#p14</ref> <center>~</center> 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. <ref>http://incarnateword.in/cwm/07/12-january-1955#p25</ref> <center>~</center> When we have passed beyond individualising, then we shall be real Persons. Ego was the helper; Ego is the bar. <ref>http://incarnateword.in/cwm/08/28-november-1956#p7</ref> <center>~</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. <ref>http://incarnateword.in/cwm/08/28-november-1956#p15</ref> <center>~</center> ...to begin with, a tremendous labour is 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> <center>~</center> I suppose the ego came there [into human activity] first as a means of the outer consciousness individualising itself in the flux of Nature and, secondly, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely have contented himself with food and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way. <ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p1</ref> === Safety and Limitations of Ego === 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. <ref>http://incarnateword.in/cwm/04/12-march-1951#p19</ref> <center>~</center> … it is impossible for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master of the All-Force; only the All-Will can be that and the individual only, if at all, by becoming again one with the All-Will and therefore with the All-Force. <ref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p5</ref> == What is Psychic Being ? ==
The soul is something that comes from the Divine into the evolution and as the psychic being it evolves and assumes different personalities from life to life. <ref>http://incarnateword.in/cwsa/28/the-self-or-atman#p14</ref>
 
<center>~</center>
In this lower manifestation, aparā prakṛti, this eternal portion of the Divine appears as the soul, a spark of the Divine Fire, supporting the individual evolution, supporting the mental, vital and physical being. The psychic being is the spark growing into a Fire, evolving with the growth of the consciousness. The psychic being is therefore evolutionary, not like the Jivatman, prior to the evolution. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p10</ref>
 
<center>~</center>
The soul or psychic is immutable only in the sense that it contains all the possibility of the Divine within it, but this it has to evolve and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge. This evolving psychic being is not therefore at any time all that the soul or essential psychic existence bears within it; it temporalises and individualises what is eternal in potentiality, transcendent in essence in this projection of the spirit. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p18</ref>
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. <refcenter>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p15~</refcenter>
There is individuality in the 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>
 
<center>~</center>
It is the psychic inmost being that replaces the ego. It is through love and surrender to the Divine that the psychic being becomes strong and manifest, so that it can replace the ego. <ref>http://incarnateword.in/cwsa/28/the-psychic-being#p99</ref>
= Why Individualisation? == Psychic - The True Individual ===
In creating the universe as it was, With regard to the Will was an individual projection—individual, you understand, a scattering: instead of being a unity containing allevolution upwards, it was a unity made of innumerable small unities which are individualisations, that is, things that feel themselves separated. And the very fact more correct to speak of being separated from all others is what gives you the feeling that you are an individual. Otherwise you would have psychic presence than the feeling that you were a fluid masspsychic being. For example, instead of being conscious of your external form and of everything in your being which makes of you a separate individuality, if you were conscious of it is the vital forces psychic presence which move everywhere or of little by little becomes the inconscient that psychic being. In each evolving form there is at the base of allthis presence, you would have the feeling of a mass moving with all kinds of contradictory movements but it is not individualised. It is something which could not be separated from each other; you would not have is capable of growth and follows the feeling movement of being an individual at all: you would have the feeling of something like evolution. It is not a vibration in the midst descent of a whole. Well, the original Will was to form individual beings capable of becoming conscious once again of their divine origininvolution from above. Because of It is formed progressively round the process spark of individualisation one must feel separate if one Divine Consciousness which is meant to be an individual. The moment you are separated, you are cut off from the original consciousness, at least apparently, and you fall into the inconscient. For the only thing centre of a growing being which is becomes the Life of life psychic being when it is the Origin, if you cut yourself off from that, consciousness naturally is changed into unconsciousnessat last individualised. And then it It is due to this very unconsciousness spark that you are no longer aware is permanent and gathers round itself all sorts of elements for the truth formation of your that individuality; the true psychic being.... It is a process. You cannot argue whether it formed only when the psychic personality is inevitable or evitablefully grown, fully built up, round the eternal divine spark; the fact is it is like thatattains its culmination, its total fulfilment if and when it unites with a being or personality from above. (The Mother, 27 May, 1953) <ref>http://incarnateword.in/cwm/0503/27psychic-presence-and-psychic-being-real-origin-of-mayrace-1953superiority#p17p1</ref>
'''Raison d'être (Reason to be)'''<center>~</center>
And that A psychic entity is there behind these occult activities which is the great mystery true support of creation, our individualisation; the ego is only an outward false substitute: 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, secret soul that supports and holds together our self-experience and each one of these fragmentations has been world-experience; the beginningmental, 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 lawvital, no truth of each formphysical, there would be no possibility external ego is a superficial construction of individualisationNature. It would be something extending indefinitely; there would be perhaps points of concentration, assemblagesis only when we have seen both our self and our nature as a whole, 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 depths as well as on the very necessity of individualisation. But once this individualisationsurface, 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 can acquire a true basis of Himselfknowledge. (The Mother, 3 March, 1951) <ref>http://incarnateword.in/cwmcwsa/0421/3memory-ego-marchand-1951self-experience#p29p15</ref> = How can one Individualise? = == Awakening of Responsibility ==
