Changes

<span style="background-color:transparent;color:#000000;">Individualisation</span><span style="background-color:transparent;color:#000000;">, is the capacity to take up all experiences and organise them around the divine centre. <ref><u>http://incarnateword.in/cwm/04/24-february-1951#p38</u></ref></span><div style="color:#007cd5;">(The Mother; 24 February, 1951)</div>

<span style="background-color:transparent;color:#000000;">One can't merge one's ego in the Divine before becoming completely </span><span style="background-color:transparent;color:#000000;">individualised. <ref><u>http://incarnateword.in/cwm/06/28-july-1954#p40</u></ref></span><div style="color:#007cd5;">(The Mother; 28 July, 1954)</div>

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

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

<span style="background-color:transparent;color:#000000;"center>First one must become a conscious, well-knit, individualised being, who exists in himself, by himself, independently of all his surroundings, who can hear anything, read anything, see anything without changing. He receives from outside only what he wants to receive; he automatically refuses all that is not in conformity with his plan and nothing can leave an imprint on him unless he agrees to receive the imprint. Then one begins to become an individuality! When one is an individuality, one can make an offering of it. ~</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p44</u></ref><div style="color:#007cd5;">(The Mother; 28 July, 1954)</divcenter>

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

<span style="background-color:transparent;color:#000000;"center>So long as one does not exist, one can give nothing. And for the separative ego to disappear, as you say, one must be able to give oneself entirely, totally without reservation. And to be able to give oneself, one must first exist. And to exist one must be individualised. ~</span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p46</u></ref><div style="color:#007cd5;">(The Mother; 28 July, 1954)</divcenter>

== When ... the true individual is not the ego, but the Fruit divine individuality which is Ripethrough our evolution preparing to emerge in us.<ref>http://incarnateword. ==in/cwsa/25/true-and-false-subjectivism#p6</ref>

<span style="background-color:transparent;color:#000000;">And then, later, one offers all this to the Divine. Years of work are needed. You must not only...(silence)... become conscious of yourself, conscious in all details, but you must organise what you call "yourself" around the psychic centre, the divine centre of your being, so that it would make a single, coherent, fully conscious being. And as this divine centre = What is itself already consecrated (Mother makes a gesture of offering) entirely to the Divine, if everything is organised harmoniously around it, everything is consecrated to the Divine. And so, when the Divine thinks it proper, when the time has come, when the work of individualisation is complete, then the Divine gives you permission to let your ego merge in Him, to live henceforward only for the Divine. </span><ref><u>http://incarnateword.in/cwm/06/28-july-1954#p57</u></ref>Ego? ==

The individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness, or a subjective substitute for the true self in our surface experience: it is separated by ignorance from other-self and from the inner Divinity, but it is still pushed secretly towards an evolutionary unification in diversity; it has behind itself, though finite, the impulse to the infinite. <div style="colorref>http://incarnateword.in/cwsa/21/the-origin-and-remedy-of-falsehood-error-wrong-and-evil#007cd5;">(The Mother; 28 July, 1954)p28</divref>

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

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

== The Individualistic formation of a mental and Communal Impulses ==vital ego tied to the body-sense was the first great labour of the cosmic Life in its progressive evolution; for this was the means it found for creating out of matter a conscious individual. The dissolution of this limiting ego is the one condition, the necessary means for this very same Life to arrive at its divine fruition: for only so can the conscious individual find either his transcendent self or his true Person. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p1</ref>

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

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

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

The limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of development. Following this line the individual can arrive at that which is beyond himself, that which he represents, and can yet continue to represent it, no longer as an obscured and limited ego, but as a centre of the Divine and of the universal consciousness embracing, utilising and transforming into harmony with the Divine all individual determinations. <div style="colorref>http://incarnateword.in/cwsa/21/the-ego-and-the-dualities#007cd5;">(The Mother; 13 January, 1951)p15</divref>

<span style="color:#000000;">But solidarity does not stop there. There is a vital solidarity and a mental solidarity which you cannot prevent. There is, after all (though men are much more individualised than animals), there is a spirit of the species. There are collective suggestions which don't need to be expressed in words. There are atmospheres one cannot escape. It is certain (for I know this by experience), it is certain that there is a degree of individual perfection and transformation which cannot be realised without the whole first state of humanity having made your being is a particular progress. And this happens by successive steps. There are things in Matter which cannot be transformed unless the whole state of Matter has undergone transformation to a certain degree. One cannot isolate oneself completely. It is not possible. One can do the work, one can choose: there are people who have chosen to go into solitude and try to realise in themselves the ideal they saw—usually they reached a certain point, then stopped there, they could go no further. It has been thus historically. I was saying the other day: "There are perhaps people upon earth whom I don't know who have realised extraordinary an almost total mixture with all things" but precisely because they have isolated themselves from the earthoutside, the earth does not know them. This is just to say and that nothing there is impossible. It seems doubtfulalmost no individualisation, is all that I can say. But it is impossible, even if one isolates oneself physically, to do so vitally and mentally. There is the vast terrestrial atmosphere in specialisation which one is born, and there is makes you a sort different being. You are moved—a kind of spirit or genius of the human race; well, this genius must have reached a certain degree of perfection for anyone to be able to go farther. It form which is not that one has to wait till all have done it, no; but it your physical being is as though moved—by all had to reach a certain level for one to be able to take one's spring and go farther.... Surely the individual will always be ahead of the masscommon universal forces, there's no doubt about thatvital forces or mental forces, but there will always be a proportion which go through your form and a relationput it in motion. <ref><u>http://incarnateword.in/cwm/0507/714-octoberdecember-19531955#p47</u>p18</ref></span>

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

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

Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self. <div style="colorref>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#007cd5;">(The Mother; 12 March, 1951)p9</divref>

== Limitations = The Role of Ego ===

<div style="color:#000000;">… it is impossible The ego was created for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master the work of the All-Forceindividualisation; only when the All-Will can be that and the individual onlywork is achieved, if at all, by becoming again one with it is not unusual for the All-Will and therefore with the All-Forceego to accept its own dissolution. <ref><u>http://incarnateword.in/cwsacwm/2116/death-desire7-anddecember-incapacity1968#p5</u>p2</ref></div>

<center>~</center> ...before speaking of merging one's ego in the Divine, one must first know a little what one is. The ego is there. Its necessity is that you become conscious, independent beings, individualised—I mean in the see of independent—that you may not be the public square where everything goes criss-cross! That you may exist in yourselves. That is why there is an ego. It is like that; that is why also there is a skin, like that... though truly, even physical forces pass through the skin. There is a vibration which goes a certain distance. But still, it's the skin that prevents us from blending into one another. <ref>http://incarnateword.in/cwm/06/28-july-1954#p56</ref> <center>~</center> The "I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear—the true being is felt in its place. <ref>http://incarnateword.in/cwsa/28/the-true-being-and-the-true-consciousness#p2</ref> <center>~</center> In order to become a conscious, individualised being, one needs his ego; that is why it is there. It is only when one has realised his own individuality sufficiently, has become a conscious, independent being with its own reality, that he no longer needs the ego. And at that time one can make an effort to get rid of it. <ref>http://incarnateword.in/cwm/06/22-september-1954#p42</ref> <center>~</center> Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things; <ref>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p13</ref> === The Need for Education Paradox of the Ego === The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine. <ref>http://incarnateword.in/cwm/03/the-ego#p14</ref>

