Changes

<span style="background-color:transparent;color:#000000;">'''Individualisation'''</span><span style="background-color:transparent;color:#000000;">, is the capacity to take up all experiences and organise them around the divine centre. </span><uref>http://incarnateword.in/cwm/04/24-february-1951#p38</uref>

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

<span style="background-color:transparent;color:#000000;"center>One can't merge one's ego in the Divine before becoming completely ~</spancenter><span style="background-color:transparent;color:#000000;">'''individualised'''</span><span style="background-color:transparent;color:#000000;">. </span>[http://incarnateword.in/cwm/06/28-july-1954#p40 http://incarnateword.in/cwm/06/28-july-1954#p40]

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. <div style="colorref>http://incarnateword.in/cwsa/23/the-synthesis-of-the-disciplines-of-knowledge#007cd5;">(The Mother; 28 July, 1954)p7</divref>

== The Reason for Individualisation Who is an Individual? ==

<span style="background-color:transparent;color:#000000;">In creating the universe as it was, But what do we mean by the Will was an individual projection—individual, you understand, ? What we usually call by that name is a scattering: instead of being a unity containing allnatural ego, it was a unity made device of innumerable small unities Nature which are </span><span style="background-color:transparent;color:#000000;">'''individualisations'''</span><span style="background-color:transparent;color:#000000;">holds together her action in the mind and body. This ego has to be extinguished, that otherwise there is, things that feel themselves separated. And no complete liberation possible; but the very fact of being separated from all others individual self or soul is what gives you the feeling that you are an not this ego. The individual. Otherwise you would have soul is the feeling that you were a fluid mass. For example, instead of being conscious of your external form and of everything in your spiritual being which makes of you a separate individuality, if you were conscious is sometimes described as an eternal portion of the vital forces which move everywhere or of the inconscient that is at the base of allDivine, you would have the feeling of a mass moving with all kinds of contradictory movements but which could not can also be separated from each other; you would not have described as the feeling of being an individual at all: you would have the feeling of something like a vibration in Divine himself supporting his manifestation as the midst of a wholeMany. Well, This is the original Will was to form true spiritual individual beings capable of becoming conscious once again of their divine origin. Because which appears in its complete truth when we get rid of the process ego and our false separative sense of individualisation one must feel separate if one is to be an individual. The moment you are separatedindividuality, you are cut off from realise our oneness with the original consciousness, at least apparently, transcendent and cosmic Divine and you fall into the inconscient. For the only thing which is the Life of life is the Origin, if you cut yourself off from that, consciousness naturally is changed into unconsciousnesswith all beings. And then it is due to this very </spanref><span style="background-colorhttp:transparent;color:#000000;">unconsciousness that you are no longer aware of the truth of your being//incarnateword.... It is in/cwsa/29/a process. You cannot argue whether it is inevitable or evitable; the fact is it is like that. -realistic-adwaita#p14</spanref>

[http:<center>~<//incarnateword.in/cwm/05/27-may-1953#p17 http://incarnateword.in/cwm/05/27-may-1953#p17]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. <div style="colorref>http://incarnateword.in/cwsa/23/the-object-of-knowledge#007cd5;">(The Mother, 27 May, 1953)p13</divref>

== Independence What is the Ego? ==

<span style="background-color:transparent;color:#000000;">First one must become The individual ego is a consciouspragmatic and effective fiction, well-knita translation of the secret self into the terms of surface consciousness, individualised being, who exists or a subjective substitute for the true self in himself, our surface experience: it is separated by himself, independently of all his surroundings, who can hear anything, read anything, see anything without changing. He receives ignorance from outside only what he wants to receive; he automatically refuses all that is not in conformity with his plan other-self and nothing can leave an imprint on him unless he agrees to receive from the imprint. Then one begins to become an individuality! When one inner Divinity, but it is still pushed secretly towards an individualityevolutionary unification in diversity; it has behind itself, one can make an offering of itthough finite, the impulse to the infinite.</spanref>[http://incarnateword.in/cwmcwsa/0621/28the-origin-and-remedy-julyof-1954#p44 http://incarnateword.in/cwm/06/28falsehood-error-wrong-julyand-1954evil#p44]p28</ref>

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

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

<span style="backgroundThe formation of a mental and vital ego tied to the body-color:transparent;color:#000000sense was the first great labour of the cosmic Life in its progressive evolution;">So long as one does not exist, one can give nothing. And for this was the separative means it found for creating out of matter a conscious individual. The dissolution of this limiting ego to disappear, as you say, is the one must be able to give oneself entirelycondition, totally without reservation. And the necessary means for this very same Life to be able to give oneself, one must first exist. And to exist one must be individualisedarrive at its divine fruition: for only so can the conscious individual find either his transcendent self or his true Person.</spanref>[http://incarnateword.in/cwmcwsa/0623/28the-julyrelease-1954#p46 http://incarnateword.in/cwm/06/28from-julythe-1954ego#p46]p1</ref>

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

&nbspIn 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>

<span style="background-color:transparent;color:#000000;">And then, later, one offers all this to the Divine. Years The limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of work are neededdevelopment. You must not only...(silence)... become conscious of yourself, conscious in all details, but you must organise what you call "yourself" around Following this line the psychic centreindividual can arrive at that which is beyond himself, the divine centre of your beingthat which he represents, so that and can yet continue to represent it would make a single, coherentno longer as an obscured and limited ego, fully conscious being. And but as this divine a 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 and of individualisation is complete, then the Divine gives you permission to let your ego merge in Himuniversal consciousness embracing, to live henceforward only for utilising and transforming into harmony with the Divineall individual determinations.</spanref>[http://incarnateword.in/cwmcwsa/0621/28the-julyego-1954#p57 http://incarnateword.in/cwm/06/28and-julythe-1954dualities#p57]p15</ref>

== The Awakening “...the first state of Responsibility ==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>

<span style="background-color:transparent;color:#000000;">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 '''''It’s 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 Cause of a sudden to realise, "Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness—what is it?"</span>[http://incarnateword.in/cwm/04/24-march-1951#p31 http://incarnateword.in/cwm/04/24-march-1951#p31]<span style="background-color:transparent;color:#007cd5;"> </span>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. <div style="colorref>http://incarnateword.in/cwm/04/3-march-1951#007cd5;">(The Mother; 24 March, 1951)p31</divref>

<div style="color:#000000;">Man has Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in him two distinct master impulses, the individualistic proportion as our limited ego and the communal, its half-blind consciousness open to a personal life greater inner existence and consciousness and a social life, a personal motive of conduct true self-being and a social motive become aware too of conductthe not-self outside it also as self. <ref>http://incarnateword. 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 /cwsa/21/knowledge-by-identity-and spiritual progress.-separative-knowledge#p9</divref>

[http://incarnateword.in/cwsa/23/standards-=== The Role of-conduct-and-spiritual-freedom#p12 http://incarnateword.in/cwsa/23/standards-of-conduct-and-spiritual-freedom#p12]Ego ===

== The Dangers From ego was created for the Collective ==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>

<span style="background-color:transparent;color:#000000;"center>To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self?—the Self which is above all intermixture, that is, what I call the Truth of your being. And as long as you are not conscious of the Truth of your being, you are moved by all kinds of things, without taking any note of it at all. Collective thought, collective suggestions are a formidable influence which act constantly on individual thought. And what is extraordinary is that one does not notice it. One believes that one thinks "like that", but in truth it is the collectivity which thinks "like that". The mass is always inferior to the individual. Take individuals with similar qualities, of similar categories, well, when they are alone these individuals are at least two degrees better than people of the same category in a crowd. There is a mixture of obscurities, a mixture of unconsciousness, and inevitably you slip into this unconsciousness. To escape this there is but one means: to become conscious of oneself, more and more conscious and more and more attentive.~</span>[http://incarnateword.in/cwm/04/13-january-1951#p26 http://incarnateword.in/cwm/04/13-january-1951#p26]<span style="background-color:transparent;color:#007cd5;"> </spancenter>