Surely, one has a big responsibility, it is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of development; otherwise it could be said that it is the whole earth which has the responsibility. The more conscious and individualised one becomes, the more should one have the sense of responsibility. But this is what happens at a given moment; one begins to think that one is here not without reason, without purpose. One realises suddenly that one is here because there is something to be done and this something is not anything egoistic. This seems to me the most logical way of entering upon the path—all of a sudden to realise, "Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness—what is it?" (The Mother, 24 March, 1951) <refcenter>http://incarnateword.in/cwm/04/24-march-1951#p31~</refcenter>
== Process 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 Individualisation ==the being which is in contact with the Divine and expresses the truth of the being. But this may be like a spark in the darkness of the being or it may be a being of light, conscious, fully formed and independent. There are all the gradations between the two. <ref>http://incarnateword.in/cwm/05/16-december-1953#p15</ref>
“..the suppleness needed to follow the movement '''''Aim of Becoming; suppleness, that is, the capacity for de-crystallisation—the whole period of life spent in individualisation is a period of conscious and deliberate crystallisation, which later has to be undone. Becoming a conscious and individual being is a constant crystallization—constant and deliberate—of all things; and afterwards one must make the opposite movement, constantly, and also, even more so, deliberately. At the same time, one must not lose the benefit, in the consciousness, of what one has acquired by individualisation.” <ref>http://incarnateword.in/cwm/10/aphorism-69#p25</ref> Psychic Being'''''
== The Need aim of the psychic being is to form an individual being, individualised, "personalised" around the divine centre. Normally, all the experiences of the external life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for Education ==all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. <ref>http://incarnateword.in/cwm/04/24-february-1951#p39</ref>
It's indispensable for you to have a frame in which you can learn how to form yourself. If you did your work === Evolution of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of you. But you don't do it, you wouldn't do it, there's not a single child who would do it, he wouldn't even know how to do it, where to begin. If a child were not taught how to live, he could not live, he wouldn't know how to do anything, anything. I don't want to speak about disgusting details, but even the most elementary things he would not do properly if he were not taught how to do them. Therefore, one must, step by step... That is to say, if everyone had to go through the whole experience needed for the formations of an individuality, he would be long dead before having begun to live! This is the contribution—accumulated through centuries—of those who have had the experience and tell you, "Well, if you want to go quickly, to know in a few years what has been learnt through centuries, do this!" Read, learn, study and then, in the material field, you will be taught to do this in this way, that in that way, this again in this way (gestures). Once you know a little, you can find your own method, if you have the genius for it! But first one must stand on one's own feet and know how to walk. It is very difficult to learn it all alone. It's like that for everyone. One must form oneself. Therefore, one needs education. (The Mother, 28 July, 1954) <ref>http://incarnateword.in/cwm/06/28-july-1954#p59</ref>Psychic ===
An 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 mind is something extremely rare, 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 comes its next life will be passed. Here I must tell you a very important thing: the psychic being can progress and form itself only after 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 education; 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 (The Motherwhich 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, 20 Februarythe conditions and the kind of life in which it will be born, 1957) 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. <ref>http://incarnateword.in/cwm/0904/2024-february-19571951#p6p22</ref>
== The Individualisation of the Parts of the Being ==<center>~</center>
You know, when you sleep, The soul is the inner beings are not concentrated upon eternal essence at the body, they go out and become more or less independent—a limited independence, but independence all centre of the same—and they go to dwell in their own domainspsychic being. The mind more sosoul is in fact like a divine spark which puts on many states of being of increasing density, for it is hardly held within down to the body, most material; it is only concentrated but not contained in the body. The vital also goes beyond inside the body, but it is more concentrated upon within 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; distancesolar plexus, so to say, does not exist. Of courseThese states of being take form and develop, 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 rollprogress, come become individualised and go. Even to have a vital with a form similar to that perfected in the course of your physical body, an analogous many earthly lives and formthe psychic being. When the psychic being is fully formed, it must be very much individualised, very much centralised. The mind still more; is aware of the consciousness of the soul and manifests it must be completely individualised, centralised, organised around the psychic centre in order to have a definite formperfectly. (The Mother, 10 March, 1951) <ref>http://incarnateword.in/cwm/0416/101-february-march1967-19511#p17p2</ref>
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. (The Mother, 10 March, 1951) <refcenter>http://incarnateword.in/cwm/04/10-march-1951#p23~</refcenter>
=== The Importance essence of the Body soul is divine, but the soul (the psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin. <ref>http://incarnateword.in Individualisation ===/cwm/17/24-january-1935#p2</ref>