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

Certainly, if one were to lose one's ego too soon, from the vital and mental point of view one would again become an amorphous mass. The ego is surely the instrument for individualisation, that is, until one is an individualised being, constituted in himself, the ego is an absolutely necessary factor. If one had the power of abolishing the ego ahead of time, one would lose one's individuality. But once the individuality has been formed, the ego becomes not only useless but harmful. And only then comes the time when it must be abolished. But naturally, as it has taken so much trouble to build you, it does not give up its work so easily, and it asks for the reward of its efforts, that is, to enjoy the individuality. <div style="colorref>http://incarnateword.in/cwm/07/12-january-1955#007cd5;">(The Mother; 28 July, 1954)p25</divref>

<span style="background-color:transparent;color:#000000;"center>An individualised mind is something extremely rare, which comes only after a long education; ~</span><ref><u>http://incarnateword.in/cwm/09/20-february-1957#p6</u></ref><span style="background-color:transparent;color:#007cd5;"> </spancenter>

When we have passed beyond individualising, then we shall be real Persons. Ego was the helper; Ego is the bar. <div style="colorref>http://incarnateword.in/cwm/08/28-november-1956#007cd5;">(The Mother; 20 February, 1957)p7</divref>

<span style="background-color:transparent;color:#000000;">There So, for everyone—except for those who are many souls upon earthborn free, human beings... Obviouslyand this is obviously very rare—for everyone this state of reason, those who have a certain cultureof effort, a certain developmentdesire, a certain individualisation gather together usually: instinctively they get together, form groups. And so one can find and solid physical balance in space and time a number—not considerable but still sufficiently large—of cultured beings who are united, but one must not believe that this gives accordance with the exact proportion ordinary mode of the culture and development of human beings. It living is only like a sort of foam that has been brought up and is on indispensable to begin with, until the surface. But even among these latter, even among these beings who are already a selection, there is hardly time one in a thousand who is becomes 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 one must give up all these influences come, he sees them: those that seem things in order to him to harmonise with his inner development and normal growth he accepts; those which are opposed he refuses. And so, instead of become a spiritual being a chaos—or in any case a frightful mixture—they are organised beings, individual, conscious of themselves, walking through life knowing where they want to go and how they want to. </span> <ref><u>http://incarnateword.in/cwm/0608/1428-aprilnovember-19541956#p25</u>p15</ref>

<div style="color:#007cd5;"center>(The Mother; 14 April, 1954)~</divcenter>

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

<span style="background-color:transparent;color:#000000;"center>When we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the ~</span><span style="background-color:transparent;color:#000000;">soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. </span><span style="background-color: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. It is that being which by self-knowledge enjoys liberation and immortality. <ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p10</u></ref></spancenter>

== The Purusha 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 His World, 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-Material ==forms#p1</ref>

<div style="color:#000000;">But in the end we have to see that our individualisation is only a superficial formation, a practical selection == Safety and limited conscious synthesis for the temporary utility Limitations of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience. <ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p4</u></ref></div>Ego ===

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

<span style="background-color:transparent;color:#000000;"center>“~</span><span style="background-color:transparent;color:#000000;">..the suppleness needed to follow the movement of Becoming; suppleness, that is, the capacity for de-crystallisation—the whole period of life spent in individualisation is a period of conscious and deliberate crystallisation, which later has to be undone. Becoming a conscious and individual being is a constant crystallization—constant and deliberate—of all things; and afterwards one must make the opposite movement, constantly, and also, even more so, deliberately. At the same time, one must not lose the benefit, in the consciousness, of what one has acquired by individualisation.” </span><ref><u>http://incarnateword.in/cwm/10/aphorism-69#p25</u></ref><span style="background-color:transparent;color:#000000;"> </spancenter>

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

<span style="background-color:transparent;color:#000000;">Except for very rare cases, the animals are not individualised and when they die they return to the spirit of the species. </span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwm/17/6-august-1966#p3</u></ref></span>What is Psychic Being? ==

The soul is something that comes from the Divine into the evolution and as the psychic being it evolves and assumes different personalities from life to life. <span style="backgroundref>http://incarnateword.in/cwsa/28/the-self-or-color:transparent;color:atman#007cd5;">(The Mother; 6 August, 1966)p14</spanref>

<div style="color:#000000;">What is In this lower manifestation, aparā prakṛti, this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical construction eternal portion of our consciousness devised to centralise the activities of Nature in us. We perceive Divine appears as the soul, a formation spark of mentalthe Divine Fire, physicalsupporting the individual evolution, vital experience which distinguishes itself from supporting the rest of beingmental, vital and that is what we think of as ourselves in nature—this individualisation of physical being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it The psychic being is individualisedthe spark growing into a Fire,—a temporary or at least a temporal becoming; or else we conceive evolving with the growth of ourselves as someone who supports or causes the individualisationconsciousness. The psychic being is therefore evolutionary, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense. Normallynot like the Jivatman, we go no farther in our knowledge of our individual existenceprior to the evolution. <ref><u>http://incarnateword.in/cwsa/2128/the-eternaljivatman-andin-the-individualintegral-yoga#p3</u>p10</ref></div>

<span style="background-color:transparent;color:#000000;">The ego was created for soul or psychic is immutable only in the sense that it contains all the work possibility of individualisation; when the work Divine within it, but this it has to evolve and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is achievedthe spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the Prakriti of Ignorance into a Prakriti of Knowledge. This evolving psychic being is not unusual for therefore at any time all that the ego to accept its own dissolutionsoul or essential psychic existence bears within it; it temporalises and individualises what is eternal in potentiality, transcendent in essence in this projection of the spirit. </span><ref><u>http://incarnateword.in/cwmcwsa/1628/7the-jivatman-in-the-decemberintegral-1968yoga#p2</u>p18</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 There is. The ego is there. Its necessity is that you become conscious, independent beings, individualised—I mean individuality in the see of independent—that you may psychic being but not be egoism. Egoism goes when 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 individual unites himself with the skin. There Divine or is a vibration which goes a certain distance. But still, it's entirely surrendered to the skin that prevents us from blending into one anotherDivine. </span><ref><u>http://incarnateword.in/cwmcwsa/0628/28the-julypsychic-1954being#p56</u>p98</ref>