...before speaking of merging one's ego in the Divine, one must first know a little what one is. The ego is there. Its necessity is that you become conscious, independent beings, individualised—I mean in the see of independent—that you may not be the public square where everything goes criss-cross! That you may exist in yourselves. That is why there is an ego. It is like that; that is why also there is a skin, like that... though truly, even physical forces pass through the skin. There is a vibration which goes a certain distance. But still, it's the skin that prevents us from blending into one another. <div style="colorref>http://incarnateword.in/cwm/06/28-july-1954#007cd5;">(The Mother; 13 January, 1951)p56</divref>

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

[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/0506/722-octoberseptember-19531954#p47 http://incarnateword.in/cwm/05p42</7-october-1953#p47]ref>

<div style="color:#007cd5;"center>(The Mother; 7 October, 1953)~</divcenter>

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

The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine. <div style="colorref>http://incarnateword.in/cwm/03/the-ego#007cd5;">(The Mother; 12 March, 1951)p14</divref>

<div style="color:#000000;">… it 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 impossible surely the instrument for a divided and individualisation, that is, until one is an individualised consciousness with a dividedbeing, constituted in himself, individualised and therefore limited the ego is an absolutely necessary factor. If one had the power and will to be master of abolishing the All-Force; 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 All-Will can time when it must be that 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 individual onlyreward of its efforts, if at allthat is, by becoming again one with to enjoy the Allindividuality. <ref>http://incarnateword.in/cwm/07/12-Will and therefore with the Alljanuary-Force.1955#p25</divref>

[http:<center>~<//incarnateword.in/cwsa/21/death-desire-and-incapacity#p5 http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p5]center>

<span style="background-color:transparent;color:#000000;"center>It's indispensable for you to have a frame in which you can learn how to form yourself. If you did your work of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of you. But you don't do it, you wouldn't do it, there's ~</spancenter><span style="background-color:transparent;color:#000000;">not a single child who would do it, he wouldn't even know how to do it, where to begin. If a child were not taught how to live, he could not live, he wouldn't know how to do anything, anything. I don't want to speak about disgusting details, but even the most elementary things he would not do properly if he were not taught how to do them. Therefore, one must, step by step... That is to say, if everyone had to go through the whole experience needed for the formations of an individuality, he would be long dead before having begun to live! This is the contribution—accumulated through centuries—of those who have had the experience and tell you, "Well, if you want to go quickly, to know in a few years what has been learnt through centuries, do this!" Read, learn, study and then, in the material field, you will be taught to do this in this way, that in that way, this again in this way (gestures). Once you know a little, you can find your own method, if you have the genius for it! But first one must stand on one's own feet and know how to walk. It is very difficult to learn it all alone. It's like that for everyone. One must form oneself. Therefore, one needs education. </span>[http://incarnateword.in/cwm/06/28-july-1954#p59 http://incarnateword.in/cwm/06/28-july-1954#p59]

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. <div style="colorref>http://incarnateword.in/cwm/08/28-november-1956#007cd5;">(The Mother; 28 July, 1954)p15</divref>

<span style="background-color:transparent;color:#000000;">An individualised mind ...to begin with, a tremendous labour is something extremely rarerequired to individualise oneself, which comes only after a long education; and afterwards one must demolish all that has been done in order to progress. </spanref>[http://incarnateword.in/cwm/09/20-february-1957#p6 http://incarnateword.in/cwm/09/20-february-1957#p6]<span style="background-color:transparent;color:#007cd5;"> p16</spanref>

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

== Birds I suppose the ego came there [into human activity] first as a means of a same Feather… ==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>

<span style="background-color:transparent;color:#000000;">There are many souls upon earth, human beings... Obviously, those who have a certain culture, a certain development, a certain individualisation gather together usually: instinctively they get together, form groups. And so one can find in space == Safety 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 Limitations of the culture and development of human beings. It is only like a sort of foam that has been brought up and is on the surface. But even among these latter, even among these beings who are already a selection, there is hardly one in a thousand who is a truly individual being, conscious of himself, united with his psychic being, governed by his inner law and, consequently, almost if not totally free from external influences; for, being conscious, when these influences come, he sees them: those that seem to him to harmonise with his inner development and normal growth he accepts; those which are opposed he refuses. And so, instead of being a chaos—or in any case a frightful mixture—they are organised beings, individual, conscious of themselves, walking through life knowing where they want to go and how they want to.</span>[http://incarnateword.in/cwm/06/14-april-1954#p25 http://incarnateword.in/cwm/06/14-april-1954#p25]Ego ===

<div style=To live without a fortress is extremely difficult—people have the feeling that they are not living, that they are not individualised, that they are floating about. It is extremely difficult to live in something infinitely vast, moving, constantly changing, perpetually in progress, not to be held by anything to which one can cling, saying "color:#007cd5I am this;this is my way of thinking."It is very difficult, one must not try it too soon; there are those whose mind gets deranged by it. <ref>(The Mother; 14 April, 1954)http://incarnateword.in/cwm/04/12-march-1951#p19</divref>

<span style="background-color:transparent;color:#000000;">When we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity … it is impossible for a divided and individualised consciousness with them by its very individuality. If we go beyond these three terms of minda divided, life individualised and body, therefore limited power and speak will to be master of the </span><span style="backgroundAll-color:transparentForce;color:#000000;">soul or only the All-Will can be that and the individual selfonly, we still think of an individualised being separate from if at all others, incapable of unity by becoming again one with the All-Will and inclusive mutuality, capable at most of a spiritual contact and soultherefore with the All-sympathyForce. </spanref><span style="background-colorhttp:transparent;color:#000000;">'''It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality//incarnateword. It is that being which by selfin/cwsa/21/death-desire-knowledge enjoys liberation and immortality.'''-incapacity#p5</spanref>

== The Purusha soul is something that comes from the Divine into the evolution and His Worldas the psychic being it evolves and assumes different personalities from life to life. <ref>http://incarnateword.in/cwsa/28/the-self-or-Material ==atman#p14</ref>

<div style="color:#000000;"center>But in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience.~</divcenter>

[http://incarnatewordIn 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.in/cwsa/21/The psychic being is therefore evolutionary, not like the-eternal-and-Jivatman, prior to the-individual#p4 evolution. <ref>http://incarnateword.in/cwsa/2128/the-eternaljivatman-andin-the-individualintegral-yoga#p4]p10</ref>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">..The soul or psychic is immutable only in the suppleness needed to follow sense that it contains all the movement possibility of Becoming; suppleness, that isthe Divine within it, but this it has to evolve and in its evolution it assumes the capacity for de-crystallisation—the whole period form of life spent a developing psychic individual evolving in individualisation the manifestation the individual Prakriti and taking part in the evolution. It is a period the spark of conscious the Divine Fire that grows behind the mind, vital and deliberate crystallisation, which later has physical by means of the psychic being until it is able to be undonetransform the Prakriti of Ignorance into a Prakriti of Knowledge. Becoming a conscious and individual This evolving psychic being is a constant crystallization—constant and deliberate—of not therefore at any time all thingsthat the soul or essential psychic existence bears within it; it temporalises and afterwards one must make the opposite movement, constantly, and also, even more so, deliberately. At the same time, one must not lose the benefitindividualises what is eternal in potentiality, transcendent in essence in this projection of the consciousness, of what one has acquired by individualisationspirit.”</spanref>[http://incarnateword.in/cwmcwsa/1028/aphorismthe-jivatman-69#p25 http://incarnateword.in/cwm/10/aphorism-69#p25]<span style="backgroundthe-integral-color:transparent;color:yoga#000000;"> p18</spanref>

<span style="background-color:transparent;color:#000000;">Except for very rare cases, There is individuality in the animals are psychic being but not individualised and egoism. Egoism goes when they die they return the individual unites himself with the Divine or is entirely surrendered to the spirit of the speciesDivine.</span><span style="background-color:transparent;color:#007cd5;"><uref>http://incarnateword.in/cwmcwsa/1728/6-augustthe-1966#p3</u></span><span style="backgroundpsychic-color:transparent;color:being#000000;">(The Mother; 6 August, 1966)p98</spanref>