If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being a jelly-fish! Everything would fuse into everything else, like this... Oh, what a mess it would be! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We say, "The physical is fixed, it is a nuisance; it lacks plasticity, it lacks suppleness, it hasn't that fluidity which can enable us to merge into the Divine." But this was absolutely necessary, for without this... if you simply went out of your body (most of you can't do it because the vital being is hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of each other, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality in all this. These are forces, movements, desires, vibrations. (The Mother, 28 July, 1954) <refcenter>http://incarnateword.in/cwm/06/28-july-1954#p47~</refcenter>
=== Individualisation of the Vital Being ===The soul individualises itself and progressively transforms itself into a psychic being. <ref>http://incarnateword.in/cwm/16/28-july-1960#p2</ref>
From the vital point '''Kinds 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. (The Mother, 10 March, 1951) <ref>http://incarnateword.in/cwm/04/10-march-1951#p24</ref>Progress'''
“.There are in the psychic being two very different kinds of progress: one consisting in its formation, building and organisation.to For the individual vital plane there corresponds psychic starts by being only a cosmic vital worldkind of tiny divine spark within the being and out of this spark will emerge progressively an independent conscious being having its own action and will. When a human The psychic being at its origin is sufficiently developed he possesses an individualised vital being with organs only a spark of sight, hearing, smell, etcthe divine consciousness and it is through successive lives that it builds up a conscious individuality. So It is a progress similar to that of a person who has growing child. It is a well-developed vital being can see thing in the vital world with his vital sightmaking. For a long time, consciously and with in most human beings the psychic is a being in the memory of what he has seenmaking. This It is what makes not a visionfully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious. <ref>http://incarnateword.in/cwm/1005/aphorism5-august-151953#p4p2</ref>
=== Individualisation of the Mental Being ==='''Growth happens only on Earth'''
… the extent to which It is only upon earth that the mental psychic being is formed and individualised varies greatly from one individual gets its experiences to the nextindividualise itself. In Hence there is an almost absolute interdependence between the great mass of human beings psychic world and the mind is something fluid which has no organisation of its own, and therefore it is not a personalityearth. <ref>http://incarnateword.in/cwm/1004/aphorism1-march-111951#p3p25</ref>
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, === Individualisation and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <ref>http://incarnateword.in/cwm/10/aphorism-11#p4</ref>Purusha ===
Mind is the final individualising operation of the all-comprehending and all-apprehending Supermind, the process by which its consciousness works individualised in each form from the standpoint proper to it and with the cosmic relations which proceed from that standpoint. <ref>http://incarnateword.in/cwsa/21/death-desire-''''' The Purusha andHis World-incapacity#p2</ref>Material '''''
= What But in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the Ego? =cause of all our self-experience and world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p4</ref>
What is this strongly separative self-experience that we call ego? ''''' The Purusha and 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 's Experience 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>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p3</ref>Individualisation '''''
'''Before But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it's Formation'''exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation abolished? does the Purusha cease to exist or does he become the world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be so. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises: but the mind no longer thinks of a limited temporary individualisation as all ourselves but only as a wave of becoming thrown up from the sea of its being or else as a form or centre of universality. The soul still makes the world-becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p5</ref>
“...the first state of your being is a state of an almost total mixture with all things from outside, and that there is almost no individualisation, that is, specialisation which makes you a different being. You are moved—a kind of form which is your physical being is moved—by all the common universal forces, vital forces or mental forces, which go through your form and put it in motion. (The Mother, 14 December, 1955) <refcenter>http://incarnateword.in/cwm/07/14-december-1955#p18~</refcenter>
'''It’s 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 Cause of Individuality'''Divine. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiation, even though by his universalising himself the limitation which we call the ego is overcome. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p7</ref>
It 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 === The Psychic Presence 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. (The Mother, 3 March, 1951) <ref>http://incarnateword.in/cwm/04/3-march-1951#p31</ref>Vital World ===
''' Growth towards Integral SelfAs soon as there is organic life, the vital element comes in, and it is this vital element which gives to flowers the sense of beauty. It is not perhaps individualised in the sense we understand it, but it is a sense of the species and the species always tries to realise it. I have noticed a first rudiment of the psychic presence and vibration in vegetable life, and truly this blossoming one calls a flower is the first manifestation of the psychic presence. The psychic is individualised only in man, but it was there before him; but it is not the same kind of individualisation as in man, it is more fluid: it manifests as force, as consciousness rather than as individuality. Take the rose, for example; its great perfection of form, colour, scent expresses an aspiration and a psychic giving. Look at a rose opening in the morning at the first touch of the sun, it is a magnificent self-Knowledge '''giving in aspiration. <ref>http://incarnateword.in/cwm/04/1-march-1951#p34</ref>
Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge === The Psychic in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too the Realm of the not-self outside it also as self. <ref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p9</ref>Matter ===
== The Role 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 Ego ==the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being.. <ref>http://incarnateword.in/cwm/06/9-june-1954#p28</ref>
