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{|class= "wikitable" style= "background-color: #efefff; width: 100%;"|Read Summary of '''[[Perfection in Short =Summary|Perfection]]''' |}

== What is Perfection? ==

<span style="background-color: transparent; color: #000000;">'''Perfection is all that we want to become in our highest aspiration.</span><ref>http://incarnateword.in/cwm/15/perfection#p10</ref><span style="background-color: transparent; color: #000000;"> </span>General'''

<span style="background-color: transparent; color: #000000;">Perfection is not a summit, it is not an extremeall that we want to become in our highest aspiration. There is no extreme: whatsoever you do, there is always the possibility of something better and exactly this possibility of something better is the very meaning of progress.</span><ref>http://incarnateword.in/cwm/15/perfection#p4p10</ref>

<span style="background-color: transparent; color: #000000;"center>Perfection is not a maximum or an extreme. It is an equilibrium and a harmonisation. ~</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/15/perfection#p3</u></ref></spancenter>

<span style="background-color: transparent; color: #000000;">Perfection Some people put perfection at the apex. It is generally thought that perfection is the maximum one can do. But I say that perfection is eternal; not the apex, it is only not an extreme. There is no extreme—whatever you may do, there is always the resistance possibility of something better, and it is exactly this possibility of something better which is the world that makes it progressivevery meaning of progress. </span>(The Mother, 30 December 1950) <ref>http://incarnateword.in/cwm/1504/perfection30-december-1950#p5</ref>

<span style="background-color: transparent; color: #000000;"center>Our very way of thinking is wrong. The believers, the faithful, all of them—particularly in the West—when they speak of God, think of Him as "something else," they think that He cannot be weak, ugly or imperfect—they think wrongly, they divide, they separate. It is subconscious, unreflecting thought; they are in the habit of thinking like this instinctively; they do not watch themselves thinking. For example, when they speak of "perfection" in a general way, they see or feel or postulate precisely the sum-total of everything they consider to be virtuous, divine, beautiful, admirable—but it is not that at all! Perfection is something which lacks nothing. The divine perfection is the Divine in His entirety, which lacks nothing. The divine perfection is the Divine as a whole, from whom nothing has been taken away—so it is just the opposite! For the moralists divine perfection means all the virtues that they represent. ~</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/10/aphorism-63-64-65#p24</u></ref></spancenter>

== How The mundane perfection is sometimes conceived of as something outward, social, a thing of action, a more rational dealing with our fellow-men and our environment, a better and more efficient citizenship and discharge of duties, a better, richer, kindlier and happier way of living, with a more just and more harmonious associated enjoyment of the opportunities of existence. By others again a more inner and subjective ideal is cherished, a clarifying and raising of the intelligence, will and reason, a heightening and ordering of power and capacity in the nature, a nobler ethical, a richer aesthetic, a finer emotional, a much healthier and better-governed vital and physical being. Sometimes one element is stressed, almost to Achieve Perfection? ==the exclusion of the rest; sometimes, in wider and more well-balanced minds, the whole harmony is envisaged as a total perfection. A change of education and social institutions is the outward means adopted or an inner self-training and development is preferred as the true instrumentation. Or the two aims may be clearly united, the perfection of the inner individual, the perfection of the outer living. <ref>http://incarnateword.in/cwsa/24/the-integral-perfection#p2</ref>

<span style="background-color: transparent; color: #000000;">"To work for your perfection the first step is to become conscious '''Elements of yourself."</span> (The Mother, 13 January 1951) <ref>http://incarnateword.in/cwm/04/13-january-1951#p16</ref>Perfection'''

<span style="background-color: transparent; color: #000000;">To work for your perfectionIt is, the first step is to become conscious of yourselfthen, this spiritual fulfilment of the different parts urge to individual perfection and an inner completeness of your being and their respective activities. You must learn to distinguish </span><span style="background-color: transparent; color: #000000;">these different parts one from another, so that you may become clearly aware of the origin we mean first when we speak of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and doesdivine life. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal first essential condition of our highest ideal, with a sincere will to submit to its judgmentperfected life on earth, that and we can hope to form are therefore right in ourselves a discernment that never errsmaking the utmost possible individual perfection our first supreme business. For if we truly want to progress The perfection of the spiritual and acquire the capacity pragmatic relation of knowing the truth of our being, that individual with all around him is to say, what we are truly created for, what we can call our mission second preoccupation; the solution of this second desideratum lies in a complete universality and oneness with all life upon earthwhich is the other concomitant result of an evolution into the gnostic consciousness and nature. But there still remains the third desideratum, then we musta new world, in a very regular and constant manner, reject from us or eliminate change in us whatever contradicts the truth total life of our existencehumanity or, whatever is opposed to it. In this way, little by little, all at the partsleast, all a new perfected collective life in the elements of our being can be organised into a homogeneous whole around our psychic centreearth-nature. This work of unification requires much time to be brought to some degree calls for the appearance not only of perfection. Therefore, isolated evolved individuals acting in order to accomplish itthe unevolved mass, we must arm ourselves with patience but of many gnostic individuals forming a new kind of beings and endurance, with a determination new common life superior to prolong our the present individual and common existence. A collective life of this kind must obviously constitute itself on the same principle as long as necessary for the success life of our endeavourthe gnostic individual.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwmcwsa/1222/the-sciencedivine-of-livinglife#p5</u>p19</ref></span>

<span style="background-color: transparent; color: #000000;"center>If in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His self-manifestation. We do not become perfect, but only shift the field of our imperfection or at most attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature.~</span><ref>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p9</refcenter>

<span style="background-color: transparent; color: #000000;">It takes insufficient account of the human consciousness and the human view from which we have to start; it does not give us the vision of the harmony it alleges, and so it cannot meet our demand or convinceThese three elements, but only contradicts by a cold intellectual conception our acute human sense of union with the reality of evil and imperfection; it gives too no lead to supreme Divine, unity with the psychic element in our natureuniversal Self, the soul's aspiration towards light and truth and towards a spiritual conquest, a victory over imperfection supramental life action from this transcendent origin and evil. By itself, through this view of things amounts to little more than the facile dogma which tells us that all that is is rightuniversality, because all is perfectly decreed by the divine Wisdom. It supplies us but still with nothing better than a complacent intellectual and philosophic optimism: no light is turned on the disconcerting facts of pain, suffering and discord to which our human consciousness bears constant and troubling witness; at most there is a suggestion that in individual as the divine reason of things there is a key to these things to which we have no access. This is not a sufficient answer to our discontent soul-channel and our aspiration which, however ignorant in their reactions, however mixed their mental motivesnatural instrument, must correspond to a divine reality deeper down in our being. A Divine Whole that is perfect by reason of constitute the imperfection essence of its parts, runs the risk integral divine perfection of itself being only </span><span style="background-color: transparent; color: #000000;">perfect in imperfection, because it fulfils entirely some stage in an unaccomplished purpose; it is then a present but not an ultimate Totality. To it we could apply the Greek saying, Theos ouk estin alla gignetai, the Divine is not yet in human being, but is becoming. The true Divine would then be secret within us and perhaps supreme above us; to find the Divine within us and above us would be the real solution, to become perfect as That is perfect, to attain liberation by likeness to it or by attaining to the law of its nature, sādṛśya, sādharmya.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/2124/the-divineintegral-and-the-undivine#p7</u>perfection?search=perfection</ref></span>

== More Ways Towards '''Where is the Power of Perfection ==?'''