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

<span style="color:#000000;">The "I" or It is the psychic inmost being that replaces the little ego . It is constituted by Nature through love and is at once a mental, vital and physical formation meant surrender to aid in centralising and individualising the outer consciousness and action. When Divine that the true psychic being is discoveredbecomes strong and manifest, the utility of so that it can replace the ego is over and this formation has to disappear—the true being is felt in its place. <ref><u>http://incarnateword.in/cwsa/28/the-truepsychic-being-and-the-true-consciousness#p2</u>p99</ref></span>

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

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

<div style="color:#000000;">Individualised life-force here is an energy of individualising and ignorant Mind, Mind that has fallen from the knowledge of its own Supermind. Therefore incapacity is necessary to its relations in Life and inevitable in the nature of things; <ref><u>http://incarnateword.in/cwsa/21/death-desire-and-incapacity#p13</u></refcenter>~</divcenter>

<span style="background-color:transparent;color:#000000;"center>“~</span><span style="background-color:transparent;color:#000000;">...the first state of your being is a state of an almost total mixture with all things from outside, and that there is almost no individualisation, that is, specialisation which makes you a different being. You are moved—a kind of form which is your physical being is moved—by all the common universal forces, vital forces or mental forces, which go through your form and put it in motion. </span><ref><u>http://incarnateword.in/cwm/07/14-december-1955#p18</u></refcenter>

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

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

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

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

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

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

<span style="background-color:transparentThe 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;color:#000000;">When we have passed beyond individualisingit is inside the body, within the solar plexus, so to say. These states of being take form and develop, progress, then we shall be real Personsbecome individualised and perfected in the course of many earthly lives and form the psychic being. Ego was When the helper; Ego psychic being is fully formed, it is aware of the consciousness of the barsoul and manifests it perfectly. </span><ref><u>http://incarnateword.in/cwm/0816/281-novemberfebruary-19561967-1#p7</u>p2</ref>

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

<span style="background-color:transparent;color:#000000;">So, for everyone—except for those who are born free, and this is obviously very rare—for everyone this state The essence of reason, of effort, desire, individualisation and solid physical balance in accordance with the ordinary mode of living soul is indispensable to begin withdivine, until but the soul (the psychic being) grows through all the time one forms of evolution; it becomes a more and more individualised and increasingly conscious being, when one must give up all these things in order to become a spiritual beingof itself and its origin. </span> <ref><u>http://incarnateword.in/cwm/0817/2824-novemberjanuary-19561935#p15</u>p2</ref>

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

<span style="background-color:transparent;color:#000000;">...to begin with, The soul individualises itself and progressively transforms itself into a tremendous labour is required to individualise oneself, and afterwards one must demolish all that has been done in order to progresspsychic being. </span><span style="background-color:transparent;color:#007cd5;"> <ref><u>http://incarnateword.in/cwm/0916/2028-februaryjuly-19571960#p16</u>p2</ref></span>

<div style="colorThere are in the psychic being two very different kinds of progress:#000000;">I suppose one consisting in its formation, building and organisation. For the ego came there [into human activity] first as psychic starts by being only a means kind of tiny divine spark within the outer consciousness individualising itself in the flux being and out of Nature and, secondly, as this spark will emerge progressively an incentive for tamasic animal man to act independent conscious being having its own action and get something donewill. Otherwise he might merely have contented himself with food The psychic being at its origin is only a spark of the divine consciousness and sleep and done nothing elseit is through successive lives that it builds up a conscious individuality. With It is a progress similar to that incentive of ego (possessiona growing child. It is a thing in the making. For a long time, vanityin most human beings the psychic is a being in the making. It is not a fully individualised, ambitionfully conscious being and master of itself and it needs all its rebirths, 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 higherone after another, this ego comes badly in the wayorder to build itself and become fully conscious. <ref><u>http://incarnateword.in/cwsacwm/3105/ego5-andaugust-its-forms1953#p1</u>p2</ref></div>

<div style="color:#000000;">… it It is more difficult only upon earth that the psychic being gets its experiences 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?..individualise itself. But granting that this difficulty has been overcome, well, in a highly developed individuality the result Hence there is infinitely superior to an almost absolute interdependence between the one obtained in a crude psychic world 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 superiorearth. <ref><u>http://incarnateword.in/cwm/0904/171-septembermarch-19581951#p20</u>p25</ref></div>

<span style="color:#007cd5;">(The Mother; 17 September, 1958) </span>== Individualisation and the Purusha ===

== <span style="background''''' The Purusha and His World-color:transparent;color:#00000a;">It’s not the Cause of Individuality</span><span style="background-color:transparent;color:#00000a;"> </span> ==Material '''''

<span style="background-color:transparent;color:#000000;">It 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 purposelya consciousness, mind youa Purusha, that I have who is not mentioned determined or limited by his individualisation or by this synthesis but on the ego as one 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 causes world-being, but also by virtue of a consciousness which uses the sense world-being for experience of its possibilities of individuality. For the ego being a falsehood These two powers, Person and an illusionhis world-material, are both necessary for our present experience of individuality. If the sense Purusha with his individualising synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would itself cease because the Reality that supported it would no longer be false and illusory (as Buddha and Shankara affirm)in presence; if, on the other hand, whereas the origin of individualisation world-being in the Supreme Himselfwere to dissolve, merge, disappear, the ego is only a passing deformationthen also our individualisation would cease, necessary for the momentmaterial 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 will disappear when its utility is over, when the Truthcause of all our self-experience and world-Consciousness will be establishedexperience. </span><span style="background-color:transparent;color:#007cd5;"><ref><u>http://incarnateword.in/cwmcwsa/0421/3the-eternal-marchand-1951the-individual#p31</u>p4</ref></span>

<span style="background-color:transparent;color:#007cd5;">(''''' The Mother; 3 March, 1951)</span>Purusha and It's Experience of Individualisation '''''

= Cosmos & 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 Individual soul still makes the world- Manifestations becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendent Self =Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience. <ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p5</ref>

<div style="color:#000000;">Cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is in each and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace. <ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p9</u></refcenter>~</divcenter>

== The Purusha is aware of all other individuals as selves of himself; he may by a dynamic union become aware of their mental and practical action as occurring in his universal consciousness, just as he is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there is a practical difference. The action of the Divine in himself is that with which he is particularly and Its Experience directly concerned; the action of Individualisation ==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>

<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 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 Psychic Presence in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience. <ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p5</u></ref></div>Vital World ===

<span style="color:#000000;">The Purusha As soon as there 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 organic life, the vital element comes in his universal consciousness, just as he and it is aware this vital element which gives to flowers the sense of his own mental and practical action; he may help to determine their action by subjective union with them: beauty. It is not perhaps individualised in the sense we understand it, but still there it is a practical difference. The action sense of the Divine in himself is that with which he is particularly species and directly concerned; the action species always tries to realise it. I have noticed a first rudiment of the Divine psychic presence and vibration in his other selves is that with which he is universally concernedvegetable life, not directly, but through and by his union with them and with truly this blossoming one calls a flower is the first manifestation of the Divinepsychic presence. The individual therefore exists though he exceeds the little separative ego; the universal exists and psychic is embraced by individualised only in man, but it was there before him ; but it does is not absorb 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 abolish all individual differentiation, even though by his universalising himself a psychic giving. Look at a rose opening in the morning at the limitation which we call first touch of the ego sun, it is overcomea magnificent self-giving in aspiration. <ref><u>http://incarnateword.in/cwsacwm/2104/the-eternal1-andmarch-the-individual1951#p7</u>p34</ref></span>