The ego was created for the work of individualisation; when the work is achieved, it is not unusual for the ego to accept its own dissolution. (The Mother, 7 December, 1968) <ref>http://incarnateword.in/cwm/16/7-december-1968#p2</ref>=== Full Individualisation ===
But this sort of progress has an end.There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny..before speaking When this being or one of merging one's ego these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference: the Divinehuman being, so to say, one must first know a little what one isborn free. The ego He is therenot tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. Its necessity is that you become consciousHe comes into the world with the purpose of doing something, independent beingswith a work to carry out, individualised—I mean in the see a mission to fulfill. From this point of independent—that you may not be the public square where everything goes criss-cross! That you may exist view his progress in yourselves. That is why there is growth has come to an ego. It is like that; end, that is why also there , it is not indispensable for him to take birth again in a skin, like thatbody... though trulyTill then rebirth is a necessity, even physical forces pass for it is through rebirth that he grows; it is in the skin. There is physical life and in a vibration which goes physical body that he gradually develops and becomes a certain distancefully conscious being. But stillonce he is fully formed, it's the skin he is free, in this sense that prevents us from blending into he can take birth or not, at will. So there, one anotherkind of progress stops. (The Mother, 28 July, 1954) <ref>http://incarnateword.in/cwm/0605/285-julyaugust-19541953#p56p3</ref>
The "I" or For the little ego complete individual is constituted by Nature and is at once a mentalthe cosmic individual, vital and physical formation meant to aid in centralising and individualising since only when we have taken the outer consciousness universe into ourselves, — and action. When the true being is discoveredtranscended it, the utility of the ego is over and this formation has to disappear—the true being is felt in its place— can our individuality be complete. <ref>http://incarnateword.in/cwsa/2822/the-truegnostic-being-and-the-true-consciousness#p2p9</ref>
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 === Psychic Being and the ego. And at that time one can make an effort to get rid of it. (The Mother, 22 September, 1954) <ref>http://incarnateword.in/cwm/06/22-september-1954#p42</ref>Eternal Truth ===
Individualised lifeIt organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-force here existent and dependent on nothing in time or space, whereas the psychic being is an energy a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of individualising manifesting this Truth, the eternal Truth that is one and ignorant Mindpermanent. The psychic being is a progressive being, Mind which means that has fallen 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 knowledge very minute this contact takes place, one is absolutely conscious of its own Supermind. Therefore incapacity the eternal Truth within oneself and one sees that it is necessary to its relations in Life the purpose of life and inevitable in the nature guide of thingsthe world. One can't have one without the other; in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life. <ref>http://incarnateword.in/cwsacwm/2115/death-desire18-andjanuary-incapacity1951#p13p18</ref>
== The Paradox of the Ego =Why Individualisation? =
The ego is 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 helps us he wants to individualise ourselves and what prevents us from becoming divine. It receive; he automatically refuses all that is like that. Put that together not in conformity with his plan and you will find nothing can leave an imprint on him unless he agrees to receive the egoimprint. Without the ego, as the world Then one begins to become an individuality! When one is organisedan individuality, there would be no individual, and with the ego the world cannot become divineone can make an offering of it. <ref>http://incarnateword.in/cwm/0306/the28-july-ego1954#p14p44</ref>
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. (The Mother, 12 January, 1955) <refcenter>http://incarnateword.in/cwm/07/12-january-1955#p25~</refcenter>
When we have passed beyond individualisingSo long as one does not exist, then we shall be real Personsone can give nothing. Ego was And for the helper; Ego is the barseparative ego to disappear, as you say, one must be able to give oneself entirely, totally without reservation. (The MotherAnd to be able to give oneself, 28 November, 1956) one must first exist. And to exist one must be individualised. <ref>http://incarnateword.in/cwm/0806/28-novemberjuly-19561954#p7p46</ref>
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. (The Mother, 28 November, 1956) <refcenter>http://incarnateword.in/cwm/08/28-november-1956#p15~</refcenter>
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 begin withthe Divine, if everything is organised harmoniously around it, a tremendous labour everything is required consecrated to individualise oneselfthe Divine. And so, when the Divine thinks it proper, and afterwards one must demolish all that when the time has been done come, when the work of individualisation is complete, then the Divine gives you permission to let your ego merge in order Him, to progresslive henceforward only for the Divine. (The Mother, 20 February, 1957) <ref>http://incarnateword.in/cwm/0906/2028-februaryjuly-19571954#p16p57</ref>
I suppose the ego came there [into human activity] first as a means of the outer consciousness individualising itself in the flux of Nature and, secondly, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely have contented himself with food and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way. <refcenter>http://incarnateword.in/cwsa/31/ego-and-its-forms#p1~</refcenter>
== Safety In creating the universe as it was, the Will was an individual projection—individual, you understand, a scattering: instead of being a unity containing all, it was a unity made of innumerable small unities which are individualisations, that is, things that feel themselves separated. And the very fact of being separated from all others is what gives you the feeling that you are an individual. Otherwise you would have the feeling that you were a fluid mass. For example, instead of being conscious of your external form and of everything in your being which makes of you a separate individuality, if you were conscious of the vital forces which move everywhere or of the inconscient that is at the base of all, you would have the feeling of a mass moving with all kinds of contradictory movements but which could not be separated from each other; you would not have the feeling of being an individual at all: you would have the feeling of something like a vibration in the midst of a whole. Well, the original Will was to form individual beings capable of becoming conscious once again of their divine origin. Because of the process of individualisation one must feel separate if one is to be an individual. The moment you are separated, you are cut off from the original consciousness, at least apparently, and Limitations you fall into the inconscient. For the only thing which is the Life of life is the Origin, if you cut yourself off from that, consciousness naturally is changed into unconsciousness. And then it is due to this very unconsciousness that you are no longer aware of the truth of Ego ==your being.... It is a process. You cannot argue whether it is inevitable or evitable; the fact is it is like that. <ref>http://incarnateword.in/cwm/05/27-may-1953#p17</ref>