<span style="background-color: transparent; color: #000000;">The Divine is Where in the radically imperfect shall we find the principle and power of perfection towards ? Mind rooted in division and limitation cannot provide it to us, nor can life and the body which are the energy and the frame of dividing and limiting mind. The principle and power of perfection are there in the subconscient but wrapped up in the tegument or veil of the lower Maya, a mute premonition emerging as an unrealised ideal; in the superconscient they await, open, eternally realised, but still separated from us by the veil of our self-ignorance. It is above, then, and not either in our present poise nor below it that we movemust seek for the reconciling power and knowledge. <ref><u>http://incarnateword.in/cwmcwsa/1421/the-divineproblem-andof-manlife#p8</u>p12</ref></span>

<span style="color: #000000;">If you want to be peaceful, happy, always satisfied, to have perfect equality of soul, you must tell yourself, "Things are as they should be," and if you are religious you should tell yourself, "They are as they should be because they are The Divine is the expression of the divine Will" (The Mother, 22 February 1956 perfection towards which we move. <ref>http://incarnateword.in/cwm/0814/22the-divine-februaryand-1956man#p17p8</ref></span>

<span style="background-color: transparent; color: #000000;">If you said to yourself, my children, "We want to be as perfect instruments as possible to express the divine Will in the world", then for this instrument to be perfect, it must be cultivated, educated, trained. It must not be left like a shapeless piece of stone. When you want to build with a stone you chisel it; when you want to make a formless block into a beautiful diamond, you chisel it. Well, it is the same thing. When with your brain and body you want to make a beautiful instrument for the Divine, you must cultivate it, sharpen it, refine it, complete what is missing, perfect what is there. (The Mother, 13 May 1953) <ref><u>http://incarnateword.in/cwm/05/13-may-1953#p18</u></refcenter>~</spancenter>

<span style="color: #000000;">To perfect oneself, one must first become conscious A divine perfection of oneself. I am sure, for instance, that the following situation has arisen many times in your life: someone asks you suddenly, "Why have you done that?" Well, the spontaneous reply human being is, "I don't knowour aim." If someone asks you, "What are you thinking of?" You reply, "I don't We must know." "Why then first what are you tired?"—"I donthe essential elements that constitute man't know.Why are you happy?"—"I don't know"s total perfection; secondly, and so onwhat we mean by a divine as distinguished from a human perfection of our being. I can take indeed fifty people and ask them suddenly, without preparation, "Why have you done that?" and if they are not inwardly "awake", they will all answer, "I don't know." (Of course I am not speaking here of those who have practised That man as a discipline being is capable of self-knowledge development and of following up their movements to the extreme limits; these people can, naturally, collect themselves, concentrate and give the right answer, but only after a little while.) You will see that it is like that if you look well some approach at your whole day. You say something and you don't know why you say it—is only after the words are out of your mouth that you notice that this was not quite what you wanted to say. For instance, you go to see someone, you prepare beforehand the words you are going least to speak, but once you are in front an ideal standard of the person in question, you say nothing or it perfection which his mind is other words which come from your mouth. Are you able to say to what extent the atmosphere of the other person has influenced you and stopped you from saying what you had prepared? How many people can say that? They do not even observe that the person was in such or such a state and that conceive, fix before it was because of this that they could not tell him what they had prepared. Of course, there are very obvious instances when you find people in such a bad mood that you can ask nothing of them. I am not speaking of these. I am speaking of the clear perception of reciprocal influences: what acts and reacts on your nature; it is this one does not have. For examplepursue, one becomes suddenly uneasy or happy, but how many people can say, "It is this"? And it is difficult common ground to knowall thinking humanity, though it is not at all easy. One must may be quite "awake"; only the minority who concern themselves with this possibility as providing the one must be constantly in a very attentive state most important aim of observationlife. (The Mother, 13 January 1951) <ref><u>http://incarnateword.in/cwmcwsa/0424/13the-januaryintegral-1951perfection#p22</u>p1</ref></span>

<span style="backgroundThe characteristic law of Spirit is self-color: transparent; color: #000000;">But we can attain to the highest without blotting ourselves out from the cosmic extensionexistent perfection and immutable infinity. Brahman preserves It possesses always Its two terms of liberty within and of formation without, of expression and of freedom from in its own right the expression. We also, being That, can attain to immortality which is the same divine self-possession. The harmony aim of Life and the two tendencies perfection which is the condition goal of all life that aims at being really divineMind. Liberty pursued by exclusion The attainment of the thing exceeded leads along eternal and the path of negation to the refusal realisation of that which God has accepted. Activity pursued by absorption is the same in all things and beyond all things, equally blissful in the act universe and outside it, untouched by the energy leads to an inferior affirmation imperfections and the denial limitations of the Highest. But what God combines forms and synthetisesactivities in which it dwells, wherefore should man insist on divorcing? To be perfect as He is perfect is are the condition glory of His integral attainmentthe spiritual life. <ref><u>http://incarnateword.in/cwsa/2123/the-destinythreefold-of-the-individuallife#p18</u>p7</ref></span>

<span style="color: #000000;">But if you remain in that consciousness and look from there, then you begin to understand something of the truth. And this consciousness has to be so total, that even if things come directly against you, even the physical movement of someone coming to beat you (you must not allow him to kill you, no; you have perhaps to do what is necessary not to get killed), but if you are yourself in this perfect consciousness and have no personal reaction, well, I give you the guarantee the other cannot kill you. He will not be able to, even if he tries. He will not be able to beat you, even if he tries. Only, you must not have a single violent or wrong vibration, you understand? Even if there is just a little false vibration, that opens the door and the thing enters and all goes wrong. You must be fully conscious, have the full knowledge, the perfect mastery over everything, the clear vision of the Truth—and perfect peace. (The Mother, 20 May 1953) <ref>http://incarnateword.in/cwm/05/20-may-1953#p54</refcenter>~</spancenter>

<span style="color: #000000Man, the mental being, has an imperfect life because mind is not the first and highest power of consciousness of the Being;">…even if mind were perfected, there would be still something yet to be realised, not yet manifested.one may act with For what is involved and emergent is not a perfect knowledge Mind, but a Spirit, and mind is not the native dynamism of consciousness of what should be donethe Spirit; supermind, and without intervention—the least intervention—of the reasoning mindlight of gnosis, is its native dynamism. The mind If then life has to become a manifestation of the Spirit, it is silent: it simply looks on the manifestation of a spiritual being in us and listens the divine life of a perfected consciousness in order to register things, it does not acta supramental or gnostic power of spiritual being that must be the secret burden and intention of evolutionary Nature. (The Mother, 23 December 1953) <ref>http://incarnateword.in/cwmcwsa/0522/23the-decemberdivine-1953life#p8p3</ref></span>

<span style="background-color: transparent; color: #000000;">It is only in the supreme Consciousness that you can attain the perfect expression of yourself. (The Mother, 29 February 1956) <ref><u>http://incarnateword.in/cwm/08/29-february-1956#p24</u></refcenter>~</spancenter>

<span style="backgroundPerfection of all kinds is indeed good, as it is the sign of the pressure of the consciousness in the material world towards full self-color: transparent; color: #000000;">… if you are perfect expression in this or that limit, on this or that level. In a certain sense it is an urge of the Divine itself hidden in forms that tends in your the lesser degrees of consciousness towards its own increasing self-giving revelation. Perfection of an object or a scene in inanimate Nature, animate perfection of strength, speed, physical beauty, courage or animal fidelity, affection, intelligence, perfection of art, music, poetry, literature,—perfection of the intellect in any kind of mental activity, the perfect statesman, warrior, artist, craftsman,—perfection in vital force and absolutely sincerecapacity, you are sure perfection in ethical qualities, character, temperament,—all have their high value, their place as rungs in the ladder of evolution, the seried steps of the spirit's emergence. If one likes to call that spiritual because of this hidden urge behind it one can do so; it can at least be regarded as a preparation for the secret spirit's emergence. But thought and knowledge can only proceed by making the necessary distinctions. Much confusion is created by neglecting them. This mental idealism, ethical development, religious piety and fervour, occult powers and feats have all been taken as spirituality and the spiritual evolution kept tied to attain the moorings of the planes of lesser consciousness which do indeed prepare the soul by experience for the spiritual goalconsciousness but are not themselves that. For perfection can only become truly spiritual when it is founded on the awakened spiritual consciousness and takes on its peculiar essence. (The Mother, 1 August 1956) <ref><u>http://incarnateword.in/cwmcwsa/0828/1idealism-augustand-1956spirituality#p4</u>p1</ref></span>

<span style="background-color: transparent; color: #000000;"center>… ~</span><span style="background-color: transparent; color: #000000;">sincerity is progressive, and as the being progresses and develops, as the universe unfolds in the being, sincerity too must go on perfecting itself endlessly. (The Mother, 19 December 1956) <ref><u>http://incarnateword.in/cwm/08/19-december-1956#p25</u></ref></spancenter>