<div style="color:#000000;">What It is this strongly separative self-experience the psychic inmost being that we call replaces the ego? . It is nothing fundamentally real in itself but only a practical construction of our consciousness devised through love and surrender to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from Divine that the rest of psychic beingbecomes strong and manifest, and so 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 can replace the individualisation, an immortal being perhaps but limited by its individualityego. This perception and this conception constitute our ego-sense<ref>http://incarnateword. Normally, we go no farther in our knowledge of our individual existence./cwsa/28/the-psychic-being#p99</divref>

[http://incarnateword.in/cwsa/21/the=== Psychic -eternal-and-the-individual#p3 http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p3]The True Individual ===

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

<span style="background-color:transparent;color:#000000;">The ego was created for A psychic entity is there behind these occult activities which is the work true support of our individualisation; when the work ego is achieved, only an outward false substitute: for it is not unusual for this secret soul that supports and holds together our self-experience and world-experience; the mental, vital, physical, external ego to accept its own dissolutionis 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.</spanref>[http://incarnateword.in/cwmcwsa/1621/7memory-decemberego-1968#p2 http://incarnateword.in/cwm/16/7and-decemberself-1968experience#p2]p15</ref>

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

<span style="background-color:transparent;color:#000000;">...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 ''''Aim 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, itPsychic Being'''''s the skin that prevents us from blending into one another. </span>[http://incarnateword.in/cwm/06/28-july-1954#p56 http://incarnateword.in/cwm/06/28-july-1954#p56]

<div style=The aim of the psychic being is to form an individual being, individualised, "color:#007cd5;personalised">around the divine centre. Normally, all the experiences of the external life (The Mother; 28 Julyunless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for all favourable experiences in order to have the complete series of opportunities, so to say, 1954)which will allow it to realise this attitude towards the Divine. <ref>http://incarnateword.in/cwm/04/24-february-1951#p39</divref>

<div style="color:#000000;">The "I" or the little ego 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 constituted by Nature 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 at once a mentallittle more developed in the plant, vital and physical formation meant to aid in centralising and individualising the outer 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 actiona personal will. When And then after innumerable lives more or less individualised, it becomes conscious of itself, of its movements and of the true being is discoveredenvironment it has chosen for its growth. Arriving at a certain state of perception, it decides—generally at the utility last minute of the ego is over 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 formation 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 disappear—the true being is felt 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 its placewhich 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. <ref>http://incarnateword.in/cwm/04/24-february-1951#p22</divref>

[http:<center>~<//incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p2 http://incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p2]center>

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

<span style="background-color:transparent;color:#000000;"center>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 ~</spancenter><span style="background-color:transparent;color:#000000;">that time one can make an effort to get rid of it.</span>[http://incarnateword.in/cwm/06/22-september-1954#p42 http://incarnateword.in/cwm/06/22-september-1954#p42]

The essence of the soul is divine, but the soul (the psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin. <div style="colorref>http://incarnateword.in/cwm/17/24-january-1935#007cd5;">(The Mother; 22 September, 1954)p2</divref>

The soul individualises itself and progressively transforms itself into a psychic being. <div style="colorref>http:#000000;">Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind//incarnateword. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things;/cwm/16/28-july-1960#p2</divref>

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...It is only upon earth that the first state of your psychic being gets its experiences to individualise itself. Hence there is a state of an almost total mixture with all things from outside, absolute interdependence between the psychic world 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 motionearth.</spanref>[http://incarnateword.in/cwm/0704/141-decembermarch-19551951#p18 http:p25<//incarnateword.in/cwm/07/14-december-1955#p18]ref>

<div style="color:#007cd5;">(The Mother; 14 December, 1955)</div>== Individualisation and the Purusha ===

== ''''' The Paradox of the Ego ==Purusha and His World-Material '''''

<span style="background-color:transparent;color:#000000;">The ego 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 what helps us to individualise ourselves a constantly changing and what prevents us from becoming divinedeveloping synthesis pursued through successive lives in successive bodies. It Behind it there is a consciousness, a Purusha, who is like thatnot determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. Put that together and you will find That which he selects from in order to construct this synthesis, is his total experience of the egoworld-being. Without Therefore our individualisation exists by virtue of the egoworld-being, as but also by virtue of a consciousness which uses the world is organised-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, there our constructed individuality would cease because the Reality that supported it would no longer be no individualin presence; if, and with on the ego other hand, the world cannot become divine-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.</span><span style="backgroundWe 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-color:transparent;color:#007cd5;">experience. <uref>http://incarnateword.in/cwmcwsa/0321/the-egoeternal-and-the-individual#p14</u>p4</spanref>

== It’s the Helper ''''' The Purusha and the Hurdle ==It's Experience of Individualisation '''''

<span style="background-color:transparent;color:#000000;">CertainlyBut we see farther that in the end this Purusha, this cause and self of our individuality, if one were comes to lose one's ego too soon, from embrace the vital whole world and mental point all other beings in a sort of conscious extension of view itself and to perceive itself as one would again become an amorphous masswith the world-being. The ego is surely In its conscious extension of itself it exceeds the primary experience and abolishes the instrument for barriers of its active self-limitation and individualisation, that is, until one is an individualised ; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being, constituted in himself, the ego is an absolutely necessary factor. If one had By that very fact the power of abolishing individual ceases to be the self-limiting ego ahead ; in other words, our false consciousness of timeexisting only by self-limitation, one would lose one's individualityby 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 once is all truth of individuality and individualisation abolished? does the individuality has been formed, Purusha cease to exist or does he become the ego becomes world-Purusha and live intimately in innumerable minds and bodies? We do not only useless 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 harmful. And only then comes as a wave of becoming thrown up from the time when it must be abolishedsea of its being or else as a form or centre of universality. But naturallyThe 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 taken so much trouble to build youmake accommodations, it does not give up is aware of it subjectively as within itself; it embraces both its world-material and its work so easily, individualised experience of spatial and temporal activities in a free and it asks for enlarged consciousness. In this new consciousness the reward of spiritual individual perceives its efforts, that is, true self to enjoy be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individualityas anything more than a formation for world-experience.</spanref>[http://incarnateword.in/cwmcwsa/0721/12the-januaryeternal-1955#p25 http://incarnateword.in/cwm/07/12and-januarythe-1955individual#p25]p5</ref>

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

&nbspThe Purusha is aware of all other individuals as selves of himself;he may by a dynamic union become aware of their mental and practical action as occurring in his universal consciousness, just as he is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there is a practical difference. The action of the Divine in himself is that with which he is particularly and directly concerned; the action of the Divine in his other selves is that with which he is universally concerned, not directly, but through and by his union with them and with the Divine. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiation, even though by his universalising himself the limitation which we call the ego is overcome. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p7</ref>

<span style="background-color:transparent;color:#000000;">When we have passed beyond individualising, then we shall be real Persons. Ego was == The Psychic Presence in the helper; Ego is the bar.</span>[http://incarnateword.in/cwm/08/28-november-1956#p7 http://incarnateword.in/cwm/08/28-november-1956#p7]Vital World ===

As soon as there is organic life, the vital element comes in, and it is this vital element which gives to flowers the sense of beauty. It is not perhaps individualised in the sense we understand it, but it is a sense of the species and the species always tries to realise it. I have noticed a first rudiment of the psychic presence and vibration in vegetable life, and truly this blossoming one calls a flower is the first manifestation of the psychic presence. The psychic is individualised only in man, but it was there before him; but it is not the same kind of individualisation as in man, it is more fluid: it manifests as force, as consciousness rather than as individuality. Take the rose, for example; its great perfection of form, colour, scent expresses an aspiration and a psychic giving. Look at a rose opening in the morning at the first touch of the sun, it is a magnificent self-giving in aspiration. <div style="colorref>http://incarnateword.in/cwm/04/1-march-1951#007cd5;">(The Mother; 28 November, 1956)p34</divref>

<span style=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, "background-color:transparent;color:#000000;">So, for everyone—except for those who are born freeYou carry the Divine within you, and this you have only to enter within yourself and you will find Him." It is obviously something very rare—for everyone this state particular to the human being or rather to the inhabitants of reasonthe 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 effortthe earth. It is a direct infusion, desirespecial and redeeming, individualisation and solid physical balance in accordance with the ordinary mode of living is indispensable most inconscient and obscure Matter, so that it might once again awake through stages to begin withthe divine Consciousness, until the time one becomes a conscious being, when one must give up all these things in order divine Presence and finally to become a spiritual the Divine Himself. It is the presence of the psychic which makes man an exceptional being..</spanref>[http://incarnateword.in/cwm/0806/289-novemberjune-19561954#p15 http:p28<//incarnateword.in/cwm/08/28-november-1956#p15]ref>