== Divine Individualisation = The Psychic in the Realm of Matter ===

<div style="color:#000000;">… stage comes by 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 increasing manifestation of contact between Matter and the Divinecan be direct and all human beings can be told, "You carry the Ishwara in all our being Divine within you, and action. This is when we are constantly you have only to enter within yourself and uninterruptedly aware of himyou will find Him. He " It is felt in us as something very particular to the possessor of our human being and above us as the ruler of all its workings and they become or rather to us nothing but a manifestation of him in the existence inhabitants of the Jivaearth. All our consciousness is his consciousnessIn the human being the psychic becomes more conscious, all our knowledge is his knowledgemore formed, all our thought more conscious and more independent also. It is his thought, all our will is his will, all our feeling is his Ananda and form of his delight individualised in being, all our action is his actionhuman beings. The distinction between the Shakti and the Ishwara begins to disappear; there But it is only the conscious activity in us a speciality of the Divine with the great self of the Divine behind earth. It is a direct infusion, special and around and possessing it; all redeeming, in the world most inconscient and Nature is seen to be only obscure Matter, so that, but here it has become fully conscious, might once again awake through stages to the Maya of the ego removeddivine Consciousness, and the Jiva is there only as an eternal portion of his being, aṁśa sanātana, put forth to support a divine individualisation Presence and living now fulfilled in the complete presence and power of finally to the Divine, Himself. It is the complete joy presence of the Spirit manifested in the psychic which makes man an exceptional being. This is the highest realisation of the perfection and delight of the active oneness; for beyond it there could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in the Lila. <ref><u>http://incarnateword.in/cwsacwm/2406/the-action-of-the9-divinejune-shakti1954#p10</u>p28</ref></div>

== What is Spiritual Individuality? = Full Individualisation ===

<div style="color:#000000;">Spiritual individuality means that each individual self or spirit is But this sort of progress has an end. There comes a centre of self-vision and all-vision; time when the circumference—the boundless circumferencebeing is fully developed, as we may sayfully individualised,—of fully master of itself and its destiny. When this vision may be the same for all, but the centre may be different,—not located as being or one of these psychic beings has reached that stage and takes birth in a spatial point in a spatial circlehuman being, but that makes a psychological centre related with others through a coexistence of very great difference: the diversely conscious Many in the universal human being, so to say, is born free. Each being in a world will see the same worldHe is not tied to circumstances, 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 Infinitesurroundings, its own way of self-determination to his origin and of meeting atavism, like ordinary people. He comes into the cosmic determinations; its vision by world with the law purpose of doing something, with a work to carry out, a mission to fulfill. From this point of unity view his progress in variety will no doubt be fundamentally the same as growth has come to an end, that of othersis, but it will still develop its own differentiation,—as we see all human beings conscious is not indispensable for him to take birth again in the one human way of the same cosmic things, yet always with an individual differencea body. This self-limitation would beTill then rebirth is a necessity, not fundamental, but an individual specialisation of a common universality or totalityfor it is through rebirth that he grows; it is in the spiritual individual would act from his own centre of the one Truth physical life and according to his self-nature, but on in a common basis 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 with any blindness to other-self and other-nature, at will. It would be consciousness limiting its action with full knowledgeSo there, not a movement one kind of ignoranceprogress stops. <ref><u>http://incarnateword.in/cwsacwm/2105/brahman-purusha-ishwara-maya5-prakritiaugust-shakti1953#p21 p3</uref><center>~</center>For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves, — and transcended it, — can our individuality be complete. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p9</divref>

== The Gnostic Individual = Psychic Being and the Eternal Truth ===

<div style="color:#000000;">It organises itself around it and enters into contact with it. The gnostic individual would be in psychic is moved by the world Truth. The Truth is something eternally self-existent and of dependent on nothing in time or space, whereas the worldpsychic being is a being that grows, takes form, progresses, but would also exceed individualises itself more and more. In this way it in his consciousness becomes more and live in his self more capable of transcendence above it; he would be universal but free in manifesting this Truth, the universeeternal Truth that is one and permanent. The psychic being is a progressive being, individual but not limited by which means that the relation between the psychic being and the Truth is a separative individualityprogressive one. The true Person 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 isolated entityintegral experience of contact with the psychic being, not a contact with the idea they have constructed of it, his individuality but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is universal; for he individualises absolutely conscious of the universe: eternal Truth within oneself and one sees that it is at the same time divinely emergent 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 spiritual air of transcendental infinityconscious contact, like a high cloud-surpassing summit; for he individualises the divine Transcendencebut something that governs your life. <ref><u>http://incarnateword.in/cwsacwm/2215/the18-gnosticjanuary-being1951#p8</u>p18</ref></div>

<span style="color:#000000;">For his experience of cosmic existence will be, by its form of nature and by an individualised centration, that of one living in the universe but, at the same time, by self-diffusion and extension in oneness, that of one who carries the universe and all its beings within him. This extended state of being will not only be an extension in oneness of self or an extension in conceptive idea and vision, but an extension of oneness in heart, in sense, in a concrete physical consciousness. He will have the cosmic consciousness, sense, feeling, by which all objective life will become part of his subjective existence and by which he will realise, perceive, feel, see, hear the Divine in all forms; all forms and movements will be realised, sensed, seen, heard, felt as if taking place within his own vast self of being. The world will be connected not only with his outer but with his inner life. He will not meet the world only in its external form by an external contact; he will be inwardly in contact with the inner self of things and beings: he will meet consciously their inner as well as their outer reactions; he will be aware of that within them of which they themselves will not be aware, act upon all with an inner comprehension, encounter all with a perfect sympathy and sense of oneness but also an independence which is not overmastered by any contact. His action on the world will be largely an inner action by the power of the spirit, by the spiritual-supramental idea-force formulating itself in the world, by the secret unspoken word, by the power of the heart, by the dynamic life-force, by the enveloping and penetrating power of the self one with all things; the outer expressed and visible action will be only a fringe, a last projection of this vaster single total of activity. <ref><u>http://incarnateword.in/cwsa/22/the-gnostic-being#p16</u></ref></span>Why Individualisation? =

== Perception Beyond First one must become a Narrow Individuality ==conscious, well-knit, individualised being, who exists in himself, by himself, independently of all his surroundings, who can hear anything, read anything, see anything without changing. He receives from outside only what he wants to receive; he automatically refuses all that is not in conformity with his plan and nothing can leave an imprint on him unless he agrees to receive the imprint. Then one begins to become an individuality! When one is an individuality, one can make an offering of it. <ref>http://incarnateword.in/cwm/06/28-july-1954#p44</ref>