<span style="background-color: transparent; color: #000000;">An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion As you pursue this labour of the whole being into a higher spiritual consciousness purification and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of lifeunification, all our self and nature you must seek at the Divine, enter into the Infinite, unite with the Eternal. But man's present nature is limited, divided, unequal,—it is easiest for him same time take great care to concentrate in perfect the strongest external and instrumental part of his your being and follow a definite line of progress proper to his nature: only rare individuals have . When the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore higher truth manifests, it must choose as a starting-point find in you a concentration in thought or contemplation or the mind's one-pointedness that is supple and rich enough to find the eternal reality of the Self in them; others can more easily withdraw </span><span style="background-color: transparent; color: #000000;">into the heart be able to meet there give the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best idea that seeks to centre themselves in the will and enlarge their being through works. United with the Self and source express itself a form of all by their surrender of their will into thought which preserves its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master force and mover of all their energies of clarity. This thought, feelingagain, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of startingwhen it seeks to clothe itself in words, must debouch into a vaster dominion; it must proceed find in the end through you a totality of integrated knowledge, emotion, will of dynamic action, perfection sufficient power of expression so that the being and words reveal the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self thought and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfectiondo not deform it. For And the supermind is a Truth-Consciousness formula in which you embody the Divine Reality, fully truth should be manifestedin all your feelings, no longer works with the instrumentation all your acts of the Ignorance; a truth of status of being which is absolute becomes dynamic will, all your actions, in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with all the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes movements of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our your being and all our parts of nature. All then becomes part of the Divine TruthFinally, these movements themselves should, by constant effort, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yogaattain their highest perfection.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsacwm/2312/the-supermind-and-the-yogascience-of-worksliving#p1</u>p6</ref></span>

<div style="color: #000000;">Some people put perfection at =Perfection in the apex. It is generally thought that perfection is the maximum one can do. But I say that perfection is not the apex, it is not an extreme. There is no extreme—whatever you may do, there is always the possibility of something better, and it is exactly this possibility of something better which is the very meaning of progress. (The Mother, 30 December 1950)<span styleMind=="background-color: transparent; color: #0066cc;"> <ref><u>http://incarnateword.in/cwm/04/30-december-1950#p5</u></ref></span></div>

<span style="background-color: transparent; color: #000000;"><div style="color: #000000;">Perfection is not The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, customary dictated action and discovers a static stateself of Right, Love, Strength and Purity in which it is an equilibrium. But a progressive, dynamic equilibrium. One may go from perfection to perfection. There can come a state from which live accomplished and make it would not be necessary to descend to a lower rung in order to go farther; at the moment the march foundation of Nature all its actions. The aesthetic mind is like that, but perfected in this new state, instead proportion as it detaches itself from all its cruder pleasures and from outward conventional canons of being obliged to go back to be able to start again, one can walk always forward, without ever stopping. As things are, one comes to the aesthetic reason and discovers a certain point self existent self and spirit of pure and infinite Beauty and Delight which gives its own light and, as human beings as they are at present cannot progress indefinitely, one must pass joy to a higher species or leave the present species and create anothermaterial of the aesthesis. The human being as he is at the moment cannot attain perfection unless he gets out mind of himself—man knowledge is a transitional being. In ordinary language perfected when it may be said: "Oh, this man is perfect", but that is gets away from impression and dogma and opinion and discovers a literary figure. The maximum a human being can attain just now is an equilibrium light of self-knowledge and intuition which is not progressive. He may attain perhaps a static equilibrium but illumines all that is static can be broken for lack the workings of progress. </div>(The Motherthe sense and reason, 30 December 1950)</span> <ref><u>http://incarnateword.in/cwm/04/30all self-decemberexperience and world-1950#p19</u></ref><span style="background-color: transparent; color: #0066cc;"></span><span style="background-color: transparent; color: #000000;"><div style="color: #000000;">experience. The condition to be aimed at, the real achievement will is perfected when it gets away from and behind its impulses and its customary ruts of effectuation and discovers an inner power of Yoga, the final perfection and attainment, for which all else is only a preparation, is a consciousness in Spirit which it is impossible to do anything without the Divine; for then, if you are without the Divine, the very source of your an intuitive and luminous action disappears; knowledgeand an original harmonious creation. The movement of perfection is away from all domination by the lower nature and towards a pure and powerful reflection of the being, power, all are gone. But so long as you feel that knowledge and delight of the powers you use are your own, you will not miss Spirit and Self in the Divine supportbuddhi. (The Mother, 28 April 1929) <ref><u>http://incarnateword.in/cwmcwsa/0324/28purification-intelligence-apriland-1929#p14</u>will</ref></div>

<span style="background-color: transparent; color: #000000;"center>~</span><span style="background-color: transparent; color: #0066cc;"></spancenter>

<span style="backgroundThe first need is the clarity and the purity of the intelligence. It must be freed from the claims of the vital being which seeks to impose the desire of the mind in place of the truth, from the claims of the troubled emotional being which strives to colour, distort, limit and falsify the truth with the hue and shape of the emotions. It must be free too from its own defect, inertia of the thought-power, obstructive narrowness and unwillingness to open to knowledge, intellectual unscrupulousness in thinking, prepossession and preference, self-color: transparent; color: #000000;">"We are not aiming at success—our aim is perfectionwill in the reason and false determination of the will to knowledge." (The MotherIts sole will must be to make itself an unsullied mirror of the truth, its essence and its forms and measures and relations, a clear mirror, a just measure, a fine and subtle instrument of harmony, 30 December 1950) an integral intelligence.<ref><u>http://incarnateword.in/cwmcwsa/0424/30the-decemberpower-1950#p1</u>of-the-instruments</ref></span>

<span style="background-color: transparent; color: #000000;"center>~</span><span style="background-color: transparent; color: #0066cc;"></spancenter>

== Necessities But our mind is obscure, partial in its notions, misled by opposite surface appearances, divided between various possibilities; it is led in three different directions to any of which it may give an exclusive preference. Our mind, in its search for what must be, turns towards a concentration on Perfection ==our own inner spiritual growth and perfection, on our own individual being and inner living; or it turns towards a concentration on an individual development of our surface nature, on the perfection of our thought and outer dynamic or practical action on the world, on some idealism of our personal relation with the world around us; or it turns rather towards a concentration on the outer world itself, on making it better, more suited to our ideas and temperament or to our conception of what should be. On one side there is the call of our spiritual being which is our true self, a transcendent reality, a being of the Divine Being, not created by the world, able to live in itself, to rise out of world to transcendence; on the other side there is the demand of the world around us which is a cosmic form, a formulation of the Divine Being, a power of the Reality in disguise. There is too the divided or double demand of our being of Nature which is poised between these two terms, depends on them and connects them; for it is apparently made by the world and yet, because its true creator is in ourselves and the world instrumentation that seems to make it is only the means first used, it is really a form, a disguised manifestation of a greater spiritual being within us. It is this demand that mediates between our preoccupation with an inward perfection or spiritual liberation and our preoccupation with the outer world and its formation, insists on a happier relation between the two terms and creates the ideal of a better individual in a better world. But it is within us that the Reality must be found and the source and foundation of a perfected life; no outward formation can replace it: there must be the true self realised within if there is to be the true life realised in world and Nature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p7</ref>