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 '''Raison d'être (Reason 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. (The Mother, 12 March, 1951) <ref>http://incarnateword.in/cwm/04/12-march-1951#p19</ref>'''
And that is the great mystery of creation, for it is impossible 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 a divided the need of expansion, and individualised consciousness with a dividedeach 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, individualised and therefore limited power and will to there would be no possibility of individualisation. It would be something extending indefinitely; there would be master perhaps points of concentration, assemblages, but no individual consciousness. Each form then represents one element in the changing of the All-Force; only One into the many. This multiplicity implies an innumerable quantity of laws, elements of consciousness, truths which spread out into the All-Will can be that universe and finally become separate individualities. So the individual onlybeing seems constantly to go farther and farther away from its origin by the very necessity of individualisation. But once this individualisation, if at allthat is, this awareness of the inner truth is complete, it becomes possible, by becoming again one with an inner identification, to re-establish in the multiplicity the original unity; that is the All-Will and therefore with raison d'être of the All-Forceuniverse 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/cwsacwm/2104/death3-desire-andmarch-incapacity1951#p5p29</ref>
= Psychic - The True Individual How can one Individualise? =
With regard to the evolution upwards, it is more correct to speak == Awakening 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. <ref>http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#p1</ref>Responsibility ==
A psychic entity Surely, one has a big responsibility, it is there behind these occult activities which to fulfil a special mission that one is born upon earth. Only, naturally, the true support psychic being must have reached a certain degree of our individualisationdevelopment; the ego is only an outward false substitute: for otherwise it could be said that it is this secret soul that supports the whole earth which has the responsibility. The more conscious and holds together our self-experience and world-experience; individualised one becomes, the more should one have the mental, vital, physical, external ego sense of responsibility. But this is what happens at a superficial construction of Naturegiven moment; one begins to think that one is here not without reason, without purpose. It One realises suddenly that one is only when we have seen both our self here because there is something to be done and our nature as this something is not anything egoistic. This seems to me the most logical way of entering upon the path—all of a wholesudden to realise, in the depths as well as on the surface"Since I am here, it means that we can acquire I have a true basis of knowledgemission 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/cwsacwm/2104/memory-ego-and24-selfmarch-experience1951#p15p31</ref>
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 == Process 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. (The Mother, 16 December, 1953) <ref>http://incarnateword.in/cwm/05/16-december-1953#p15</ref>Individualisation ==
'''Aim “..the suppleness needed to follow the movement of Becoming; suppleness, that is, the Psychic Being'''capacity for de-crystallisation—the whole period of life spent in individualisation is a period of conscious and deliberate crystallisation, which later has to be undone. Becoming a conscious and individual being is a constant crystallization—constant and deliberate—of all things; and afterwards one must make the opposite movement, constantly, and also, even more so, deliberately. At the same time, one must not lose the benefit, in the consciousness, of what one has acquired by individualisation.” <ref>http://incarnateword.in/cwm/10/aphorism-69#p25</ref>
== The aim of the psychic being is to form an individual being, individualised, "personalised" around the divine centre. Normally, all the experiences of the external life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks Need for all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. (The Mother, 24 February, 1951) <ref>http://incarnateword.in/cwm/04/24-february-1951#p39</ref>Education ==
== 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>
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. (The Mother, 24 February, 1951) <refcenter>http://incarnateword.in/cwm/04/24-february-1951#p22~</refcenter>
The soul An individualised mind is the eternal essence at the centre of the psychic being. The soul is in fact like something extremely rare, which comes only after 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 saylong education. 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. (The Mother, 1 February, 1967) <ref>http://incarnateword.in/cwm/1609/120-february-1967-11957#p2p6</ref>
== The essence Individualisation of the soul is divine, but the soul (the psychic being) grows through all Parts of the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin. (The Mother, 24 January, 1935) <ref>http://incarnateword.in/cwm/17/24-january-1935#p2</ref>Being ==
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 soul individualises itself 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 progressively transforms itself into go. Even to have a vital with a psychic beingform similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. (The Mothermind still more; it must be completely individualised, 28 Julycentralised, 1960) organised around the psychic centre in order to have a definite form. <ref>http://incarnateword.in/cwm/1604/2810-julymarch-19601951#p2p17</ref>
'''Kinds of Progress'''<center>~</center>