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

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

<div style="color:#000000;">Our self-ignorance and our world-ignorance can only grow towards integral self-knowledge and integral world-knowledge in proportion as our limited ego and its half-blind consciousness open to a greater inner existence and consciousness and a true self-being and become aware too of the not-self outside it also as self. <ref><u>http://incarnateword.in/cwsa/21/knowledge-by-identity-and-separative-knowledge#p9</u></refcenter>~</divcenter>

== Diversity And then, later, one offers all this to the Divine. Years of work are needed. You must not only...(silence)... become conscious of yourself, conscious in all details, but you must organise what you call "yourself" around the psychic centre, the divine centre of your being, so that it would make a single, coherent, fully conscious being. And as this divine centre is itself already consecrated (Mother makes a gesture of offering) entirely to the Divine, if everything is organised harmoniously around it, everything is consecrated to the Divine. And so, when the Divine thinks it proper, when the time has come, when the work of individualisation is complete, then the Divine gives you permission to let your ego merge in UnityHim, That Leads to Unity live henceforward only for the Divine. <ref>http://incarnateword.in Diversity ==/cwm/06/28-july-1954#p57</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. ~</span><ref><u>http://incarnateword.in/cwm/04/3-march-1951#p29</u></ref><div style="color:#007cd5;">(The Mother; 3 March, 1951)</divcenter>

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

<div style="color:#000000;">The normal experience of the reason therefore is not applicable '''''Raison d'être'' (Reason to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. <ref><u>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p10</u></ref></div>)'''

= And that is the great mystery of creation, for it is the same consciousness, the Consciousness is one. But the very moment this Consciousness manifests itself, exteriorises itself, deploys itself, it divides itself into innumerable fragments for the need of expansion, and each one of these fragmentations has been the beginning, the origin of an individual being. The Psychic 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 Individualisation =farther away from its origin by the very necessity of individualisation. But once this individualisation, that is, this awareness of the inner truth is complete, it becomes possible, by an inner identification, to re-establish in the multiplicity the original unity; that is the raison d'être of the universe as we perceive it. The universe has been made so that this phenomenon may take place. The Supreme has manifested Himself to Himself so as to become aware of Himself. <ref>http://incarnateword.in/cwm/04/3-march-1951#p29</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 How can acquire a true basis of knowledge. <ref><u>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p15</u></ref></div>one Individualise? =

== The Evolution Awakening of the Psychic Responsibility ==

<span style="background-color:transparent;color:#000000;">This is what happens. Let us take Surely, one has a divine spark which, through attraction, through affinity and selectionbig responsibility, gathers around it is to fulfil a beginning of psychic consciousness (this work special mission that one is already very perceptible in animals—don't think you are exceptional beingsborn upon earth. Only, naturally, that you alone the psychic being must have reached a psychic being and the rest certain degree of creation hasn't. It begins in the mineral, development; otherwise it could be said that it is a little more developed in the plant, and in whole earth which has the animal there is a first glimmer of the psychic presence)responsibility. Then there comes a moment when this psychic being is sufficiently developed to have an independent consciousness The more conscious and a personal will. And then after innumerable lives more or less individualised, it one becomes conscious of itself, the more should one have the sense of its movements and of the environment it has chosen for its growthresponsibility. Arriving But this is what happens at a certain state of perceptiongiven moment; one begins to think that one is here not without reason, it decides—generally at 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 last minute most logical way of the life it has just finished entering 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 path—all of a rest which lasts for a more or less long time according sudden to its own choice and its degree of development—a rest for assimilationrealise, for a passive progress so to say"Since I am here, it means that I have a rest for passive growth which will allow this same psychic being mission to pass on to new experiences and make a more active progressfulfil. But after having finished one life (which usually ends only when it has done what it wanted to do), it will Since I have chosen the environment where it will be bornbeen endowed with a consciousness, 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 is that I have something to pass to be able to make the progress do with that consciousness—what is it wants to make. </span>?" <ref><u>http://incarnateword.in/cwm/04/24-februarymarch-1951#p22</u>p31</ref>

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

<span style="background-color:transparent“...the suppleness needed to follow the movement of Becoming;color:#000000;">The soul suppleness, that is , the eternal essence at the centre capacity for de-crystallisation—the whole period of the psychic being. The soul life spent in individualisation is in fact like a divine spark which puts on many states period of being of increasing densityconscious and deliberate crystallisation, down which later has to the most materialbe undone. Becoming a conscious and individual being is a constant crystallization—constant and deliberate—of all things; it is inside and afterwards one must make the bodyopposite movement, within the solar plexusconstantly, so to say. These states of being take </span><span style="background-color:transparent;color:#000000;">form and developalso, progresseven more so, 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 deliberately. At the course of many earthly lives and form same time, one must not lose the psychic being. When the psychic being is fully formedbenefit, it is aware of in the consciousness , of the soul and manifests it perfectlywhat one has acquired by individualisation. </span>” <ref><u>http://incarnateword.in/cwm/1610/1aphorism-february-1967-169#p2</u>p25</ref><span style="background-color:transparent;color:#000000;"> </span>

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

<span style="background-color:transparent;color:#000000;">The essence It's indispensable for you to have a frame in which you can learn how to form yourself. If you did your work of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of you. But you don't do it, you wouldn't do it, there's not a single child who would do it, he wouldn't even know how to do it, where to begin. If a child were not taught how to live, he could not live, he wouldn't know how to do anything, anything. I don't want to speak about disgusting details, but even the soul 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 divineto say, but if everyone had to go through the whole experience needed for the soul (formations of an individuality, he would be long dead before having begun to live! This is the psychic being) grows contribution—accumulated through all centuries—of those who have had the forms of evolution; it becomes more experience and more individualised 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 increasingly conscious of itself 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 its originknow how to walk. It is very difficult to learn it all alone. It's like that for everyone. One must form oneself. Therefore, one needs education. <ref><u>http://incarnateword.in/cwm/1706/2428-januaryjuly-19351954#p2</u>p59</ref></span>

<div style="color:#007cd5;"center>(The Mother; 24 January, 1935)~</divcenter>

<span style="background-color:transparent;color:#000000;">It is always pure. But it is either more or less individualised and independent in its action. What is psychic in the being is always pure, by its very definition, for it is that part = The Individualisation of the being which is in contact with the Divine and expresses the truth Parts of the being. But this may be like a spark in the darkness of the being or it may be a being of light, conscious, fully formed and independent. There are all the gradations between the two. <ref><u>http://incarnateword.in/cwm/05/16-december-1953#p15</u></ref></span>Being ==