<span style="background-color: transparent=Perfection in the Vital==Then again there is the psychic prana, pranic mind or desire soul; color: #000000;">The this too calls for its own perfection. Here too the first necessity is some </span><span style="background-color: transparent; color: #000000;">fundamental poise a fullness of the soul </span><span style="background-color: transparent; color: #000000;">both vital capacity in the mind, its essential and power to do its natural being regarding and meeting the thingsfull work, impacts and workings to take possession of Nature. This poise we shall arrive at by growing into a perfect equality, samatā. The self, spirit or Brahman is one in all the impulsions and therefore one energies given to all; it is, as is said our inner psychic life for fulfilment in the Gita which has developed fully this idea of equality and indicated its experience on at least one side of equalityexistence, the equal Brahman, samaṁ brahma; the Gita even goes so far in one passage as to identify equality hold them and yoga, samatvaṁ yoga ucyate. That is to say, equality is the sign of unity be a means for carrying them out with the Brahmanstrength, of becoming Brahmanfreedom, perfection. Many of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; things we need for it is the sign of our having passed beyond the egoistic determinations of our natureperfection, of our having conquered our enslaved response to the dualitiescourage, of our having transcended the shifting turmoil of the gunaswill-power effective in life, of our having entered into all the calm and peace elements of liberation. Equality is a term what we now call force of consciousness which brings into the whole of our being character and nature the eternal tranquillity force of the Infinite. Moreoverpersonality, it is the condition depend very largely for their completest strength and spring of a securely and perfectly divine energetic action; on the security and largeness of the cosmic action fullness of the Infinite is based upon and never breaks down or forfeits its eternal tranquillitypsychic prana. That too But along with this fullness there must be the character of the perfect spiritual action; to be equal and one to all things in spirit, understandingan established gladness, mind, heart clearness and natural consciousness,—even purity in the most physical consciousnesspsychic life-being. This dynamis must not be a troubled,—and to make all their workingsperfervid, whatever their outward adaptation to the thing to be donestormy, always and imminuably full of the divine equality and calm fitfully or crudely passionate strength; energy there must be its inmost principle. That may be said to be the passive or basic, the fundamental and receptive side rapture of equalityits action it must have, but there is also an active a clear and glad and possessive sidepure energy, an equal bliss which can only come when the peace of equality is founded a seated and which is the beatific flower firmly supported pure rapture. And as a third condition of its fullnessperfection it must be poised in a complete equality. <ref><u>http://incarnateword.in/cwsa/24/the-elementspower-of-perfection#p2</u>the-instruments</ref></span>

<span style="background-color: transparent; color: #000000;"center>The next necessity of perfection is ~</span><span style="background-color: transparent; color: #000000;">to raise all the active parts of the human nature to that highest condition and working pitch of their power and capacity, śakti,</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">at which they become capable of being divinised into true instruments of the free, perfect, spiritual and divine action. For practical purposes we may take the understanding, the heart, the prana and the body as the four members of our nature which have thus to be prepared, and we have to find the constituent terms of their perfection. Also there is the dynamical force in us (vīrya) of the temperament, character and soul nature, svabhāva, which makes the power of our members effective in action and gives them their type and direction; this has to be freed from its limitations, enlarged, rounded so that the whole manhood in us may become the basis of a divine manhood, when the Purusha, the real Man in us, the divine Soul, shall act fully in this human instrument and shine fully through this human vessel. To divinise the perfected nature we have to call in the divine Power or Shakti to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy, daivī prakṛti, bhāgavatī śakti. This perfection will grow in the measure in which we can surrender ourselves, first, to the guidance and then to the direct action of that Power and of the Master of our being and our works to whom it belongs, and for this purpose faith is the essential, faith is the great motor-power of our being in our aspirations to perfection,—here, a faith in God and the Shakti which shall begin in the heart and understanding, but shall take possession of all our nature, all its consciousness, all its dynamic motive-force. These four things are the essentials of this second element of perfection, the full powers of the members of the instrumental nature, the perfected dynamis of the soul nature, the assumption of them into the action of the divine Power, and a perfect faith in all our members to call and support that assumption, śakti, vīrya, daivī prakṛti, śraddhā. <ref><u>http://incarnateword.in/cwsa/24/the-elements-of-perfection#p3</u></ref></spancenter>

== Where This heart and psychic being of man shot through with the threads of the life instincts is a thing of mixed inconstant colours of emotion and soul vibrations, bad and good, happy and unhappy, satisfied and unsatisfied, troubled and calm, intense and dull. Thus agitated and invaded it is unacquainted with any real peace, incapable of a steady perfection of all its powers. By purification, by equality, by the light of knowledge, by a harmonising of the will it can be brought to find a tranquil intensity and perfection? ==.<ref>http://incarnateword.in/cwsa/24/the-power-of-the-instruments</ref>

<span style="background-color: transparent; color: #000000;"center>Where in the radically imperfect shall we find the principle and power of perfection? Mind rooted in division and limitation cannot provide it to us, nor can~</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">life and the body which are the energy and the frame of dividing and limiting mind. The principle and power of perfection are there in the subconscient </span><span style="background-color: transparent; color: #000000;">but wrapped up in the tegument or veil of the lower Maya, a mute premonition emerging as an unrealised ideal; in the superconscient they await, open, eternally realised, but still separated from us by the veil of our self-ignorance. It is above, then, and not either in our present poise nor below it that we must seek for the reconciling power and knowledge.</span><ref>http://incarnateword.in/cwsa/21/the-problem-of-life#p12</refcenter>

<div style="color: #000000;">Perfection The other side of perfection is so progressive that I believe nobody can say he a self-contained and calm and unegoistic Rudra-power armed with psychic force, the energy of the strong heart which is perfectly conscious; he capable of supporting without shrinking an insistent, an outwardly austere or even, where need is on the way to becoming perfectly conscious, a violent action. (The Mother, 28 November 1956) <ref><u>http://incarnateword.in/cwmcwsa/0824/28the-novemberpower-1956#p20</u>of-the-instruments</ref></div>

= Imperfection And = Perfection in the Body ==

== Standard When the body has learned the art of Judgement ==constantly progressing towards an increasing perfection, we shall be well on the way to overcoming the inevitability of death. (The Mother, 16 January 1972) <ref>http://incarnateword.in/cwm/16/16-january-1972#p1</ref>

<span style="background-color: transparent; color: #000000;">The distinction between the divine and the undivine life is in fact identical with the root distinction between a life of Knowledge lived in self-awareness and in the power of the Light and a life of Ignorance,—at any rate it so presents itself in a world that is slowly and with difficulty evolving out of an original Inconscience. All life that has still this Inconscience for its basis is stamped with the mark of a radical imperfection; for even if it is satisfied with its own type, it is a satisfaction with something incomplete and inharmonious, a patchwork of discords: on the contrary, even a purely mental or vital life might be perfect within its limits if it were based on a restricted but harmonious self-power and self-knowledge. It is this bondage to a perpetual stamp of imperfection and disharmony that is the mark of the undivine; a divine life, on the contrary, even if progressing from the little to the more, would be at each stage harmonious in its principle and detail: it would be a secure ground upon which freedom and perfection could naturally flower or grow towards their highest stature, refine and expand into their most subtle opulence. All imperfections, all perfections have to be taken into view in our consideration of the difference between an undivine and a divine existence: but ordinarily, when we make the distinction, we do it as human beings struggling under the pressure of life and the difficulties of our conduct amidst its immediate problems and perplexities; most of all we are thinking of the distinction we are obliged to make between good and evil or of that along with its kindred problem of the duality, the blend in us of happiness and suffering. When we seek intellectually for a divine presence in things, a divine origin of the world, a divine government of its workings, the presence of evil, the insistence on suffering, the large, the enormous part offered to pain, grief and affliction in the economy of Nature are the cruel phenomena which baffle our reason and overcome the instinctive faith of mankind in such an origin and government or in an all-seeing, all-determining and omnipresent Divine Immanence. Other difficulties we could solve more easily and happily and make some shift to be better satisfied with the ready conclusiveness of our solutions. But this standard of judgment is not sufficiently comprehensive and it is supported upon a too human point of view; for to a wider outlook evil and suffering appear only as a striking aspect, they are not the whole defect, not even the root of the matter. The sum of the world's imperfections is not made up only of these two deficiencies; there is more than the fall, if fall there was, of our spiritual or material being from good and from happiness or our nature's failure to overcome evil and suffering. Besides the deficiency of the ethical and hedonistic satisfactions demanded by our being, the paucity of Good and Delight in our world-experience, there is also the deficiency of other divine degrees: for Knowledge, Truth, Beauty, Power, Unity are, they too, the stuff and elements of a divine life, and these are given to us in a scanty and grudging measure; yet all are, in their absolute, powers of the Divine Nature. <ref><u>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p2</u></refcenter>~</spancenter>