There are in But the vital does not go to rest nor does the psychic mental being two very different kinds of progress: one consisting in its formation, building and organisation. For the psychic starts by being only a kind of tiny divine spark within the being and out of this spark will emerge progressively an independent conscious being having its own action and willGenerally they are dissolved. The psychic being at its origin It is only if one has followed a spark of yoga throughout his whole life, if one has taken great care to individualise, to centralise the divine consciousness vital and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. It is a thing in the making. For a long time, in most human beings mental around the psychic is a being that they remain—that happens once in the making. It is not a fully individualisedten million cases, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully consciousis very exceptional. (The Mother, 5 August, 1953) <ref>http://incarnateword.in/cwm/0504/510-augustmarch-19531951#p2p23</ref>
'''Growth happens only on Earth'''=== The Importance of the Body in Individualisation ===
It If your body were not made in the rigid form it is—for it is only upon earth 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 psychic vital and mental fields, it would be worse than being gets its experiences 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 individualise itselfgive a very rigid form. Hence there Afterwards we complain about it. We say, "The physical is fixed, it is a nuisance; it lacks plasticity, it lacks suppleness, it hasn't that fluidity which can enable us to merge into the Divine." But this was absolutely necessary, for without this... if you simply went out of your body (most of you can't do it because the vital being is an almost absolute interdependence between hardly more individualised than the psychic physical), if you came out of your body and went into the vital world , you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of each other, absorb each other, throw each other out... and the earthso it goes on! But it is very difficult to find a real personality in all this. (The MotherThese are forces, movements, 10 Marchdesires, 1951) vibrations. <ref>http://incarnateword.in/cwm/0406/128-marchjuly-19511954#p25p47</ref>
=== Individualisation and of the Purusha Vital Being ===
''' The Purusha 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 His Worldare attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enough, receptive enough, can become identified with these hands and execute wonderful things, profit by all the individualisation of the past life of these hands. <ref>http://incarnateword.in/cwm/04/10-march-Material '''1951#p24</ref>
But in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience. <refcenter>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p4~</refcenter>
''' The Purusha “..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 It's Experience with the memory of Individualisation '''what he has seen. This is what makes a vision.” <ref>http://incarnateword.in/cwm/10/aphorism-15#p4</ref>
But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception === Individualisation of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation abolished? does the Purusha cease to exist or does he become the world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be so. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises: but the mind no longer thinks of a limited temporary individualisation as all ourselves but only as a wave of becoming thrown up from the sea of its being or else as a form or centre of universality. The soul still makes the world-becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p5</ref>Mental Being ===
The Purusha is aware of all other individuals as selves of himself; he may by a dynamic union become aware of their … the extent to which the mental and practical action as occurring in his universal consciousness, just as he being is aware of his own mental formed and practical action; he may help individualised varies greatly from one individual to determine their action by subjective union with them: but still there is a practical differencethe next. The action In the great mass of human beings the Divine in himself mind is that with something fluid which he is particularly and directly concerned; the action has no organisation of the Divine in his other selves is that with which he is universally concerned, not directlyits own, 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 it 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 overcomea personality. <ref>http://incarnateword.in/cwsacwm/2110/the-eternal-andaphorism-the-individual11#p7p3</ref>
== The Psychic Presence in the Vital World ==<center>~</center>
As But as soon as there the mental being is organic lifeformed, organised, the vital element comes inindividualised, and has become a personality, it is this vital element which gives to flowers the sense of beauty. It is does not perhaps individualised in the sense we understand itdepend, but it is a sense of the species and the species always tries to realise it. I have noticed a first rudiment of no longer depends on the psychic presence and vibration in vegetable lifebody for its existence, and truly this blossoming one calls a flower is it therefore survives the first manifestation of the psychic presencebody. The psychic earth's mental atmosphere is individualised only in manfilled with beings, mental personalities which lead an entirely independent existence, but it was there before him; but it is not even after the same kind disappearance of individualisation as the body; they can reincarnate in mana new body when the soul, it that is more fluid: it manifests as forceto say, as consciousness rather than as individuality. Take the rosetrue Self, for example; its great perfection of formreincarnates, colour, scent expresses an aspiration and a psychic giving. Look at a rose opening in thus carrying with it the morning at the first touch memory of the sun, it is a magnificent self-giving in aspirationits previous lives. (The Mother, 1 March, 1951) <ref>http://incarnateword.in/cwm/0410/1-marchaphorism-195111#p34p4</ref>
== The Psychic in the Realm of Matter ==<center>~</center>
If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it Mind is happily due to this psychic presence in Matter that the contact between Matter and final individualising operation of the Divine can be direct all-comprehending and all human beings can be told-apprehending Supermind, "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 process by which its consciousness works individualised in human beings. But it is a speciality of each form from the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that standpoint proper to it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is with the presence of the psychic cosmic relations which makes man an exceptional being.proceed from that standpoint. (The Mother, 9 June, 1954)<ref>http://incarnateword.in/cwmcwsa/0621/9death-desire-juneand-1954incapacity#p28p2</ref>