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

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

<span style="background-color:transparent;color:#000000;">...to begin withFor the complete individual is the cosmic individual, a tremendous labour is required to individualise oneselfsince only when we have taken the universe into ourselves, — and afterwards one must demolish all that has been done in order to progresstranscended it, — can our individuality be complete. </span><span style="background-color:transparent;color:#007cd5;"><uref>http://incarnateword.in/cwmcwsa/0922/20the-februarygnostic-1957being#p16</u></span><span style="background-color:transparent;color:#000000;">(The Mother; 20 February, 1957)p9</spanref>

&nbspIt organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other;in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life. <ref>http://incarnateword.in/cwm/15/18-january-1951#p18</ref>

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

[http://incarnatewordFirst 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/cwsa/31/ego-conformity with his plan and-its-forms#p1 nothing can leave an imprint on him unless he agrees to receive the imprint. Then one begins to become an individuality! When one is an individuality, one can make an offering of it. <ref>http://incarnateword.in/cwsacwm/3106/ego-and28-itsjuly-forms1954#p1]p44</ref>

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

[http://incarnatewordAnd 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/cwm/09/17-september-1958#p20 Him, to live henceforward only for the Divine. <ref>http://incarnateword.in/cwm/0906/1728-septemberjuly-19581954#p20]p57</ref>

<div style="color:#007cd5;"center>(The Mother; 17 September, 1958)~</divcenter>

&nbspIn creating the universe as it was, the Will was an individual projection—individual, you understand, a scattering: instead of being a unity containing all, it was a unity made of innumerable small unities which are individualisations, that is, things that feel themselves separated. And the very fact of being separated from all others is what gives you the feeling that you are an individual. Otherwise you would have the feeling that you were a fluid mass. For example, instead of being conscious of your external form and of everything in your being which makes of you a separate individuality, if you were conscious of the vital forces which move everywhere or of the inconscient that is at the base of all, you would have the feeling of a mass moving with all kinds of contradictory movements but which could not be separated from each other;you would not have the feeling of being an individual at all: you would have the feeling of something like a vibration in the midst of a whole. Well, the original Will was to form individual beings capable of becoming conscious once again of their divine origin. Because of the process of individualisation one must feel separate if one is to be an individual. The moment you are separated, you are cut off from the original consciousness, at least apparently, and you fall into the inconscient. For the only thing which is the Life of life is the Origin, if you cut yourself off from that, consciousness naturally is changed into unconsciousness. And then it is due to this very unconsciousness that you are no longer aware of the truth of your being.... It is a process. You cannot argue whether it is inevitable or evitable; the fact is it is like that. <ref>http://incarnateword.in/cwm/05/27-may-1953#p17</ref>

<span style="background-color:transparent;color:#000000;">It And that is the great mystery of creation, for it is the same consciousness, the Consciousness is purposelyone. But the very moment this Consciousness manifests itself, mind youexteriorises itself, that I have not mentioned deploys itself, it divides itself into innumerable fragments for the ego as need of expansion, and each one of these fragmentations has been the beginning, the origin of an individual being. The origin of every individual form is the causes law of this form or the sense truth of individualitythis form. For the ego being a falsehood and an illusionIf there were no law, no truth of each form, the sense there would be no possibility of individuality individualisation. It would be something extending indefinitely; there would itself be false and illusory (as Buddha and Shankara affirm)perhaps points of concentration, assemblages, whereas but no individual consciousness. Each form then represents one element in the origin changing of individualisation being in the Supreme Himself, One into the ego is only a passing deformationmany. This multiplicity implies an innumerable quantity of laws, necessary for the momentelements of consciousness, truths which will disappear when spread out into the universe and finally become separate individualities. So the individual being seems constantly to go farther and farther away from its utility origin by the very necessity of individualisation. But once this individualisation, that is over, when this awareness of the Truthinner truth is complete, it becomes possible, by an inner identification, to re-Consciousness will be establishedestablish in the multiplicity the original unity; that is the raison d'être of the universe as we perceive it. The universe has been made so that this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of Himself.</span><span style="background-color:transparent;color:#007cd5;"><uref>http://incarnateword.in/cwm/04/3-march-1951#p31</u></span><span style="background-color:transparent;color:#007cd5;">(The Mother; 3 March, 1951)p29</spanref>

= Cosmos & The Individual - Manifestations of the Transcendent Self How can one Individualise? =

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

[http://incarnatewordSurely, 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.in/cwsa/21/The more conscious and individualised one becomes, the more should one have the-eternal-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-individual#p9 path—all of a sudden to realise, "Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness—what is it?" (The Mother, 24 March, 1951) <ref>http://incarnateword.in/cwsacwm/2104/the-eternal24-andmarch-the-individual1951#p9]p31</ref>

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

<div style="color:#000000;">But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation 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 Need for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience.</div>Education ==

[http://incarnatewordIt'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/cwsa/21/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-eternal-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-individual#p5 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/cwsacwm/2106/the28-eternaljuly-and-the-individual1954#p5]p59</ref>

<div style="color:#000000;">The Purusha An individualised mind 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 consciousnesssomething extremely rare, 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 which comes only after a practical differencelong education.. The action of the Divine in himself is that with which he is particularly and directly concerned; the action of the Divine in his other selves is that with which he is universally concerned, not directly, but through and by his union with them and with the Divine. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiation, even though by his universalising himself the limitation which we call the ego is overcome<ref>http://incarnateword.in/cwm/09/20-february-1957#p6</divref>

[http://incarnateword.in/cwsa/21/== The Individualisation of the-eternal-and-Parts of the-individual#p7 http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p7]Being ==

== Divine = The Importance of the Body in Individualisation ===

<div style="color:#000000;">… stage comes by 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 increasing manifestation reflection of what you are in the Divinevital and mental fields, the Ishwara in all our it would be worse than being and actiona jelly-fish! Everything would fuse into everything else, like this.. This is when we are constantly and uninterruptedly aware of him. He Oh, what a mess it would be! That is felt in us as the possessor of our being and above us as the ruler of all its workings and they become why it was at first necessary to us nothing but give a manifestation of him in the existence of the Jivavery rigid form. Afterwards we complain about it. All our consciousness is his consciousnessWe say, all our knowledge "The physical is his knowledgefixed, all our thought it is his thoughta nuisance; it lacks plasticity, all our will is his willit lacks suppleness, all our feeling is his Ananda and form of his delight in beingit hasn't that fluidity which can enable us to merge into the Divine." But this was absolutely necessary, all our action is his actionfor without this... The distinction between if you simply went out of your body (most of you can't do it because the Shakti and the Ishwara begins to disappear; there vital being is only hardly more individualised than the conscious activity in us of the Divine with the great self physical), if you came out of the Divine behind your body and around and possessing it; all went into the vital world and Nature is seen to be only , you would see thatall things there intermingle, but here it has become fully consciousthey are mixed, the Maya they divide; all kinds of the ego removedvibrations, currents of forces come and the Jiva is there only as an eternal portion of his beinggo, aṁśa sanātanastruggle, put forth try to support a divine individualisation and living now fulfilled in the complete presence and power destroy one another, take possession of the Divineeach other, absorb each other, the complete joy of the Spirit manifested in the beingthrow each other out... This is the highest realisation of the perfection and delight of the active oneness; for beyond so it goes on! But it there could be only the consciousness of the Avatara, the Ishwara himself assuming is very difficult to find a human name and form for action real personality in the Lilaall this. These are forces, movements, desires, vibrations. <ref>http://incarnateword.in/cwm/06/28-july-1954#p47</divref>

[http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p10 http://incarnateword.in/cwsa/24/the-action-=== Individualisation of-the-divine-shakti#p10]Vital Being ===