<span style="backgroundYou know, when you sleep, the inner beings are not concentrated upon the body, they go out and become more or less independent—a limited independence, but independence all the same—and they go to dwell in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind is there; distance, so to say, does not exist. Of course, to have a mind centralised around the body requires good training. Few people have a mind with a well-colordefined form:transparentit is like clouds which roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more;colorit must be completely individualised, centralised, organised around the psychic centre in order to have a definite form. <ref>http://incarnateword.in/cwm/04/10-march-1951#007cd5;">(The Mother; 16 December, 1953)p17</spanref>

<span style="background-color:transparent;color:#000000;">With regard to But the evolution upwards, it is more correct vital does not go to speak of the psychic presence than the psychic being. For it is the psychic presence which little by little becomes rest nor does the psychic mental 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 evolutionGenerally they are dissolved. It is not only if one has followed a descent of the involution from above. It is formed progressively round the spark of Divine Consciousness which is meant yoga throughout his whole life, if one has taken great care to individualise, to be centralise the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that is permanent vital and gathers round itself all sorts of elements for the formation of that individuality; mental around the true psychic being is formed only when the psychic personality is fully grownthat they remain—that happens once in ten million cases, 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 aboveis very exceptional. <ref><u>http://incarnateword.in/cwm/0304/psychic-presence-and10-psychicmarch-being-real-origin-of-race-superiority1951#p1</u>p23</ref></span>

=== The Progress Importance of the Psychic Over Many Births Body in Individualisation ===

<div style="color:#000000;">There are If your body were not made in the psychic being two very different kinds 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 progress: one consisting what you are in its formationthe vital and mental fields, building and organisation. For the psychic starts by it would be worse than being only a kind of tiny divine spark within the being and out of jelly-fish! Everything would fuse into everything else, like this spark will emerge progressively an independent conscious being having its own action and will. The psychic being at its origin is only .. Oh, what a spark of the divine consciousness and mess it would be! That is through successive lives that why it builds up was at first necessary to give a conscious individualityvery rigid form. Afterwards we complain about it. It We say, "The physical is fixed, it is a progress similar nuisance; it lacks plasticity, it lacks suppleness, it hasn't that fluidity which can enable us to that of a growing child. It is a thing in merge into the makingDivine. For a long time" But this was absolutely necessary, in for without this... if you simply went out of your body (most human beings of you can't do it because the psychic is a vital being in the making. It is not a fully hardly more individualisedthan the physical), fully conscious being if you came out of your body and master went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of itself vibrations, currents of forces come and it needs all its rebirthsgo, struggle, try to destroy one after 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 order to build itself and become fully consciousall this. These are forces, movements, desires, vibrations. <ref><u>http://incarnateword.in/cwm/0506/528-augustjuly-19531954#p2</u>p47</ref></div>

<div style="color:#007cd5;">(The Mother; 5 August, 1953)</div>== Individualisation of the Vital Being ===

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

<span style="background-color:transparent;color:#000000;"center>“~</span><span style="background-color:transparent;color:#000000;">...there is a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said to have reincarnated as B. You would be right only if you said that the same line of consciousness uses both A and B as the instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form.” </span><ref><u>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p4</u></refcenter>

== Interdependence “..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 Earth vital world with his vital sight, consciously and with the Psychic Being ==memory of what he has seen. This is what makes a vision.” <ref>http://incarnateword.in/cwm/10/aphorism-15#p4</ref>

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

== The Psychic Presence … the extent to which the mental being is formed and individualised varies greatly from one individual to the next. In the great mass of human beings the mind is something fluid which has no organisation of its own, and therefore it is not a personality. <ref>http://incarnateword.in the Vital World ==/cwm/10/aphorism-11#p3</ref>

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

But as soon as the mental being is formed, organised, individualised, and has become a personality, it does not depend, it no longer depends on the body for its existence, and it therefore survives the body. The earth's mental atmosphere is filled with beings, mental personalities which lead an entirely independent existence, even after the disappearance of the body; they can reincarnate in a new body when the soul, that is to say, the true Self, reincarnates, thus carrying with it the memory of its previous lives. <div style="colorref>http://incarnateword.in/cwm/10/aphorism-11#007cd5;">(The Mother; 1 March, 1951)p4</divref>

<span style="background-color:transparent;color:#000000;">But this sort Mind is the final individualising operation of progress has an end. There comes a time when the being is fully developedall-comprehending and all-apprehending Supermind, fully the process by which its consciousness works 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: each form from the human being, so standpoint proper to say, is born free. He is not tied to circumstances, to surroundings, to his origin it 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 cosmic relations which proceed from that he can take birth or not, at willstandpoint. So there, one kind of progress stops. </span><ref><u>http://incarnateword.in/cwmcwsa/0521/5death-augustdesire-1953and-incapacity#p3</u>p2</ref>

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

<span style="background-color:transparent;color:#000000;">The aim 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 is to form an individual being, individualised, "personalised" around take the place of the false soul of desire* The sublimation of human into divine centre. Normally, all the experiences love* The elevation of consciousness from its mental to its spiritual and Supramental plane by whose power alone both the external life (unless one does yoga soul and becomes conscious) pass without organising the inner being, while life-force can be utterly delivered from 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 veils and prevarications of opportunities, so to say, which will allow it to realise this attitude towards the DivineIgnorance. </span><ref><u>http://incarnateword.in/cwmcwsa/0423/24the-februaryascent-1951of-the-sacrifice-i#p39</u>p20</ref>

== The Psychic This, in short, is the Realm demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of Matter ==our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p8</ref>

<span style="background-color:transparent;color:#000000;">If there were no psychic in Matter, it would not be able to have any direct contact with the Divine. And it is happily due to this psychic presence in Matter that the contact between Matter and the Divine can be direct and all human beings can be told, "You carry the Divine within you, and you have only to enter within yourself and you will find Him." It is something very particular to the human being or rather to the inhabitants of the earth. In the human being the psychic becomes more conscious, more formed, more conscious and more independent also. It is individualised in human beings. But it is a speciality of the earth. It is a direct infusion, special and redeeming, in the most inconscient and obscure Matter, so that it might once again awake through stages to the divine Consciousness, the divine Presence and finally to the Divine Himself. It is the presence of the psychic which makes man an exceptional being.. </span><ref><u>http://incarnateword.in/cwm/06/9-june-1954#p28</u></ref><div styleBeyond Individualisation ="color:#007cd5;">(The Mother; 9 June, 1954)</div>