<span style="background-color: transparent; color: #000000;">Once we admit a divine government of As for the question about the universeillness, we must conclude that the power to govern is complete and absolute; for otherwise we are obliged to suppose that a being and consciousness infinite and absolute has a knowledge and will limited in their control of things or hampered perfection in their power of working. It is not impossible to concede that the supreme and immanent Divinity may leave a certain freedom of working to something that has come into being in his perfection but physical plane is itself imperfect and the cause indeed part of imperfection, to an ignorant or inconscient Nature, to the action ideal of the human mind and willYoga, even to a conscious Power or Forces of darkness and evil that take their stand upon the reign of a basic Inconscience. But none of these things are independent of Its own existence, nature and consciousness and none of them can act except in Its presence and by Its sanction or allowance. Man's freedom but it is relative and he cannot be held solely responsible for the imperfection of his nature. Ignorance last item and inconscience of Nature have arisen, not independently, but in so long as the one Being; the imperfection of her workings cannot be entirely foreign to some will of the Immanence. It may be conceded that forces set in motion are allowed to work themselves out according to the law of their movement; but what divine Omniscience and Omnipotence fundamental change has allowed to arise and act in Its omnipresence, Its all-existence, we must consider It to have originated and decreed, since without the fiat of the Being they could not have been, could not remain made in existence. If the Divine is at all concerned with material consciousness to which the world He has manifestedbody belongs, there is no one may have a certain perfection on other Lord than He and from that necessity of His original and universal being there can eventually be no escape or departure. It is on the foundation of this self-evident consequence of our first premiss, planes without any evasion of its implications, that we have to consider having immunity in the problem of imperfection, suffering and evilbody. <ref><u>http://incarnateword.in/cwsa/2131/the-divineillness-and-the-undivinehealth#p13</u>p57</ref></span>

<span style="background-color: transparent; color: #000000;"center>It is only if our nature develops beyond itself, if it becomes a nature of self-knowledge, mutual understanding, unity, a nature of true being and true life that the result can be a perfection of ourselves and our existence, a life of true being, a life of unity, mutuality, harmony, a life of true happiness, a harmonious and beautiful life. If our nature is fixed in what it is, what it has already become, then no perfection, no real and enduring happiness is possible in earthly life; we must seek it not at all and do the best we can with our imperfections, or we must seek it elsewhere, in a supraterrestrial hereafter, or we must go beyond all such seeking and transcend life by an extinction of nature and ego in some Absolute from which this strange and unsatisfactory being of ours has come into existence. But if in us there is a spiritual being which is emerging and our present state is only an imperfection of half-emergence, if the Inconscient is a starting-point containing in itself the potency of a superconscience and supernature which has to evolve, a veil of apparent Nescience in which that greater consciousness is concealed and from which it has to unfold itself, if an evolution of being is the law, then what we are seeking for is not only possible but part of the eventual necessity of things. It is our spiritual destiny to manifest and become that supernature,—for it is the nature of our true self, our still occult, because unevolved, whole being. A nature of unity will then bring inevitably its life-result of unity, mutuality, harmony. An inner life awakened to a full consciousness and to a full power of consciousness will bear its inevitable fruit in all who have it, self-knowledge, a perfected ~</span><span style="background-color: transparent; color: #000000;">existence, the joy of a satisfied being, the happiness of a fulfilled nature. <ref><u>http://incarnateword.in/cwsa/22/the-divine-life#p23</u></ref></spancenter>

<span style="background-color: transparent; color: #000000;">A subjective spirituality can be established which refuses or minimises commerce with The physical being of man has always been felt by the world or is content to witness its action and throw back or throw out its invading influences with out allowing any reaction to them or admitting their intrusion: but if the inner spirituality is seekers of perfection to be objectivised in a free world action, if the individual great impediment and it has to project himself into the world and in a sense take the world into himself, this cannot be dynamically done without receiving been the world influences through one's own circumconscient or environmental being. The spiritual inner consciousness has then habit to deal turn from it with these influences in such a way thatcontempt, as soon as they approach denial or enter, they become either obliterated aversion and without result a desire to suppress altogether or transformed by their very entry into its own mode and substance. Or it as far as may force them to receive be the spiritual influence body and return with a transforming power on the world they come from, for such a compulsion on the lower universal Nature is part of a perfect spiritual actionphysical life. But for that the circumconscient or environmental being must this cannot be so steeped in the spiritual light and spiritual substance that nothing can enter into it without undergoing this transformation: right method for the invading external influences have not to bring in at all their lower awareness, their lower sight, their lower dynamismintegral Yoga. But this The body is a difficult perfection, because ordinarily given us as one instrument necessary to the circumconscient is not wholly totality of our own formed works and realised self but ourself plus the external world-nature. It it isto be used, for this reasonnot neglected, always easier to spiritualise the inner self-sufficient parts than to transform the outer action; a perfection of introspectivehurt, indwelling suppressed or subjective spirituality aloof from the world or self-protected against abolished. If it is easier than a perfection of the whole nature in a dynamicimperfect, recalcitrant, obstinate, kinetic spirituality objectivised in so are also the lifeother members, embracing the worldvital being, master of its environment, sovereign in its commerce with world-natureheart and mind and reason. But since the integral It has like them to be changed and perfected and to undergo a transformation . As we must embrace fully the dynamic being and take up into it the get ourselves a new life of action and the world-self outside us, this completer change is demanded of the evolving naturenew heart, new mind, so we have in a certain sense to build for ourselves a new body. <ref><u>http://incarnateword.in/cwsa/2224/the-ascentpower-towardsof-supermind#p44</u>the-instruments</ref></span>

<span style="background-color: transparent; color: #000000;">If the human consciousness were bound to the sense of imperfection Transformation and the acceptance of it as the law of our life and the very character of our existence,—a reasoned acceptance Body : The supramental perfection means that could answer in our human nature to the blind animal acceptance of the animal naturebody becomes conscious,—then we might say that what we are marks the limit of the divine self-expression in us; we might believe too that our imperfections and sufferings worked for the general harmony and perfection of things and console ourselves is filled with this philosophic balm offered for our wounds, satisfied to move among the pitfalls of life with as much rational prudence or as much philosophic sagacity consciousness and resignation that as our incomplete mental wisdom and our impatient vital parts permitted. Or else, taking refuge in this is the more consoling fervours of religionTruth consciousness all its actions, we might submit to all as functionings etc. become by the will power of God in the hope or the faith of recompense in a Paradise beyond where we shall enter into a happier existence and put on a more pure </span><span style="background-color: transparent; color: #000000;">and perfect nature. But there is an essential factor in our human consciousness and its workings which, no less than the reason, distinguishes it entirely from the animal; there is not only a mental part in us which recognises the imperfection, there is a psychic part which rejects within it. Our soul's dissatisfaction with imperfection as a law of life upon earthharmonious, its aspiration towards the elimination of all imperfections from our natureluminous, not only in a heaven beyond where it would be automatically impossible to be imperfect, but here right and now in a life where perfection has to be conquered by evolution and struggle, are as much a law of our being as that against which they revolt; they too are divine,—a divine dissatisfaction, a divine aspiration. In them is the inherent light of a power within which maintains them in us so that the Divine may not only be there as a hidden Reality in our spiritual secrecies but unfold itself in the evolution of Naturetrue—without ignorance or disorder.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/2128/the-divinetransformation-and-the-undivinebody#p8</u>p3</ref></span>

<span style="background-color: transparent; color: #000000;"center>When we say that all is a divine manifestation, even that which we call undivine, we mean that in its essentiality all is divine even if the form baffles or repels us. Or, to put it in a formula to which it is easier for our psychological sense of things to give its assent, in all things there is a presence, a primal Reality,—the Self, the Divine, Brahman,—which is for ever pure, perfect, blissful, infinite: its infinity is not affected by the limitations of relative things; its purity is not stained by our sin and evil; its bliss is not touched by our pain and suffering; its perfection is not impaired by our defects of consciousness, knowledge, will, unity. In certain images of the Upanishads the divine Purusha is described as the one Fire which has entered into all forms and shapes itself according to the form, as the one Sun which illumines all impartially and is not affected by the faults of our seeing. But this affirmation is not enough; it leaves the problem unsolved, why that which is in itself ever pure, perfect, blissful, infinite, should not only tolerate but seem to maintain and encourage in its manifestation imperfection and limitation, impurity and suffering and falsehood and evil: it states the duality that constitutes the problem, but does not solve it.~</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p4</u></ref></spancenter>