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

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

[http://incarnateword“..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/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p21 the vital world with his vital sight, consciously and with the memory of what he has seen. This is what makes a vision.” <ref>http://incarnateword.in/cwsacwm/2110/brahman-purusha-ishwara-mayaaphorism-prakriti-shakti15#p21]p4</ref>

== The Gnostic Individual = Individualisation of the Mental Being ===

<div style="color:#000000;">The gnostic … the extent to which the mental being is formed and individualised varies greatly from one individual would be in to the next. In the world and great mass of human beings the worldmind is something fluid which has no organisation of its own, but would also exceed it in his consciousness and live in his self of transcendence above therefore it; he would be universal but free in the universe, individual but is not limited by a separative individualitypersonality. The true Person is not an isolated entity, his individuality is universal; for he individualises the universe<ref>http: it is at the same time divinely emergent //incarnateword.in a spiritual air of transcendental infinity, like a high cloud/cwm/10/aphorism-surpassing summit; for he individualises the divine Transcendence.11#p3</divref>

<div style="color:#007cd5;"><u>http://incarnateword.in/cwsa/22/the-gnostic-being#p8</ucenter>~</divcenter>

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

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

[http://incarnateword.in/cwsa/22/Mind is the final individualising operation of theall-gnosticcomprehending and all-being#p16 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/2221/thedeath-desire-gnosticand-beingincapacity#p16]p2</ref>

== Perception Beyond a Narrow Individuality Helpful Practices ==

<div style="color:#000000;">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 '''The Three Processes of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are.</div>Integral Yoga'''

[http://incarnateword.The Integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in/cwsa/21/mindthis 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-supermind#p19 prevarications of the Ignorance. <ref>http://incarnateword.in/cwsa/2123/mindthe-ascent-andof-the-sacrifice-supermindi#p19]p20</ref>

<div style="color:#000000;">Our self-ignorance This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our world-ignorance can only grow towards integral being is to be resolved into a continuous and a devoted self-knowledge giving to the Eternal. All our actions, not less the smallest and integral world-knowledge most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in proportion as the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our limited ego and its half-blind consciousness open . No matter what the gift or to whom it is presented by us, there must be a greater inner existence and consciousness in the act that we are presenting it to the one divine Being in all beings. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and a true self-being and become aware too the-lord-of -the not-self outside it also as self,sacrifice#p8</divref>

== Diversity 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 Unityfact truth, but truth deflected, That Leads to Unity 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 Diversity ==/cwsa/21/mind-and-supermind#p19</ref>

<span style="background-color:transparent;color:#000000;"center>And that is the great mystery of creation, for it is the same consciousness, the Consciousness is one. But the very moment this Consciousness manifests itself, exteriorises itself, deploys itself, it divides itself into innumerable fragments for the need of expansion, and each one of these fragmentations has been the beginning, the origin of an individual being. The origin of every individual form is the law of this form or the truth of this form. If there were no law, no truth of each form, there would be no possibility of individualisation. It would be something extending indefinitely; there would be perhaps points of concentration, assemblages, but no individual consciousness. Each form then represents one element in the changing of the One into the many. This multiplicity implies an innumerable quantity of laws, elements of consciousness, truths which spread out into the universe and finally become separate individualities. So the individual being seems constantly to go farther and farther away from its origin by the very necessity of individualisation. But once this individualisation, that is, this awareness of the inner truth is complete, it becomes possible, by an inner identification, to re-establish in the multiplicity the original unity; that is the raison d'être of the universe as we perceive it. The universe has been made so that this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of Himself.~</spancenter>[http://incarnateword.in/cwm/04/3-march-1951#p29 http://incarnateword.in/cwm/04/3-march-1951#p29]

Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is in each and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace. <div style="colorref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#007cd5;">(The Mother; 3 March, 1951)p9</divref>

<div style="color:#000000;">The normal experience of cosmic being can only know and possess the reason therefore is not applicable transcendent unity by ceasing to these higher truths. In the first place the ego is be cosmic; the individual can only in know and possess 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 cosmic or self-separative, but of which the essential character is practical mutuality founded in essential transcendental unityby ceasing from all individuality and individualisation. <ref>http://incarnateword. This mutuality founded in unity is /cwsa/21/the whole secret of -eternal-and-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.-individual#p12</divref>

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

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

[httpSpiritual individuality means that each individual self or spirit is a centre of self-vision and all-vision; the circumference—the boundless circumference, as we may say, of this vision may be the same for all, but the centre may be different, not located as in a spatial point in a spatial circle, but a psychological centre related with others through a coexistence of the diversely conscious Many in the universal being. Each being in a world will see the same world, but see it from its own self-being according to its own way of self-nature://incarnatewordfor each will manifest its own truth of the Infinite, its own way of self-determination and of meeting the cosmic determinations; its vision by the law of unity in variety will no doubt be fundamentally the same as that of others, but it will still develop its own differentiation,—as we see all human beings conscious in the one human way of the same cosmic things, yet always with an individual difference.in/cwsa/21/memoryThis self-egolimitation would be, not fundamental, but an individual specialisation of a common universality or totality; the spiritual individual would act from his own centre of the one Truth and according to his self-nature, but on a common basis andnot with any blindness to other-selfand other-experience#p15 nature. It would be consciousness limiting its action with full knowledge, not a movement of ignorance. <ref>http://incarnateword.in/cwsa/21/memorybrahman-egopurusha-andishwara-maya-selfprakriti-experienceshakti#p15]p21 </ref>

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

<span style="background-color:transparent;color:#000000;">This is what happens. Let us take a divine spark which, through attraction, through affinity = Individualisation and selection, gathers around it a beginning of psychic consciousness (this work is already very perceptible in animals—don't think you are exceptional beings, that you alone have a psychic being and the rest of creation hasn't. It begins in the mineral, it is a little more developed in the plant, and in the animal there is a first glimmer of the psychic presence). Then there comes a moment when this psychic being is sufficiently developed to have an independent consciousness and a personal will. And then after innumerable lives more or less individualised, it becomes conscious of itself, of its movements and of the environment it has chosen for its growth. Arriving at a certain state of perception, it decides—generally at the last minute of the life it has just finished upon earth—the conditions in which its next life will be passed. Here I must tell you a very important thing: the psychic being can progress and form itself only in the physical life and upon earth. As soon as it leaves a body, it enters into a rest which lasts for a more or less long time according to its own choice and its degree of development—a rest for assimilation, for a passive progress so to say, a rest for passive growth which will allow this same psychic being to pass on to new experiences and make a more active progress. But after having finished one life (which usually ends only when it has done what it wanted to do), it will have chosen the environment where it will be born, the approximate place where it will be born, the conditions and the kind of life in which it will be born, and a very precise programme of the experiences through which it will have to pass to be able to make the progress it wants to make.</span>[http://incarnateword.in/cwm/04/24-february-1951#p22 http://incarnateword.in/cwm/04/24-february-1951#p22]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... <div style="colorref>http://incarnateword.in/cwm/15/6-january-1951#007cd5;">(The Mother; 24 February, 1951)p14</divref>

<span style="background-color:transparent;color:#000000;">The soul is light, the eternal essence at the centre of the psychic being. The soul is consciousness that comes down into this inconscient in fact like order to transform it must necessarily be a divine spark which puts on many states of being of increasing density, down consciousness that is close enough to be able to the most material; touch it . It is inside the bodynot possible to conceive of a light—the supramental light, within for example—that would have the solar plexus, so power to sayindividualise the inconscient. These states of being take </span><span style="background-color:transparent;color:#000000;">form and developBut, progressthrough a conscious, become </span><span style="background-color:transparent;color:#000000;">'''individualised'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">and perfected in the course of many earthly lives and form the psychic being. When the psychic being is fully formed, it is aware of this light can be brought down into the consciousness of the soul inconscient and manifests gradually make it perfectlyconscious.</spanref>[http://incarnateword.in/cwm/16/1-february-1967-1#p2 http://incarnateword.in/cwm/1615/1-february6-1967january-11951#p2]<span style="background-color:transparent;color:#000000;"> p15</spanref>