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

<span style="color:#000000;">It organises itself around it and enters into contact with it. The psychic is moved by the Truth. The Truth is something eternally self-existent and dependent on nothing in time or space, whereas the psychic being is a being that grows, takes form, progresses, individualises itself more and more. In this way it becomes more and more capable of manifesting this Truth, the eternal Truth that is one and permanent. The psychic being is a progressive being, which means that the relation between the psychic being and the Truth is a progressive one. It is not possible to become aware of one's psychic being without becoming aware at the same time of the inner Truth. All those who have had this experience—not a mental experience but an integral experience of contact with the psychic being, not a contact with the idea they have constructed of it, but a truly concrete contact—all say the same thing: from the very minute this contact takes place, one is absolutely conscious of the eternal Truth within oneself and one sees that it is the purpose of life and the guide of the world. One can't have one without the other; in fact, it is this that makes you realise that you are in contact with your psychic being. It may not be a conscious contact, but something that governs your life. (The Mother; 18 January, 1951) <ref><u>http://incarnateword.in/cwm/15/18-january-1951#p18</u></refcenter> ~</spancenter>

<span style="background-color:transparentCosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed;color:#000000but 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;">The and when the liberated soul individualises comes into union with this Transcendent, it has this self-experience of itself and progressively transforms itself cosmos which is translated psychologically into a psychic beingmutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace. (The Mother; 28 July, 1960) <ref><u>http://incarnateword.in/cwmcwsa/1621/28the-eternal-and-julythe-1960individual#p2</u>p9</ref></span>

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

<span style="background-color:transparent;color:#000000;">If your body were not made in the rigid form it is—for it is terribly rigid, isn't it?—well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being a jelly-fish! Everything would fuse into everything else, like this... Oh, what a mess it would be! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We say, "The physical is fixed, it is a nuisance; it lacks plasticity, it lacks suppleness, it hasn't that fluidity which can enable us to merge into the = Divine." But this was absolutely necessary, for without this... if you simply went out of your body (most of you can't do it because the vital being is hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of each other, absorb each other, throw each other out... and so it goes on! But it is very difficult to find a real personality in all this. These are forces, movements, desires, vibrations. (The Mother; 28 July, 1954) <ref><u>http://incarnateword.in/cwm/06/28-july-1954#p47</u></ref></span>Individualisation ==

== … 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 Individualisation distinction between the Shakti and the Ishwara begins to disappear; there is only the conscious activity in us of the Divine with the great self of the Divine behind and around and possessing it; all the world and Nature is seen to be only that, but here it has become fully conscious, the Maya of the ego removed, and the Jiva is there only as an eternal portion of his being, aṁśa sanātana, put forth to support a divine individualisation and living now fulfilled in the complete presence and power of the Divine, the complete joy of the Spirit manifested in the being. This is the highest realisation of the perfection and delight of the active oneness; for beyond it there could be only the consciousness of the Avatara, the Ishwara himself assuming a human name and form for action in the Lila. <ref>http://incarnateword.in/cwsa/24/the-action-of -the Subtle Bodies ==-divine-shakti#p10</ref>

<span style="background-color:transparent;color:#000000;">You know, when you sleep, the inner beings are not concentrated upon the body, they go out and become more or less independent—a limited independence, but independence all the same—and they go to dwell in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind is there; distance, so to say, does not exist. Of course, to have a mind centralised around the body requires good training. Few people have a mind with a well-defined form: it is like clouds which roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form. (The Mother, 10 March, 1951) <ref><u>http://incarnateword.in/cwm/04/10-march-1951#p17</u></ref></span>= Spiritual Individuality ==

<span style="color:#000000Spiritual individuality means that each individual self or spirit is a centre of self-vision and all-vision;">But the vital does circumference—the boundless circumference, as we may say, of this vision may be the same for all, but the centre may be different, not go to rest nor does 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 mental universal being. Generally they are dissolved. It is only if one has followed Each being in a yoga throughout his whole lifeworld will see the same world, if one has taken great care but see it from its own self-being according to individualiseits own way of self-nature: for each will manifest its own truth of the Infinite, to centralise its own way of self-determination and of meeting the vital and cosmic determinations; its vision by the mental around law of unity in variety will no doubt be fundamentally the psychic being same as that they remain—that happens once of others, but it will still develop its own differentiation,—as we see all human beings conscious in ten million casesthe one human way of the same cosmic things, it is very exceptionalyet always with an individual difference. (The MotherThis 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, 10 Marchbut 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, 1951) not a movement of ignorance. <ref><u>http://incarnateword.in/cwmcwsa/0421/10brahman-purusha-ishwara-marchmaya-1951prakriti-shakti#p23</u>p21 </ref></span>

<span style="background-color:transparent;color:#000000;">There are similar examples, for instance, among musicians. There are pianists who have individualised their hands and made them so wonderfully conscious that these hands are not decomposed—not the physical hands: the hands of the subtle physical and vital—they are not deposed, do not dissolve at the time of death. They remain as instruments to play the piano and always try to incarnate in the hands of someone playing the piano. I have known some cases of people who, as they were about to play, felt as though other hands entered into theirs and started playing really marvellously, in a way they could not have done themselves. (The Mother; 3 October, 1956) <ref><u>http://incarnateword.in/cwm/08/3-october-1956#p39</u></ref></span>= Beyond Personal Consciousness ==

== Individualisation The Transcendent, the Supracosmic is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of Vital Powers ==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-individual#p16</ref>

<div style="color:#000000;">From the vital point of view, take the case of a great musician who has worked all his life to make his external being a good instrument for music; he has organised this vital power in his body for playing music; well then, his hands, for instance, are so individualised in their ability to play, that they can persist subtly even after death, with their form, a form analogous to the old physical form. They float in the vital world = Individualisation and are attracted by people who have similar capacities; they try to become identified with them. A person who is sensitive enough, receptive enough, can become identified with these hands and execute wonderful things, profit by all the individualisation of the past life of these hands. (The Mother, 10 March, 1951) <ref><u>http://incarnateword.in/cwm/04/10-march-1951#p24</u></ref></div>Inconscience ==

<span style="background-color:transparent;color:#000000;">“</span><span style="background-color:transparent;color:#000000;">..to The inconscient is not individualised and when you go down into the individual vital plane there corresponds a cosmic vital world. When a human being inconscient in yourself, it is sufficiently developed he possesses an individualised vital being with organs the inconscient of sight, hearing, smell, etcmatter. So a person who One can't say that each individual has a well-developed vital being can see in the vital world with his vital sightown inconscient, consciously and with the memory for that would already be a beginning of what he has seenindividualisation.. This is what makes a vision.” <ref><u>http://incarnateword.in/cwm/1015/aphorism6-january-151951#p4</u>p14</ref></span>

<div style="color:#000000;">… The light, the extent consciousness that comes down into this inconscient in order to which the mental being transform it must necessarily be a consciousness that is formed and individualised varies greatly from one individual close enough to be able to the nexttouch it. In It is not possible to conceive of a light—the supramental light, for example—that would have the great mass of human beings power to individualise the mind is something fluid which has no organisation of its owninconscient. But, through a conscious, individualised being, this light can be brought down into the inconscient and therefore gradually make it is not a personalityconscious. <ref><u>http://incarnateword.in/cwm/1015/aphorism6-11january-1951#p3</u>p15</ref></div>

