Read more about '''[[Individualisation Compilation|Individualisation]]''' from the works of the Mother and Sri Aurobindo.
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= What is Individualisation =
[[File:Indiv_1.PNG|center|1000px]] [[File:Indiv_2.PNG|center|1000px]] [[File:Indiv_3.PNG|center|1000px]] [[File:Indiv_4.PNG|center|1000px]]Individualisation has a two-fold definition [[File:Indiv_5It refers to the process of evolution from collective ego to an individual ego, and then ultimately from the individual ego to one’s true individuality.PNG|center|1000px]] [[File:Indiv_6It is the capacity to take up all experiences and organise them around one’s true individual centre - the Psychic.PNG|center|1000px]] [[File<ref>http:Indiv_7//incarnateword.PNG|center|1000px]] [[File:Indiv_8.PNG|center|1000px]] [[File:Indiv_9.PNG|center|1000px]] [[File:Indiv_10.PNG|center|1000px]] [[File:Indiv_11.PNG|center|1000px]] [[File:Indiv_12.PNG|center|1000px]] [[File:Indiv_13.PNG|center|1000px]] [[File:Indiv_14.PNG|center|1000px]]in/cwm/04/24-february-1951#p38</ref>
==The Process of Individualisation==
[[FileThe first state of one’s being is a state of an almost total mixture with all things from outside. Here there is almost no individualisation, that is, specialisation which makes one a unique being. One is moved by all the common universal forces, vital forces or mental forces, which act through one’s form. <ref>http:Indiv_15//incarnateword.PNG|center|1000px]]in/cwm/07/14-december-1955#p18</ref>
__NOTOC__<h1>Individualisation Summary</h1>However, slowly from this state of being one begins to move towards the individual ego. At this stage the individual is able to stand against the mass currents and charter one's own course of development using personalised ideas and will.
{|class="wikitable" style= "background-color: #efefff; width: 100%;"|This is a stage of mental individualisation where one gains the capacity for original thought and creativity and develops the capacity to influence and impact the surrounding mass consciousness. However, this ego individuality is still not the true individual, it is only a surface person, largely a mental construct. It is quite possible to get stuck at this stage and that is when one feels more and more disconnected with oneself. One gets isolated from the larger social life as well as the Nature and struggles against them for control and mastery. In its excessive development it become aggressive or leads to deep sense of loneliness and depression. Often, it is then one begins to look for one’s true individuality.
= What The true individuality is Individualisation = a unique expression of the universal Being. The true self is not the ego-personality, this created individuality, but a universal being in its relations with others and with Nature. It is a portion or the living-front of a supreme transcendental Spirit.<ref>http://incarnateword.in/cwsa/23/the-object-of-knowledge#p13</ref> True individuality brings back the sense of sacred that permeates all things and reestablishes one's spiritual connection with the whole.
Individualisation is the capacity to take up all experiences and organise them ==Organisation around the Psychic centre.True Individuality==
The first state of one’s being When one is sufficiently become the individual ego, one must organise what one calls "oneself" around the psychic centre, so that it would make a state of an almost total mixture with all things from outside. Here there is almost no individualisationsingle, that iscoherent, specialisation which makes one a unique fully conscious being. One As this divine centre is moved by all itself already consecrated entirely to the common universal forcesDivine, vital forces or mental forcesif everything is organised harmoniously around it, which act through one’s formeverything is consecrated to the Divine.<ref>http://incarnateword.in/cwm/06/28-july-1954#p57</ref>
One must organise what one calls "oneself" around the psychic centre, so that it would make a single, coherent, fully conscious being. As this divine centre is itself already consecrated entirely to the Divine, if everything is organised harmoniously around it, everything is consecrated to the Divine. When the Divine thinks it proper and when the work of individualisation is complete, one has the permission to merge one’s ego in Divine Consciousness and to live henceforward only for the Divine.=Why Individualise?=
It is the step before surrendering the ego. One can't merge one's ego in the Divine before becoming completely individualised. To be able to give oneself, to surrender, one must first exist, and to exist one must be individualised. 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. If one had the power of abolishing the ego ahead of time, one would lose one'Who is s individuality. When one has realised one’s own individuality sufficiently and has become a conscious, independent being, then one no longer needs the ego. And at that time one can make an Individual'''effort to get rid of it. <ref>http://incarnateword.in/cwm/06/28-july-1954#p40</ref><ref> http://incarnateword.in/cwm/06/22-september-1954#p42</ref>
To avoid the usual formidable collective influences. As long as one is not conscious of the Truth of one’s being, one is moved by all kinds of things. Collective thought and collective suggestions are a formidable influence, which act constantly on individual thought. What is extraordinary is that one does not notice it. The mass is always inferior to the individual . It is in nature one expression certain that there is a degree of individual perfection and transformation which cannot be realised without the universal Beingwhole of humanity having made a particular progress. One cannot isolate oneself completely. It is impossible, even if one isolates oneself physically, to do so vitally and mentally. There is the vast terrestrial atmosphere in which one is born, but then there is a sort of spirit an emanation or genius of the Transcendencehuman race as well. This genius must have reached a certain degree of perfection for anyone to be able to go farther. For if he finds his self, he finds too that his own true self It is not this natural personality, this created individualitythus, but it is a universal being in its relations with others essential to individualise and with Nature reach the heights of individual genius and perfection. <ref>http://incarnateword.in its upward term a portion or the living front of a supreme transcendental Spirit/cwm/04/13-january-1951#p26</ref><ref>http://incarnateword.in/cwm/05/7-october-1953#p47</ref>
= Why Individualisation How to Individualise?=
One can't merge one's ego in ==Moving Beyond the Divine before becoming completely individualised. To be able to give oneself, one must first exist, and to exist one must be individualised. 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. If one had the power of abolishing the ego ahead of time, one would lose one's individuality. When one has realised one’s own individuality sufficiently andhas become a conscious, independent being, then one no longer needs the ego. And at that time one can make an effort to get rid of it.Superficial Individualisation - Ego==