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

<span style="background-color:transparent;color:#000000;">= The essence of the soul is divine, but the soul (the psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin.</span>[http://incarnateword.in/cwm/17/24-january-1935#p2 http://incarnateword.in/cwm/17/24-january-1935#p2]Ascent Towards Supermind ==

All action, all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic and individual truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doing, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in the individual object which emerges as the first dumb result and inanimate field of her action and creation. In animal life the Force begins to become slowly conscious on the surface and puts forth the form, no longer of an object, but of an individual being; but this imperfectly conscious individual, although it participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of what is being done; it seems to have no other choice or will than that which is imposed on it by its formed nature. In human mind there is the first appearance of an observing intelligence that regards what is being done and of a will and choice that have become conscious; but the consciousness is still limited and superficial: the knowledge also is limited and imperfect, it is a partial intelligence, a half under standing, groping and empirical in great part or, if rational, then rational by constructions, theories, formulas. There is not as yet a luminous seeing which knows things by a direct grasp and arranges them with a spontaneous precision according to the seeing, according to the scheme of their inherent truth; although there is a certain element of instinct and intuition and insight which has some beginning of this power, the normal character of human intelligence is an inquiring reason or reflective thought which observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a deliberately arranged action of its own making. <div style="colorref>http://incarnateword.in/cwsa/22/the-ascent-towards-supermind#007cd5;">(The Mother; 24 January, 1935)p5</divref>

== The Psychic Supramental Manifestation and its Gradations Individualisation ==

<span style="background-colorThe consciousness is like a ladder:transparent;color:#000000;">It is always pure. But it is either at each great epoch there has been one great being capable of adding one more or less individualised step to the ladder and independent in its actionreaching a place where the ordinary consciousness had never been. What It is psychic in possible to attain a high level and get completely out of the material consciousness; but then one does not retain the being is always pureladder, by its very definition, for it is that part whereas the great achievement of the great epochs of the being which is in universe has been the capacity to add one more step to the ladder without losing contact with the Divine material, the capacity to reach the Highest and expresses at the truth same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the beingdifferent planes. But this may be like a spark in To go up and down and join the top to the bottom is the whole secret of realisation, and that is the darkness work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being or added now Sri Aurobindo has called the Supramental; as a result of it may , the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation. Certainly this is not the last, for there are farther ranges of being ; but now we are at work to bring down the supramental, to effect a reorganisation of lightthe world, consciousto bring the world back to the true divine order. It is essentially a creation of order, fully formed a putting of everything in its true place; and independent. There are all the gradations between chief spirit or force, the Shakti active at present is Mahasaraswati, the twoGoddess of perfect organisation.</span><span style="background-color:transparent;color:#007cd5;"><uref>http://incarnateword.in/cwm/0503/16the-december-1953#p15</u></span><span style="backgroundsupramental-color:transparent;color:realisation#000000;">(The Mother; 16 December, 1953)p2</spanref>

== The Growth of the Psychic Presence Into the Psychic Being Gnostic Individual == <span style="background-color:transparent;color:#000000;">With regard to the evolution upwards, it is more correct to speak of the psychic presence than the psychic being. For it is the psychic presence which little by little becomes the psychic being. In each evolving form there is this presence, but it is not individualised. It is something which is capable of growth and follows the movement of the evolution. It is not a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant to be the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that is permanent and gathers round itself all sorts of elements for the formation of that individuality; the true psychic being is formed only when the psychic personality is fully grown, fully built up, round the eternal divine spark; it attains its culmination, its total fulfilment if and when it unites with a being or personality from above.</span>[http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#p1 http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#p1]

== The Progress gnostic individual would be in the world and of the Psychic Over Many Births ==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>

<div style="color:#000000;"center>There are in the psychic 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 will. The psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious.~</divcenter>