== Full Individualisation Helpful Practices ==
But this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one '''The Three Processes of these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. He comes into the world with the purpose of doing something, with a work to carry out, a mission to fulfill. From this point of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that he grows; it is in the physical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops. (The Mother, 5 August, 1953) <ref>http://incarnateword.in/cwm/05/5-august-1953#p3</ref>Integral Yoga'''
For 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 complete individual is true soul or psychic being to take the cosmic individual, since only when we have taken place of the universe false soul of desire* The sublimation of human into ourselves, — divine love* The elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the soul and transcended it, — the life-force can our individuality be completeutterly delivered from the veils and prevarications of the Ignorance. <ref>http://incarnateword.in/cwsa/2223/the-gnosticascent-of-beingthe-sacrifice-i#p9p20</ref>
== Psychic Being and the Eternal Truth =='''Conscious Sacrifice'''
It organises itself around it and enters into contact with it. The psychic This, in short, is moved by the Truth. The Truth is something eternally self-existent and dependent demand made on nothing in time or spaceus, whereas the psychic being is that we should turn our whole life into a being that grows, takes form, progresses, individualises itself more and moreconscious sacrifice. In this way it becomes more Every moment and more capable every movement of manifesting this Truth, the eternal Truth that is one and permanent. The psychic our being is to be resolved into a progressive being, which means that the relation between the psychic being continuous and the Truth is a progressive one. It is not possible devoted self-giving to become aware of one's psychic being without becoming aware at the same time of the inner TruthEternal. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic beingour actions, not a contact with less the smallest and most ordinary and trifling than the idea they have constructed of itgreatest and most uncommon and noble, but a truly concrete contact—all say must be performed as consecrated acts. Our individualised nature must live in the same thing: from the very minute this contact takes place, one is absolutely conscious single consciousness of the eternal Truth within oneself an inner and one sees outer movement dedicated to Something that it is the purpose of life beyond us and the guide of the worldgreater than our ego. One can't have one without No matter what the other; in fact, gift or to whom it is this presented by us, there must be a consciousness in the act that makes you realise that you we are presenting it to the one divine Being in contact with your psychic being. It may not be a conscious contact, but something that governs your lifeall beings. (The Mother, 18 January, 1951) <ref>http://incarnateword.in/cwmcwsa/1523/18the-januarysacrifice-the-triune-path-and-the-lord-of-the-1951sacrifice#p18p8</ref>
= Beyond Individualisation =
It is only when the veil is rent and the divided mind overpowered, silent and passive to a supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are. <ref>http://incarnateword.in/cwsa/21/mind-and-supermind#p19</ref>
 
<center>~</center>
Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is in each and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p9</ref>
 
<center>~</center>
The 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>
== Individualisation and 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... (The Mother, 6 January, 1951) <ref>http://incarnateword.in/cwm/15/6-january-1951#p14</ref>  <center>~</center>
The light, the consciousness that comes down into this inconscient in order to transform it must necessarily be a consciousness that is close enough to be able to touch it. It is not possible to conceive of a light—the supramental light, for example—that would have the power to individualise the inconscient. But, through a conscious, individualised being, this light can be brought down into the inconscient and gradually make it conscious. (The Mother, 6 January, 1951) <ref>http://incarnateword.in/cwm/15/6-january-1951#p15</ref>
= Individualisation and the Supermind =
The individualisation of states of being which have so far never been conscious in man, that is to say, there are superposed states of consciousness, and there are new regions which have never yet been manifested on earth, and which Sri Aurobindo called supramental. It is that, this was the same idea. That is, one must go into the depths or the heights of creation which have never been manifested upon earth, and become conscious of that, and manifest it on earth. Sri Aurobindo called it the Supermind. I simply say these are states of being which were never yet conscious in man (that is, that man has so far never been aware of them). One must get identified with them, then bring them into the outer consciousness, and manifest them in action. (The Mother, 11 November, 1953) <ref>http://incarnateword.in/cwm/05/11-november-1953#p24</ref>
== The Ascent Towards Supermind ==
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. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p8</ref>
 
<center>~</center>
For his experience of cosmic existence will be, by its form of nature and by an individualised centration, that of one living in the universe but, at the same time, by self-diffusion and extension in oneness, that of one who carries the universe and all its beings within him. This extended state of being will not only be an extension in oneness of self or an extension in conceptive idea and vision, but an extension of oneness in heart, in sense, in a concrete physical consciousness. He will have the cosmic consciousness, sense, feeling, by which all objective life will become part of his subjective existence and by which he will realise, perceive, feel, see, hear the Divine in all forms; all forms and movements will be realised, sensed, seen, heard, felt as if taking place within his own vast self of being. The world will be connected not only with his outer but with his inner life. He will not meet the world only in its external form by an external contact; he will be inwardly in contact with the inner self of things and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they themselves will not be aware, act upon all with an inner comprehension, encounter all with a perfect sympathy and sense of oneness but also an independence which is not overmastered by any contact. His action on the world will be largely an inner action by the power of the spirit, by the spiritual-supramental idea-force formulating itself in the world, by the secret unspoken word, by the power of the heart, by the dynamic life-force, by the enveloping and penetrating power of the self one with all things; the outer expressed and visible action will be only a fringe, a last projection of this vaster single total of activity. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p16</ref>