As long as one And yet even our ‘genius’ is not conscious of only a superficial formation, the Truth of one’s surface world-being. Behind it there is a consciousness, one is moved by all kinds of things. Collective thought and collective suggestions are a formidable influencePurusha, which act constantly on individual thought. What who is extraordinary is that one does not notice itdetermined or limited by his individualisation. The mass is always inferior to One’s individualisation exists not just by virtue of the individual.It iscertain that there is world-being, but also by virtue of a degree of individual perfection and transformation consciousness which cannot be realised without uses the whole world-being for experience of humanity having made a particular progress. One cannot isolate oneself completelyits possibilities of individuality. It is impossibleThese two powers, even if one isolates oneself physicallyPurusha and his world-being, to do so vitally and mentallyare both necessary for one’s present experience of individuality. <ref>http://incarnateword.There is in/cwsa/21/the vast terrestrial atmosphere in which one is born, -eternal-and there is a sort of spirit or genius of -the human race. This genius must have reached a certain degree of perfection for anyone to be able to go farther. -individual#p4</ref>
= Superficial Individualisation When one has passed beyond individualising, then one shall be a real Person. Ego was the helper; Ego is the bar. To begin with, a tremendous labour is required to individualise oneself, and afterwards one must demolish all that has been done in order to progress. <ref>http://incarnateword.in/cwm/08/28-november-1956#p7</ref><ref>http://incarnateword.in/cwm/09/20- Ego =february-1957#p16</ref>
And yet our individualisation The more conscious and individualised one becomes, the more one begins to think that one is only a superficial formationhere not without reason or without purpose. Behind it One realises suddenly that one is here because there is a consciousness, a Purusha, who something to be done and this something is not determined or limited by His individualisationanything egoistic. One’s individualisation exists not just by virtue of the world-beingOnce one knows a little, one can find their own method, but also by virtue of a consciousness which uses if one has the world-being genius for experience of its possibilities of individualityit! But first one must stand on one's own feet and know how to walk. Therefore, one needs education. These two powersAn individualised mind is extremely rare, Purusha and His worldcomes only after a long education. <ref>http://incarnateword.in/cwm/04/24-material, are both necessary for one’s present experience of individualitymarch-1951#p31</ref><ref>http://incarnateword.in/cwm/06/28-july-1954#p59</ref><ref>http://incarnateword.in/cwm/09/20-february-1957#p6</ref>
When one has passed beyond individualising, then one shall be a real Person. Ego was the helper; Ego is the bar. To begin with, a tremendous labour is required to individualise oneself==Individualisation, Rebirth and afterwards one must demolish all that has been done in order to progress.Integral Yoga==
The more conscious and individualised one becomesFrom an integral yoga perspective, the more one begins to think that one Psychic is the true support of our individualisation; the ego is here not without reason or without purposeonly an outward false substitute. One realises suddenly The psychic is the secret soul that one is here because there is something to be done supports and holds together one’s self-experience and this something world-experience. The mental, vital, physical, external ego is not anything egoistica superficial construction of Nature. Once It is only when one knows has seen both one’s self and nature as a little, one can find their own methodwhole, if one has in the genius for it! But first one must stand depths as well as on the surface, that one's own feet and know how to walkcan acquire a true basis of knowledge. Therefore, one needs education<ref>http://incarnateword. An individualised mind is extremely rare, in/cwsa/21/memory-ego-and comes only after a long education.-self-experience#p15</ref>
= Psychic - The True Individual = psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious. But this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. The being is not tied to circumstances, to surroundings, to one’s origin and atavism, like ordinary people.
The Psychic is being comes into the world with the true support purpose of our individualisation; the ego is only an outward false substitute. The psychic is the secret soul that supports doing something, with a work to carry out and holds together one’s self-experience and world-experiencea mission to fulfill. The mentalFrom this point of view such a person’s progress in growth has come to an end, vital, physicalthat is, external ego it is not indispensable for them to take birth again in a superficial construction of Naturebody. It Till then rebirth is a necessity, for it is only when through rebirth that one has seen both one’s self grows; it is in the physical life and in a physical body that one gradually develops and nature as becomes a wholefully conscious being. But once one is fully formed, one is free, in the depths as well as on the surface, this sense that one can acquire a true basis of knowledgetake birth or not, at will. <ref>http://incarnateword.in/cwm/05/5-august-1953#p2</ref><ref>http://incarnateword. in/cwm/05/5-august-1953#p3</ref>
The psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious. But this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. The being is not tied to circumstances, to surroundings, to one’s origin and atavism, like ordinary people. The being comes into the world with the purpose of doing something, with a work to carry out and a mission to fulfill. From this point of view such a person’s progress in growth has come to an end, that is, it is not indispensable for them to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that one grows; it is in the physical life and in a physical body that one gradually develops and becomes a fully conscious being. But once one is fully formed, one is free, in this sense that one can take birth or not, at will.
A stage comes by the increasing manifestation of the Divine, the Ishwara, in all one’s being and action. This is when one is constantly and uninterruptedly aware of Him. The Divine is felt in one’s self as the possessor of one’s being and the ruler of all its workings. All of one’s consciousness is His consciousness, all knowledge is His knowledge, all thoughts are His thoughtS, all of one’s will is His will, all feelings are His Ananda and forms of His delight in being, all of one’s actions are His actions. 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.
'''Content curated by Naveen Vasudevan'''
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Read more about '''[[Individualisation Compilation|Individualisation]]''' from the works of the Mother and Sri Aurobindo.
|}
==References==