[http://incarnateword.in/cwm/05/5-august-1953#p2 http://incarnateword.in/cwm/05/5-august-1953#p2] <div style="color:#007cd5;">(The Mother; 5 August, 1953)</div> == Rebirth and the Constancy For his experience of the Psychic Being == <span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">...there is a common misconception about rebirth. People believe that it is they who are reincarnatedcosmic existence will be, yet this is a palpable error, though it is true that parts by its form of their being are amalgamated with others nature 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 an individualised entity but their exterior personalitycentration, 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 one living in the instruments of its manifestation. Foruniverse but, what does remain constant is at the psychic being which is not the outward personality at allsame time, but something deep within, something which is not the exterior name and form.”</span>[http://incarnateword.in/cwm/03/vital-conversion-rebirthby self-diffusion and-personal-survival#p4 http://incarnateword.extension in/cwm/03/vital-conversion-rebirth-and-personal-survival#p4] == Interdependence oneness, that of one who carries the Earth universe and the Psychic Being == <span style="background-color:transparent;color:#000000;">It is only upon earth that the psychic being gets all its experiences to individualise itselfbeings within him. Hence there is an almost absolute interdependence between the psychic world and the earth.</span>[http://incarnateword.in/cwm/04/1-march-1951#p25 http://incarnateword.in/cwm/04/1-march-1951#p25] <div style="color:#007cd5;">(The Mother; 10 March, 1951)</div> == The Psychic Presence in the Vital World == <div style="color:#000000;">As soon as there is organic life, the vital element comes in, and it is this vital element which gives to flowers the sense This extended state of beauty. It is being will 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 be an aspiration and a psychic giving. Look at a rose opening extension in the morning at the first touch oneness of the sun, it is a magnificent self-giving in aspiration.</div> [http://incarnateword.in/cwm/04/1-march-1951#p34 http://incarnateword.in/cwm/04/1-march-1951#p34] <div style="color:#007cd5;">(The Mother; 1 March, 1951)</div> &nbsp; == Full Individualisation and the End of Psychic Progress == <span style="background-color:transparent;color:#000000;">But this sort of progress has or an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one of these psychic beings has reached that stage and takes birth extension 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 conceptive idea and atavismvision, like ordinary people. He comes into the world with the purpose but an extension of doing something, with a work to carry out, a mission to fulfill. From this point of view his progress oneness in growth has come to an end, that isheart, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessitysense, for it is through rebirth that he grows; it is in the physical life and in a concrete physical body that he gradually develops and becomes a fully conscious beingconsciousness. But once he is fully formed, he is free, in this sense that he can take birth or not, at He will. So there, one kind of progress stops.</span>[http://incarnateword.in/cwm/05/5-august-1953#p3 http://incarnateword.in/cwm/05/5-august-1953#p3] <div style="color:#007cd5;">(The Mother; 5 August, 1953)</div> &nbsp; == Organization to Develop a Particular Attitude to have the Divine == <span style="background-color:transparent;color:#000000;">The aim of the psychic being is to form an individual beingcosmic consciousness, individualisedsense, "personalised" around the divine centre. Normallyfeeling, by which all the experiences of the external objective life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. </span>[http://incarnateword.in/cwm/04/24-february-1951#p39 http://incarnateword.in/cwm/04/24-february-1951#p39] <div style="color:#007cd5;">(The Mother; 24 February, 1951)</div> == The Psychic in the Realm become part of Matter == <span style="background-color:transparent;color:#000000;">If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is happily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, "You carry the Divine within you, and you have only to enter within yourself and you will find Him." It is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being..</span>[http://incarnateword.in/cwm/06/9-june-1954#p28 http://incarnateword.in/cwm/06/9-june-1954#p28] <div style="color:#007cd5;">(The Mother; 9 June, 1954)</div> == The Psychic Being his subjective existence and its Relationship With Truth == <div style="color:#000000;">It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other; in fact, it is this that makes you he will realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life.</div> [http://incarnateword.in/cwm/15/18-january-1951#p18 http://incarnateword.in/cwm/15/18-january-1951#p18] <div style="color:#007cd5;">(The Mother; 18 Januaryperceive, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">The soul individualises itself and progressively transforms itself into a psychic being. </span><span style="background-color:transparent;color:#007cd5;"><u>http://incarnateword.in/cwm/16/28-july-1960#p2</u></span><span style="background-color:transparent;color:#000000;">(The Mother; 28 Julyfeel, 1960)</span> &nbsp; &nbsp; = The Physicalsee, Vital and Mental = == The Importance of hear the Body Divine in Individualisation == <span style="background-color:transparentall forms;color:#000000;">If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital forms 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 movements will be! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We sayrealised, "The physical is fixedsensed, it is a nuisance; it lacks plasticityseen, it lacks supplenessheard, it hasn't that fluidity which can enable us to merge into the Divine." But this was absolutely necessary, for without this... felt as if you simply went out taking place within his own vast self of your body (most of you can't do it because the vital being is hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of each other, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality in all this. These are forces, movements, desires, vibrations.</span>[http://incarnateword.in/cwm/06/28-july-1954#p47 http://incarnateword.in/cwm/06/28-july-1954#p47] <div style="color:#007cd5;">(The Mother; 28 July, 1954)</div> == The Individualisation of the Subtle Bodies == <span style="background-color:transparent;color:#000000;">You know, when you sleep, the inner beings are world will be connected 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 with his outer but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentallyhis inner life. If you think strongly of a place, a part of your mind is there; distance, so to say, does He will not exist. Of course, to have a mind centralised around meet the body requires good training. Few people have a mind with a well-defined world only in its external form: it is like clouds which roll, come and go. Even to have a vital with a form similar to that of your physical body, by an analogous form, it must be very much individualised, very much centralised. The mind still moreexternal contact; it must he will be completely individualised, centralised, organised around the psychic centre inwardly in order to have a definite form.</span>[http://incarnateword.in/cwm/04/10-march-1951#p17 http://incarnateword.in/cwm/04/10-march-1951#p17] <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> <div style="color:#000000;">But contact with the vital does not go to rest nor does the mental being. Generally they are dissolved. It is only if one has followed a yoga throughout his whole life, if one has taken great care to individualise, to centralise the vital inner self of things and the mental around the psychic being that they remain—that happens once in ten million cases, it is very exceptional. </div> [httpbeings://incarnateword.in/cwm/04/10-march-1951#p23 http://incarnateword.in/cwm/04/10-march-1951#p23] <div style="color:#007cd5;">(The Mother, 10 March, 1951)</div> &nbsp; <span style="background-color:transparent;color:#000000;">There are similar examples, for instance, among musicians. There are pianists who have individualised he will meet consciously their hands and made them so wonderfully conscious that these hands are not decomposed—not the physical hands: the hands of the subtle physical and vital—they are not deposed, do not dissolve at the time of death. They remain inner as well as instruments to play the piano and always try to incarnate in the hands their outer reactions; he will be aware of someone playing the piano. I have known some cases that within them of people who, as which they were about to play, felt as though other hands entered into theirs and started playing really marvellously, in a way they could themselves will not have done themselves.</span>[http://incarnateword.in/cwm/08/3-october-1956#p39 http://incarnateword.in/cwm/08/3-october-1956#p39] <div style="color:#007cd5;">(The Mother; 3 Octoberbe aware, 1956)</div> == Individualisation of Vital Powers == <div style="color:#000000;">From the vital point of view, take the case of a great musician who has worked act upon all his life to make his external being a good instrument for music; he has organised this vital power in his body for playing music; well then, his hands, for instance, are so individualised in their ability to play, that they can persist subtly even after death, with their form, a form analogous to the old physical form. They float in the vital world and are attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enough, receptive enoughan inner comprehension, can become identified with these hands and execute wonderful things, profit by encounter all the individualisation of the past life of these hands.</div> <span style="background-color:transparent;color:#007cd5;"><u>http://incarnateword.in/cwm/04/10-march-1951#p24</u></span><span style="background-color:transparent;color:#007cd5;">(The Mother, 10 March, 1951)</span><span style="background-color:transparent;color:#00000a;"> </span> &nbsp; <span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">..to the individual vital plane there corresponds a cosmic vital world. When a human being is sufficiently developed he possesses an individualised vital being with organs of sight, hearing, smell, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously perfect sympathy and with the memory sense of what he has seen. This is what makes a vision.”</span>[http://incarnateword.in/cwm/10/aphorism-15#p4 http://incarnateword.in/cwm/10/aphorism-15#p4] == Individualisation of the Mental Being == <div style="color:#000000;">… the extent to oneness but also an independence which the mental being is formed and individualised varies greatly from one individual to the next. In the great mass of human beings the mind is something fluid which has no organisation of its own, and therefore it is not a personalityovermastered by any contact. </div> <div style="color:#007cd5;"><u>http://incarnateword.in/cwm/10/aphorism-11#p3</u></div> <span style="background-color:transparent;color:#000000;">But as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends His action on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead world will be largely an entirely independent existence, even after inner action by the disappearance power of the body; they can reincarnate in a new body when the soul, that is to sayspirit, by the true Self, reincarnates, thus carrying with it the memory of its previous lives.</span>[http://incarnateword.in/cwm/10/aphorismspiritual-supramental idea-11#p4 http://incarnateword.force formulating itself in/cwm/10/aphorism-11#p4] &nbsp; <div style="color:#000000;">Mind is the final individualising operation of world, by the all-comprehending and all-apprehending Supermindsecret unspoken word, the process by which its consciousness works individualised in each form from the standpoint proper to it and with power of the cosmic relations which proceed from that standpointheart,</div> [http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p2 http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p2] == The Subconscient, Conscient and by the Superconscient == <div style="color:#000000;">The Transcendent, the Supracosmic is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of finite and infinite. But in cosmos It uses Its liberty of selfdynamic life-formationforce, Its Maya, to make a scheme of Itself in by the complementary terms of unity enveloping and multiplicity, and this multiple unity It establishes in the three conditions penetrating power of the subconscient, the conscient and the superconscient. For actually we see that the Many objectivised in form in our material universe start self one with a subconscious unity which expresses itself openly enough in cosmic action and cosmic substance, but of which they are not themselves superficially aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emergeall things; but it applies its perception of unity to the form outer expressed and surface visible action and, failing to take account of all that operates behind, fails also to realise that it is not will be only one in itself but one with others. This limitation of the universal "I" in the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness.</div> [http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p16 http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p16] == <span style="background-color:transparent;color:#00000a;">Inconscient and Individualisation</span><span style="background-color:transparent;color:#00000a;"> </span> == <span style="background-color:transparent;color:#000000;">The inconscient is not individualised and when you go down into the inconscient in yourselffringe, it is the inconscient of matter. One can't say that each individual has his own inconscient, for that would already be a beginning of individualisation...</span>[http://incarnateword.in/cwm/15/6-january-1951#p14 http://incarnateword.in/cwm/15/6-january-1951#p14] <div style="color:#007cd5;">(The Mother; 6 January, 1951)</div> == Transformation last projection of the Inconscient == <span style="background-color:transparent;color:#000000;">The light, the consciousness that comes down into this inconscient in order to transform it must necessarily be a consciousness that is close enough to be able to touch it. It is not possible to conceive vaster single total of a light—the supramental light, for example—that would have the power to individualise the inconscient. But, through a conscious, individualised being, this light can be brought down into the inconscient and gradually make it consciousactivity.</spanref>[http://incarnateword.in/cwmcwsa/1522/6the-januarygnostic-1951being#p15 http://incarnateword.in/cwm/15/6-january-1951#p15] <div style="color:#007cd5;">(The Mother; 6 January, 1951)p16</divref>