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. <ref>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p5</ref>
 
<center>~</center>
“...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.” <ref>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p4</ref>
But this is not what Sri Aurobindo calls Immortality. Immortality is a life without beginning or end, without birth or death, which is altogether independent of the body. It is the life of the Self, the essential being of each individual, and it is not separate from the universal Self. And this essential being has a sense of oneness with the universal Self; it is in fact a personified, individualised expression of the universal Self and has neither beginning nor end, neither life nor death, it exists eternally and that is what is immortal. When we are fully conscious of this Self we participate in its eternal life, and we therefore become immortal. <ref>http://incarnateword.in/cwm/10/aphorism-11#p5</ref>
 
<center>~</center>
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. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p10</ref>
It is conceivable that so the Eternal may have actually chosen to manifest or rather to conceal himself in the body; he may have willed to become or to appear as an individual passing from birth to death and from death to new life in a cycle of persistent and recurrent human and animal existence. The One Being personalised would pass through various forms of becoming at fancy or according to some law of the consequences of action, till the close came by an enlightenment, a return to Oneness, a withdrawal of the Sole and Identical from that particular individualisation. But such a cycle would have no original or final determining Truth which would give it any significance. There is nothing for which it would be necessary; it would be purely a play, a Lila. <ref>http://incarnateword.in/cwsa/22/the-philosophy-of-rebirth#p22</ref>
 
<center>~</center>
The normal experience of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p10</ref>
 
<center>~</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. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p12</ref>
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. <ref>http://incarnateword.in/cwsa/23/standards-of-conduct-and-spiritual-freedom#p12</ref>
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. (The Mother, 13 January, 1951) <refcenter>http://incarnateword.in/cwm/04/13-january-1951#p26~</refcenter>
There are many souls upon earthTo be individualised in a collectivity, human beingsone must be absolutely conscious of oneself... ObviouslyAnd of which self?—the Self which is above all intermixture, those who have a certain culturethat is, a certain development, a certain individualisation gather together usually: instinctively they get together, form groupswhat I call the Truth of your being. And so one can find in space and time a number—not considerable but still sufficiently large—of cultured beings who as long as you are united, but one must not believe that this gives conscious of the exact proportion Truth of the culture and development your being, you are moved by all kinds of human beings. It is only like a sort things, without taking any note of foam that has been brought up and is on the surfaceit at all. But even among these latterCollective thought, even among these beings who collective suggestions are already a selection, there formidable influence which act constantly on individual thought. And what is extraordinary is hardly that one does not notice it. One believes that one thinks "like that", but in a thousand who truth it is the collectivity which thinks "like that". The mass is a truly always inferior to the individual being. Take individuals with similar qualities, conscious of himselfsimilar categories, united with his psychic being, governed by his inner law and, consequently, almost if not totally free from external influences; for, being consciouswell, when they are alone these influences come, he sees them: those that seem to him to harmonise with his inner development and normal growth he accepts; those which individuals are opposed he refuses. And so, instead at least two degrees better than people of being the same category in a chaos—or in any case crowd. There is a frightful mixture—they are organised beingsmixture of obscurities, individuala mixture of unconsciousness, and inevitably you slip into this unconsciousness. To escape this there is but one means: to become conscious of themselvesoneself, walking through life knowing where they want to go more and more conscious and more and how they want tomore attentive. (The Mother, 14 April, 1954) <ref>http://incarnateword.in/cwm/0604/1413-apriljanuary-19541951#p25p26</ref>
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. (The Mother, 7 October, 1953) <refcenter>http://incarnateword.in/cwm/05/7-october-1953#p47~</refcenter>
== Individualisation 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 Animals ==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>
Except for very rare cases, the animals are not individualised and when they die they return to the spirit of the species. (The Mother, 6 August, 1966) <refcenter>http://incarnateword.in/cwm/17/6-august-1966#p3~</refcenter>
= Recommended Practices =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>http://incarnateword.in/cwm/05/7-october-1953#p47</ref>
'''The Three Processes == Individualisation of Integral Yoga''' The Integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes—the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p20</ref> '''Conscious Sacrifice'''Animals ==
ThisExcept for very rare cases, 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, animals are 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 when they die they return 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 spirit of the one divine Being in all beingsspecies. <ref>http://incarnateword.in/cwsacwm/2317/the-sacrifice-the-triune-path-and-the-lord-of6-theaugust-sacrifice1966#p8p3</ref>
{|class="wikitable" style= "background-color: #efefff; width: 100%;"
|
Read Summary of '''[[Individualisation Summary|Individualisation]]'''  Dear reader, if you notice any error in the paragraph numbers in the hyperlinks, please let us know by dropping an email at integral.edu.in@gmail.com
|}
= References =