== Facing This is one of the Imperfection ==things one discovers gradually as the body becomes ready for transformations. It is quite a remarkable instrument in the see that it can experience two contraries at the same time. There is a certain state of body-consciousness which brings things together, totalises things that in other states of consciousness alternate or even in certain others oppose each other. But if one has reached up there, in the vital and the mind, a development sufficient for harmonising opposites (that of course, is quite indispensable), when one has succeeded in doing this, there are moments when it alternates, you see, one thing comes after the other, while what is remarkable in the consciousness of the body is that it can feel ("feel", can we say "feel"?—"experience"—the word "aware" expresses it best) all things simultaneously, as though you were hot and cold at once, as though you were active and passive at once, and everything becomes like that. Then you begin to grasp the totality of movements in the cells. It is something much more concrete naturally, but much more perfect in the body than in any other part of the being. This means that if things continue in this way, it will be proved that the physical, material instrument is the most perfect of all. That is why perhaps it is the most difficult to transform, to perfect. But of all, it is the one most capable of perfection. (The Mother, 21 April 1954) <ref>http://incarnateword.in/cwm/06/21-april-1954#p31</ref>

<span style="background-color: transparent; color: #000000;"center>But even when we thus regard the universe, we cannot and ought not to dismiss as entirely and radically false and unreal the values that are given to it by our own limited human consciousness. For grief, pain, suffering, error, falsehood, ignorance, weakness, wickedness, incapacity, non-doing of what should be done and wrong-doing, deviation of will and denial of will, egoism, limitation, division from other beings with whom we should be one, all that makes up the effective figure of what we call evil, are facts of the world-consciousness, not fictions and unrealities, although they are facts whose complete sense or true value is not that which we assign to them in our ignorance. Still our sense of them is part of a true sense, our values of them are necessary to their complete values. One side of the truth of these things we discover when we get into a deeper and larger consciousness; for we find then that there is a cosmic and individual utility in what presents itself to us as adverse and evil. ~</span><span style="background-color: transparent; color: #000000;">For without experience of pain we would not get all the infinite </span><span style="background-color: transparent; color: #000000;">value of the divine delight of which pain is in travail; all ignorance is a penumbra which environs an orb of knowledge, every error is significant of the possibility and the effort of a discovery of truth; every weakness and failure is a first sounding of gulfs of power and potentiality; all division is intended to enrich by an experience of various sweetness of unification the joy of realised unity. All this imperfection is to us evil, but all evil is in travail of the eternal good;</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">for all is an imperfection which is the first condition—in the law of life evolving out of Inconscience—of a greater perfection in the manifesting of the hidden divinity. But at the same time our present feeling of this evil and imperfection, the revolt of our consciousness against them is also a necessary valuation; for if we have first to face and endure them, the ultimate command on us is to reject, to overcome, to transform the life and the nature. It is for that end that their insistence is not allowed to slacken; the soul must learn the results of the Ignorance, must begin to feel their reactions as a spur to its endeavour of mastery and conquest and finally to a greater endeavour of transformation and transcendence. It is possible, when we live inwardly in the depths, to arrive at a state of vast inner equality and peace which is untouched by the reactions of the outer nature, and that is a great but incomplete liberation,—for the outer nature too has a right to deliverance. But even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference. There is a unity with all beings which something within us feels and the deliverance of others must be felt as intimate to its own deliverance.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p19</u></ref></spancenter>

<span style="background-color: transparent; color: #000000;">For an age out of sympathy with It is precisely because the body decays, declines and ends in a complete degradation that death becomes necessary. But if the ascetic spirit—and throughout all body followed the rest progressive movement of the world inner being, if it had the hour same sense of progress and perfection as the Anchorite may seem psychic being, there would be no necessity for it to have passed or die. One year added to be passing—it another need not bring a deterioration. It is only a habit of Nature. It is only a habit of what is easy to attribute happening at this great trend to moment. And that is exactly the failing cause of vital energy in an ancient race tired out by its burdendeath. One can foresee quite well, its once vast share in on the common advancecontrary, exhausted by its many-sided contribution to that the movement for perfection which is at the sum beginning of human effort and human knowledgelife might continue under another form. But we I have seen already told you that one does not foresee an uninterrupted growth, for that it corresponds to a truth would need changing the height of existence, the houses after some time! But this growth in height may be changed into a state growth in perfection: the perfection of conscious realisation which stands at the very summit form. All the imperfections of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot form may be avoided so long as gradually corrected, all the weaknesses replaced by strength, all the race has incapacities by skill. Why should it not at be like this? You do not think in that way because you have the other end liberated its intellect and its vital habits from subjection to an always insistent animalismhabit of seeing things otherwise. But there is no reason why this should not happen. (The Mother, 17 June 1953) <ref><u>http://incarnateword.in/cwsacwm/2105/the17-twojune-negations-the-refusal-of-the-ascetic1953#p23</u>p36</ref></span>

<span style="background-color: transparent; color: #000000;">No man is perfect; the vital is there and the ego is there to prevent it. It is only when there is the total transformation of the external and the internal being down to the very subconscient, that perfection is possible. Till then imperfection will remain as our common heritage. <ref><u>http://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p2</u></ref></span>Why Do We Need Perfection? =

<span style="background-color: transparent; color: #000000;">The Master of our works respects our nature even when he is transforming it; he works always through = For Discovering the nature and not by any arbitrary caprice. This imperfect nature Truth of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, reorganised, new-moulded and transformed, not hacked and hewn and slain or mutilated, not obliterated by simple coercion and denial. This world and we who </span><span styleLiving=="background-color: transparent; color: #000000;">live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a divine knowledge. In our errors is the substance of a truth which labours to reveal its meaning to our groping intelligence. The human intellect cuts out the error and the truth with it and replaces it by another half-truth half-error; but the Divine Wisdom suffers our mistakes to continue until we are able to arrive at the truth hidden and protected under every false cover. Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise: otherwise, in the perfect providence of things, they would not have been suffered to exist or to continue. The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue. <ref><u>http://incarnateword.in/cwsa/23/the-master-of-the-work#p6</u></ref></span>

== Imperfection For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking,—first, because that is the call of the Spirit within him, but also because it is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. A perfected community also can exist only by the perfection of its individuals, and perfection can come only by the discovery and affirmation in life by each of his own spiritual being and the discovery by all of their spiritual unity and a resultant life unity. There can be no real perfection for us except by our inner self and truth of spiritual existence taking up all truth of the instrumental existence into itself and giving to Perfection ==it oneness, integration, harmony. As our only real freedom is the discovery and disengagement of the spiritual Reality within us, so our only means of true perfection is the sovereignty and self-effectuation of the spiritual Reality in all the elements of our nature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p37</ref>

<span style="background-color: transparent; color: #000000;">In this light we can admit that all works perfectly towards a divine end by a divine wisdom and therefore each thing is in that sense perfectly fitted in its place; but we say that that is not the whole of the divine purpose. For what is is only justifiable, finds its perfect sense and satisfaction by what can and will be. There is, no doubt, a key in the divine reason that would justify things as they are by revealing their right significance and true secret as other, subtler, deeper than their outward meaning and phenomenal appearance which is all that can normally be caught by our present intelligence: but we cannot be content with that belief, to search for and find the spiritual key of things is the law of our being. The sign of the finding is not a philosophic intellectual recognition and a resigned or sage acceptance of things as they are because of some divine sense and purpose in them which is beyond us; the real sign is an elevation towards the spiritual knowledge and power which will transform the law and phenomena and external forms of our life nearer to a true image of that divine sense and purpose. It is right and reasonable to endure with equanimity suffering and subjection to defect as the immediate will of God, a present law of imperfection laid on our members, but on condition that we recognise it also as the will of God in us to transcend evil and suffering, to transform imperfection into perfection, to rise into a higher law of Divine Nature. In our human consciousness there is the image of an ideal truth of being, a divine nature, an incipient godhead: in relation to that higher truth our present state of imperfection can be relatively described as an undivine life and the conditions of the world from which we start as undivine conditions; the imperfections are the indication given to us that they are there as first disguises, not as the intended expression of the divine being and the divine nature. It is a Power within us, the concealed Divinity, that has lit the flame of aspiration, pictures the image of the ideal, keeps alive our discontent and pushes us to throw off the disguise and to reveal or, in the Vedic phrase, to form and disclose the Godhead in the manifest spirit, mind, life and body of this terrestrial creature. Our present nature can only be transitional, our imperfect status a starting-point and opportunity for the achievement of another higher, wider and greater that shall be divine and perfect not only by the secret spirit within it but in its manifest and most outward form of existence. <ref><u>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p9</u></refcenter> ~</spancenter>