<span style="background-color:transparent;color:#000000;">But as soon as the mental being is formed, organised, individualised, Individualisation 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><u>http://incarnateword.in/cwm/10/aphorism-11#p4</u></ref></span>Supermind =

<div style="color:#000000;">Mind 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 final individualising operation depths or the heights of the all-comprehending creation which have never been manifested upon earth, and all-apprehending Supermindbecome conscious of that, and manifest it on earth. Sri Aurobindo called it the process by Supermind. I simply say these are states of being which its consciousness works individualised were never yet conscious in each form from man (that is, that man has so far never been aware of them). One must get identified with them, then bring them into the standpoint proper to it outer consciousness, and with the cosmic relations which proceed from that standpointmanifest them in action. <ref><u>http://incarnateword.in/cwsacwm/2105/death11-desirenovember-and-incapacity1953#p2</u>p24</ref></div>

== The Subconscient, Conscient and the Superconscient Ascent Towards Supermind ==

<div style="color:#000000;">The TranscendentAll action, all mental, vital, physical activities in the world are the Supracosmic operation of a universal Energy, a Consciousness-Force which is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites power of finite the Cosmic Spirit working out the cosmic and infiniteindividual truth of things. But since this creative Consciousness assumes in cosmos It uses Its liberty of self-formation, Its Maya, to make Matter a scheme mask of Itself in inconscience and puts on the complementary terms surface appearance of a blind universal Force executing a plan or organisation of unity and multiplicitythings without seeming to know what it is doing, and the first result is kin to this multiple unity It establishes in appearance; it is the three conditions phenomenon of the subconscientan inconscient physical individualisation, the conscient and the superconscienta creation not of beings but of objects. For actually we see that the Many objectivised These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in form them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in our material universe start with a subconscious unity the individual object which expresses itself openly enough in cosmic emerges as the first dumb result and inanimate field of her action and cosmic substance, but of which they are not themselves superficially awarecreation. In animal life the conscient Force begins to become slowly conscious on the ego becomes surface and puts forth the superficial point at which the awareness form, no longer of an object, but of unity can emergean individual being; but this imperfectly conscious individual, although it applies its perception participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of unity 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 form first appearance of an observing intelligence that regards what is being done and surface action of a will and, failing to take account of all choice that operates behind, fails also to realise that it is not only one in itself have become conscious; but one with others. This limitation of the universal "I" in consciousness is still limited and superficial: the divided ego-sense constitutes our knowledge also is limited and imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include is a partial intelligence, a half under standing, groping and be overpowered empirical in great part or, if rational, then rational by that constructions, theories, formulas. There is not as yet a luminous seeing which is knows things by a direct grasp and arranges them with a spontaneous precision according to the seeing, according to us superconsciousthe scheme of their inherent truth; it becomes aware although there is a certain element of the cosmic unity instinct and intuition and enters into insight which has some beginning of this power, the Transcendent Self normal character of human intelligence is an inquiring reason or reflective thought which here cosmos expresses observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a multiple onenessdeliberately arranged action of its own making. <ref><u>http://incarnateword.in/cwsa/2122/the-destiny-ofascent-thetowards-individualsupermind#p16</u>p5</ref></div>

== <span style="background-color:transparent;color:#00000a;">Inconscient The Supramental Manifestation and its Individualisation</span><span style="background-color:transparent;color:#00000a;"> </span> ==

<span style="background-colorThe consciousness is like a ladder:transparent;color:#000000at 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;">The inconscient is but then one does not individualised 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 when you 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 into and join the inconscient in yourselftop to the bottom is the whole secret of realisation, it and that is the inconscient work of matterthe Avatar. One can't say that each individual 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 his own inconscientcalled 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 that would already be there are farther ranges of being; but now we are at work to bring down the supramental, to effect a beginning reorganisation of individualisation.the world, to bring the world back to the true divine order.It is essentially a creation of order, a putting of everything in its true place; and the chief spirit or force, the Shakti active at present is Mahasaraswati, the Goddess of perfect organisation.</span><ref><u>http://incarnateword.in/cwm/1503/6the-januarysupramental-1951realisation#p14</u>p2</ref>

<div style="color:#007cd5;">(= The Mother; 6 January, 1951)</div>Gnostic Individual ==

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

<span style="background-color:transparent;color:#000000;"center>The light, the consciousness that comes down into this inconscient in order to transform it must necessarily be a consciousness that is close enough to be able to touch it. It is not possible to conceive of a light—the supramental light, for example—that would have the power to individualise the inconscient. But, through a conscious, individualised being, this light can be brought down into the inconscient and gradually make it conscious.~</span><ref><u>http://incarnateword.in/cwm/15/6-january-1951#p15</u></refcenter>

<div style="colorFor 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:#007cd5he will meet consciously their inner as well as their outer reactions;">(The Motherhe 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; 6 Januarythe outer expressed and visible action will be only a fringe, 1951)a last projection of this vaster single total of activity. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#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;"><ref><u>http://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p5</u></ref></span>

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

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

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

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

But this is not what Sri Aurobindo calls Immortality. Immortality is a life without beginning or end, without birth or death, which is altogether independent of the body. It is the life of the Self, the essential being of each individual, and it is not separate from the universal Self. And this essential being has a sense of oneness with the universal Self; it is in fact a personified, individualised expression of the universal Self and has neither beginning nor end, neither life nor death, it exists eternally and that is what is immortal. When we are fully conscious of this Self we participate in its eternal life, and we therefore become immortal. <ref><u>http://incarnateword.in/cwsacwm/2110/deathaphorism-desire-and-incapacity11#p13</u>p5</ref>

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

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

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

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

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

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

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

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

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

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

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

There are many souls upon earth, human beings... Obviously, those who have a certain culture, a certain development, a certain individualisation gather together usually: instinctively they get together, form groups. And so one can find in space and time a number—not considerable but still sufficiently large—of cultured beings who are united, but one must not believe that this gives the exact proportion of the culture and development of human beings. It is only like a sort of foam that has been brought up and is on the surface. But even among these latter, even among these beings who are already a selection, there is hardly one in a thousand who is a truly individual being, conscious of himself, united with his psychic being, governed by his inner law and, consequently, almost if not totally free from external influences; for, being conscious, when these influences come, he sees them: those that seem to him to harmonise with his inner development and normal growth he accepts; those which are opposed he refuses. And so, instead of being a chaos—or in any case a frightful mixture—they are organised beings, individual, conscious of themselves, walking through life knowing where they want to go and how they want to. <ref><u>http://incarnateword.in/cwsacwm/2206/the-philosophy14-ofapril-rebirth1954#p22</u>p25</ref>

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

<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 '''Content curated by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.</div>Naveen Vasudevan'''

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

<div style="color:#000000;">ThisDear reader, if you notice any error in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than paragraph numbers in the greatest and most uncommon and noblehyperlinks, must be performed as consecrated actsplease let us know by dropping an email at integral. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our egoedu. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings@gmail.</div>com|}