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

<span style="background-color:transparent;color:#000000;">It was the conditions of matter upon earth that made death indispensable“. The whole sense of the evolution of matter has been a growth from a first state of unconsciousness to an increasing consciousness. And in this process of growth dissolution of forms became an </span><span style="background-color:transparent;color:#000000;">inevitable necessity, as things actually took place. For there is a fixed form was needed in order common misconception about rebirth. People believe that the organised individual consciousness might have it is they who are reincarnated, yet this is a stable support. And yet palpable error, though it is the fixity of the form true that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment parts of life-forces or consciousness-forces were impossible without it their being are amalgamated with others and without these there would have been lacking the first conditions so act through new bodies. Their whole being is not reborn, because of organised existence on the plane of matter. But simple fact that what they evidently mean by their "self" is not a definite and concrete formation contracts real individualised entity but their exterior personality, the tendency to become at once rigid and hard and petrified. The individual form persisted as a too binding mould; it cannot follow the movements personality composed of the forces; it cannot change in harmony with the progressive change in the universal dynamism; it cannot meet continually Nature's demand or keep pace with her; it gets out of the current. At a certain point of this growing disparity outward name and disharmony between the form and the force . Hence it is wrong to say that presses upon it, a complete dissolution of the form A is unavoidable. reborn as B: A new form must be created; is a new harmony personality organically distinct from B and parity made possiblecannot be said to have reincarnated as B. This is You would be right only if you said that the true significance same line of death consciousness uses both A and this is B as the instruments of its use in Naturemanifestation. But if For, what does remain constant is the form can become more quick and pliant and psychic being which is not the cells of the body can be awakened to change with the changing consciousnessoutward personality at all, there would be no need of a drastic dissolutionbut something deep within, death would be no longer inevitablesomething which is not the exterior name and form.” </spanref>[http://incarnateword.in/cwm/03/5vital-mayconversion-1929#p21 http://incarnateword.in/cwm/03/5rebirth-and-maypersonal-1929survival#p21]p4</ref>

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

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

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

[http://incarnatewordBut 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/cwsa/21/fact a personified, individualised expression of the universal Self and has neither beginning nor end, neither life nor death-desire-, it exists eternally and that is what is immortal. When we are fully conscious of this Self we participate in its eternal life, and-incapacity#p13 we therefore become immortal. <ref>http://incarnateword.in/cwsacwm/2110/death-desire-andaphorism-incapacity11#p13]p5</ref>

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

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

= <span style="background-color:transparent;color:#00000a;">The Supermind</span> More on Individualisation =

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

<span style="background-color:transparent;color:#000000;"center>The individualisation of states of being which have so far never been conscious in man, that is to say, there are superposed states of consciousness, and there are new regions which have never yet been manifested on earth, and which Sri Aurobindo called supramental. It is that, this was the same idea. That is, one must go into the depths or the heights of creation which have never been manifested upon earth, and become conscious of that, and manifest it on earth. Sri Aurobindo called it the Supermind. I simply say these are states of being which were never yet conscious in man (that is, that man has so far never been aware of them). One must get identified with them, then bring them into the outer consciousness, and manifest them in action. ~</spancenter>[http://incarnateword.in/cwm/05/11-november-1953#p24 http://incarnateword.in/cwm/05/11-november-1953#p24]

The normal experience of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. <div style="colorref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#007cd5;">(The Mother; 11 November, 1953)p10</divref>

<div style="color:#000000;">All action, all mental, vital, physical activities in When the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic individualised consciousness rises to and individual lives in that truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doingcosmic play, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan then even in them and organisation of them have to be worked out mechanically without any beginning of participationfull action, initiation or conscious awareness even in the individual object which emerges as the first dumb result and inanimate field possession of her action and creation. In animal life the Force begins to become slowly conscious on lower being the surface and puts forth Jiva remains still one with the formLord, and there is no longer of an object, but of an individual being; but this imperfectly conscious individual, although it participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of what is being done; it seems to have bondage and no other choice or will than that which is imposed on it by its formed naturedelusion. In human mind there He is the first appearance of an observing intelligence that regards what is being done and in possession of a will Self and choice that have become conscious; but released from the consciousness is still limited and superficialego. <ref>http: the knowledge also is limited and imperfect, it is a partial intelligence, a half under standing, groping and empirical //incarnateword.in great part or, if rational, then rational by constructions, theories, formulas. There is not as yet a luminous seeing which knows things by a direct grasp and arranges them with a spontaneous precision according to /cwsa/23/the seeing, according to -release-from-the scheme of their inherent truth; although there is a certain element of instinct and intuition and insight which has some beginning of this power, the normal character of human intelligence is an inquiring reason or reflective thought which observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a deliberately arranged action of its own making.-ego#p12</divref>

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

<span style="background-color:transparent;color:#000000;"center>The consciousness is like a ladder: at each great epoch there has been one great being capable of adding one more step to the ladder and reaching a place where the ordinary consciousness had never been. It is possible to attain a high level and get completely out of the material consciousness; but then one does not retain the ladder, whereas the great achievement of the great epochs of the universe has been the capacity to add one more step to the ladder without losing contact with the material, the capacity to reach the Highest and at the same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the different planes. To go up and down and join the top to the bottom is the whole secret of realisation, and that is the work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being added now Sri Aurobindo has called the Supramental; as a result of it, the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation. Certainly this is not the last, for there are farther ranges of being; but now we are at work to bring down the supramental, to effect a reorganisation of the world, to bring the world back to the true divine order. It is essentially a creation of order, a putting of everything in its true place; and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisation.~</spancenter><span style="background-color:transparent;color:#000000;"> </span>[http://incarnateword.in/cwm/03/the-supramental-realisation#p2 http://incarnateword.in/cwm/03/the-supramental-realisation#p2]

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

<div style="color:#000000;"center>It is conceivable that so the Eternal may have actually chosen to manifest or rather to conceal himself in the body; he may have willed to become or to appear as an individual passing from birth to death and from death to new life in a cycle of persistent and recurrent human and animal existence. The One Being personalised would pass through various forms of becoming at fancy or according to some law of the consequences of action, till the close came by an enlightenment, a return to Oneness, a withdrawal of the Sole and Identical from that particular individualisation. But such a cycle would have no original or final determining Truth which would give it any significance. There is nothing for which it would be necessary; it would be purely a play, a Lila.~</divcenter>

[httpThere are many souls upon earth, human beings... Obviously, those who have a certain culture, a certain development, a certain individualisation gather together usually://incarnatewordinstinctively they get together, form groups.And so one can find in/cwsa/22/space and time a number—not considerable but still sufficiently large—of cultured beings who are united, but one must not believe that this gives the exact proportion of the culture and development of human beings. It is only like a sort of foam that has been brought up and is on the-philosophy-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-rebirth#p22 themselves, walking through life knowing where they want to go and how they want to. <ref>http://incarnateword.in/cwsacwm/2206/the-philosophy14-ofapril-rebirth1954#p22]p25</ref>

<div style="color:#000000;">When But solidarity does not stop there. There is a vital solidarity and a mental solidarity which you cannot prevent. There is, after all (though men are much more individualised than animals), there is a spirit of the individualised consciousness rises species. There are collective suggestions which don't need to be expressed in words. There are atmospheres one cannot escape. It is certain (for I know this by experience), it is certain that there is a degree of individual perfection and lives transformation which cannot be realised without the whole of humanity having made a particular progress. And this happens by successive steps. There are things in that truth Matter which cannot be transformed unless the whole of Matter has undergone transformation to a certain degree. One cannot isolate oneself completely. It is not possible. One can do the work, one can choose: there are people who have chosen to go into solitude and try to realise in themselves the cosmic playideal they saw—usually they reached a certain point, then even in full actionstopped there, even in possession of they could go no further. It has been thus historically. I was saying the other day: "There are perhaps people upon earth whom I don't know who have realised extraordinary things" but precisely because they have isolated themselves from the lower being earth, the Jiva remains still earth does not know them. This is just to say that nothing is impossible. It seems doubtful, is all that I can say. But it is impossible, even if one with isolates oneself physically, to do so vitally and mentally. There is the Lordvast terrestrial atmosphere in which one is born, and there is a sort of spirit or genius of the human race; well, this genius must have reached a certain degree of perfection for anyone to be able to go farther. It is not that one has to wait till all have done it, no bondage ; but it is as though all had to reach a certain level for one to be able to take one's spring and no delusiongo farther.... He is in possession Surely the individual will always be ahead of Self the mass, there's no doubt about that, but there will always be a proportion and released from the egoa relation. <ref>http://incarnateword.in/cwm/05/7-october-1953#p47</divref>

[http://incarnateword.in/cwsa/23/the-release-from-the-ego#p12 http://incarnateword.in/cwsa/23/the-release-from-the-ego#p12] = Recommended Practices = == The Three Processes Individualisation of Integral Yoga =Animals = <div style="color:#000000;">The Integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes—the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.</div> [http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p20 http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p20] == Conscious Sacrifice == <div style="color:#000000;">This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings.</div> [http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p8 http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p8] &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;

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