<span style="background-color: transparentThere is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; color: #000000;">The more to find that truth and Reality and live in it, achieve the most perfect the contactmanifestation and formation possible of it, must be the greater the secret of perfection whether of individual or communal being. This Reality is there within each thing and gives to each of its formations its powerof being and value of being. (The Motheruniverse is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, 20 June 1956) and there is a truth and self of humanity, a human spirit, a destiny of human life. <ref>http://incarnateword.in/cwmcwsa/0822/20the-junedivine-1956life#p11p36</ref></span>

<span style="background=For Self-color: transparent; color: #000000;">There is nothing you cannot understand if you give your brain the time to widen perfection, Progress and perfect itself. (The Mother, 12 December 1956) <ref>http://incarnateword.in/cwm/08/12-december-1956#p15</ref></span>Fulfillment==

<span style="background-colorIn the Dhammapada: transparent; color: #000000;">For one who wants a supreme disinterestedness and a supreme liberation is to grow in follow the discipline of self-perfection, there are no great or small tasksthe march of progress, none that are important or unimportant; all are equally useful for one who aspires for progress and self-mastery. It is said that one only does well what one is interested not with a precise end in doing. This is true, view but it because this march of progress is truer still that one can learn to find interest in everything one doesthe profound law and the purpose of earthly life, even in what appear to be the most insignificant chores. The secret truth of this attainment lies universal existence and because you put yourself in the urge towards self-perfection. Whatever occupation or task falls to your lot, you must do harmony with it with a will to progress; whatever one does, one must not only do it as best one can but strive to do it better and better in a constant effort for perfection. In this way everything without exception becomes interestingspontaneously, from whatever the most material chore to the most artistic and intellectual work. The scope for progress is infinite and can result may be applied to the smallest thing. <ref><u>http://incarnateword.in/cwm/1203/the-four-austerities-and-the-four-liberationsbrahmin#p17</u>p43</ref></span>

<span style="background-color: transparent; color: #000000;">And, finally, a word of advice: be more concerned with your own faults than with those of others. If each one worked seriously at his own self-perfection, the perfection of the whole would follow automatically. <ref><u>http://incarnateword.in/cwm/13/aims-and-principles#p147</u></refcenter>~</spancenter>

<span style="backgroundFor one who wants to grow in self-color: transparentperfection, there are no great or small tasks, none that are important or unimportant; color: #000000;">all are equally useful for one who aspires for progress and self-mastery. It is all right said that one only does well what one is interested in doing. This is true, but it is truer still that one can learn to find interest in everything one does, even in what appear to see be the most insignificant chores. The secret of this attainment lies in the imperfections and deficiencies urge towards self-perfection. Whatever occupation or task falls to your lot, you must do it with a will to progress; whatever one does, one must not only do it as best one can but only on condition strive to do it brings better and better in a greater courage constant effort for a new progressperfection. In this way everything without exception becomes interesting, an increase of energy in from the most material chore to the determination most artistic and a stronger certitude of victory intellectual work. The scope for progress is infinite and future perfectioncan be applied to the smallest thing. <ref><u>http://incarnateword.in/cwm/1412/mistakesthe-four-noausterities-tormentand-worrythe-orfour-sadnessliberations#p12</u>p17</ref></span>

== Mind’s Way Perfection is not a static state, it is an equilibrium. But a progressive, dynamic equilibrium. One may go from perfection to perfection. There can come a state from which it would not be necessary to descend to a lower rung in order to go farther; at the moment the march of Nature is like that, but in this new state, instead of being obliged to go back to be able to start again, one can walk always forward, without ever stopping. As things are, one comes to a certain point and Perfect Understanding ==, as human beings as they are at present cannot progress indefinitely, one must pass to a higher species or leave the present species and create another. The human being as he is at the moment cannot attain perfection unless he gets out of himself—man is a transitional being. In ordinary language it may be said: "Oh, this man is perfect", but that is a literary figure. The maximum a human being can attain just now is an equilibrium which is not progressive. He may attain perhaps a static equilibrium but all that is static can be broken for lack of progress. (The Mother, 30 December 1950) <ref>http://incarnateword.in/cwm/04/30-december-1950#p19</ref>

<span style="background-color: transparent; color: #000000;">But our mind is obscure, partial in its notions, misled by opposite surface appearances, divided between various possibilities; it is led in three different directions to any of which it may give an exclusive preference. Our mind, in its search for what must be, turns towards a concentration on our own inner spiritual growth and perfection, on our own individual being and inner living; or it turns towards a concentration on an individual development of our surface nature, on the perfection of our thought and outer dynamic or practical action on the world, on some idealism of our personal relation with the world around us; or it turns rather towards a concentration on the outer world itself, on making it better, more suited to our ideas and temperament or to our conception of what should be. On one side there is the call of our spiritual being which is our true self, a transcendent reality, a being of the Divine Being, not created by the world, able to live in itself, to rise out of world to transcendence; on the other side there is the demand of the world around us which is a cosmic form, a formulation of the Divine Being, a power of the Reality in disguise. There is too the divided or double demand of our being of Nature which is poised between these two terms, depends on them and connects them; for it is apparently made by the world and yet, because its true creator is in ourselves and the world instrumentation that seems to make it is only the means first used, it is really a form, a disguised manifestation of a greater spiritual being within us. It is this demand that mediates between our preoccupation with an inward perfection or spiritual liberation and our preoccupation with the outer world and its formation, insists on a happier relation between the two terms and creates the ideal of a better individual in a better world. But it is within us that the Reality must be found and the source and foundation of a perfected life; no outward formation can replace it: there must be the true self realised within if there is to be the true life realised in world and Nature. <ref><u>http://incarnateword.in/cwsa/22/the-divine-life#p7</u></refcenter>~</spancenter>

<span style="background-color: transparent; color: #000000;">The characteristic law All life is a secret Yoga, an obscure growth of Nature towards the discovery and fulfilment of Spirit is the divine principle hidden in her which becomes progressively less obscure, more self-existent perfection and immutable infinity. It possesses always conscient and luminous, more self-possessed in its own right the immortality which is human being by the aim opening of Life all his instruments of knowledge, will, action, life to the Spirit within him and in the perfection which is world. Mind, life, body, all the goal forms of Mind. The attainment our nature are the means of this growth, but they find their last perfection only by opening out to something beyond them, first, because they are not the eternal and the realisation whole of what man is, secondly, because that other something which he is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by is the imperfections and limitations key of the forms his completeness and activities in brings a light which it dwells, are discovers to him the glory whole high and large reality of the spiritual lifehis being. <ref>http://incarnateword.in/cwsa/2324/the-threefoldintegral-life#p7perfection?search=perfection</ref></span>

<span style="background-color: transparent; color: #000000;">There is a world of ideas without form and it is there that you must enter if you want to seize what is behind the words. So long as you have to draw your understanding from the forms of words, you are likely to fall into much confusion about the true sense; but if in a silence of your mind you can rise into the world from which ideas descend to take form, at once the real understanding comes. If you are to be sure of understanding one another, you must be able to understand in silence. There is a condition in which your minds are so well attuned and harmonised together that one perceives the thought of the other without any necessity of words. But if there is not this attunement, there will always be some deformation of your meaning, because to what you speak the other mind supplies its own significance. I use a word in a certain sense or shade of its sense; you are accustomed to put into it another sense or shade. Then, evidently, you will understand, not my exact meaning in it, but what the word means to you. This is true not of speech only, but of reading also. If you want to understand a book with a deep teaching in it, you must be able to read it in the mind's silence; you must wait and let the expression go deep inside you into the region where words are no more and from there come slowly back to your exterior consciousness and its surface understanding. But if you let the words jump at your external mind and try to adapt and adjust the two, you will have entirely missed their real sense and power. There can be no perfect understanding unless you are in union with the unexpressed mind that is behind the centre of expression. (The Mother, 26 May 1929) <ref><u>http://incarnateword.in/cwm/03/26-may-1929#p21</u></refcenter>~</spancenter>

== Mind’s Endeavour Our soul's dissatisfaction with imperfection as a law of life upon earth, its aspiration towards the elimination of all imperfections from our nature, not only in a heaven beyond where it would be automatically impossible to Perfection ==be imperfect, but here and now in a life where perfection has to be conquered by evolution and struggle, are as much a law of our being as that against which they revolt; they too are divine,—a divine dissatisfaction, a divine aspiration. In them is the inherent light of a power within which maintains them in us so that the Divine may not only be there as a hidden Reality in our spiritual secrecies but unfold itself in the evolution of Nature. <ref>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p8</ref>

<span style="background-color: transparent; color: #000000;">For here there is the same process of evolution as in the rest of the movement of Nature; there is a heightening and widening of the consciousness, an ascent to a new level and a taking up of the lower levels, an assumption and new integration of the existence by a superior power of Being which imposes its own way of action and its character and force of substance energy on as much as it can reach of the previously evolved parts of nature. The demand for integration becomes at this highest stage of Nature's workings a point of cardinal importance. In the lower grades of the ascension the new assumption, the integration into a higher principle of consciousness, remains incomplete: the mind cannot wholly mentalise life and matter; there are considerable parts of the life being and the body which remain in the realm of the submental and the subconscient or inconscient. This is one serious obstacle to the mind's endeavour towards the perfection of the nature; for the continued share of the submental, the subconscient and inconscient in the government of the activities, by bringing in another law than that of the mental being, enables the conscious vital and the physical consciousness also to reject the law laid upon them by the mind and to follow their own impulses and instincts in defiance of the mental reason and the rational will of the developed intelligence. This makes it difficult for the mind to go beyond itself, to exceed its own level and spiritualise the nature; for what it cannot even make fully conscious, cannot securely mentalise and rationalise, it cannot spiritualise, since spiritualisation is a greater and more difficult integration. No doubt, by calling in the spiritual force, it can establish an influence and a preliminary change in some parts of the nature, especially in the thinking mind itself and in the heart which is nearest to its own province: but this change is not often a total perfection even within limits and what it does achieve is rare and difficult. The spiritual consciousness using the mind is employing an inferior means and, even though it brings in a divine light into the mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to work within restrictions; for the most part it can only regulate or check the lower action of the life and rigorously control the body, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfection and transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the members. <ref><u>http://incarnateword.in/cwsa/22/the-ascent-towards-supermind#p16</u></refcenter>~</spancenter>

<div style="color: #000000;">In your meditation the first imperative need It is only if our nature develops beyond itself, if it becomes a state nature of self-knowledge, mutual understanding, unity, a nature of perfect true being and absolute sincerity in all true life that the consciousness. It is indispensable that you should not deceive yourself or deceive or result can be deceived by others. Often people have a wishperfection of ourselves and our existence, a mental preference or vital desire; they want the experience to happen in life of true being, a life of unity, mutuality, harmony, a particular way or to take life of true happiness, a turn that satisfies their ideas or desires or preferences; they do not keep themselves blank and unprejudiced and simply harmonious and sincerely observe what happensbeautiful life. Then if you do not like If our nature is fixed in what happensit is, what it has already become, then no perfection, no real and enduring happiness is easy to deceive yourselfpossible in earthly life; you will see one thingwe must seek it not at all and do the best we can with our imperfections, but give or we must seek it elsewhere, in a little twist and make it something elsesupraterrestrial hereafter, or you will distort something simple we must go beyond all such seeking and transcend life by an extinction of nature and ego in some Absolute from which this strange and straightforward or magnify it unsatisfactory being of ours has come into an extraordinary experienceexistence. When you sit But if in meditation you must be as candid us there is a spiritual being which is emerging and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition our present state is thereonly an imperfection of half-emergence, all if the rest depends upon Inconscient is a starting-point containing in itself the aspiration deep within you. If you ask potency of a superconscience and supernature which has to evolve, a veil of apparent Nescience in which that greater consciousness is concealed and from within for peacewhich it has to unfold itself, it will come; if for strengthan evolution of being is the law, then what we are seeking for power, for knowledge, they too will come, is not only possible but all in part of the measure eventual necessity of your capacity things. It is our spiritual destiny to receive manifest and become that supernature,—for it. And if you call upon is the Divinenature of our true self, our still occult, because unevolved, whole being. A nature of unity will then too—always admitting that the Divine is open bring inevitably its life-result of unity, mutuality, harmony. An inner life awakened to your call, a full consciousness and that means your call is pure enough and strong enough to reach him,—you a full power of consciousness will bear its inevitable fruit in all who have it, self-knowledge, a perfected existence, the answerjoy of a satisfied being, the happiness of a fulfilled nature. (The Mother, 23 June 1929) <ref><u>http://incarnateword.in/cwmcwsa/0322/23the-junedivine-1929life#p23</u></ref></div>

<span style="background-color: transparent; color: #000000;">At the same time it must be added that the power is enough; the abstention from all physical action is not indispensable, the aversion to action mental or corporeal is not desirable. The seeker of the integral state of knowledge must be free from attachment to action and equally free from attachment to inaction. Especially must any tendency to mere inertia of mind or vitality or body be surmounted, and if that habit is found growing on the nature, the will of the Purusha must be used to dismiss it. Eventually, a state arrives when the life and the body perform as mere instruments the will of the Purusha = To Grow in the mind without any strain or attachment, without their putting themselves into the action with that inferior, eager and often feverish energy which is the nature of their ordinary working; they come to work as forces of Nature work without the fret and toil and reaction characteristic of life in the body when it is not yet master of the physical. When we attain to this perfection, then action and inaction become immaterial, since neither interferes with the freedom of the soul or draws it away from its urge towards the Self or its poise in the Self. But this state of perfection arrives later in the Yoga and till then the law of moderation laid down by the Gita is the best for us; too much mental or physical action then is not good since excess draws away too much energy and reacts unfavourably upon the spiritual condition; too little also is not good since defect leads to a habit of inaction and even to an incapacity which has afterwards to be surmounted with difficulty. Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge. <ref><u>http://incarnateword.in/cwsa/23/the-release-from-subjection-to-the-body#p8</u></ref></span>Spiritual Oneness==

<span style="background-color: transparent; color: #000000;">Mind finds fully its force His physical being will be one with all material Nature, his vital being with the life of the universe, his mind with the cosmic mind, his spiritual knowledge and will with the divine knowledge and action only when it casts will both in itself upon life and accepts equally its possibilities and its resistances as it pours itself through these channels, his spirit with the means of a greater self-perfectionone spirit in all beings. In the struggle with All the difficulties variety of cosmic existence will be changed to him in that unity and revealed in the material world the ethical development secret of the individual is </span><span style="background-color: transparent; color: #000000;">firmly shaped its spiritual significance. For in this spiritual bliss and the great schools of conduct are formed; by contact being he will be one with That which is the facts origin and continent and inhabitant and spirit and constituting power of life Art attains to vitality, Thought assures its abstractions, all existence. This will be the generalisations highest reach of the philosopher base themselves on a stable foundation of science and experienceself-perfection. <ref><u>http://incarnateword.in/cwsa/2324/the-threefoldelements-of-life#p18</u>perfection</ref></span>

<span style="background-color: transparent; color: #000000;">The calm established So long as he remains in the whole being world-existence, this perfection must remain the same whatever happensradiate out from him, in health and disease, in pleasure and in pain, even in —for that is the strongest physical pain, in good fortune and misfortune, our own or that necessity of those we love, in success his oneness with the universe and failureits beings, honour —in an influence and insult, praise and blame, justice done action which help all around who are capable of it to rise to us or injustice, everything that ordinarily affects advance towards the mind. If we</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">see unity everywhere</span><span style="background-color: transparent; color: #000000;">same perfection, if we recognise that all comes by and for the divine will, see God rest in all, in our enemies or rather our opponents in the game of life as well as our friendsan influence and action which help, in the powers that oppose and resist us as well as only the powers that favour and assist, </span><span style="backgroundself-color: transparent; color: #000000;">in all energies and forces ruler and happenings</span><span style="background-color: transparent; color: #000000;">, and if besides we master man can feel that all is undivided from our selfhelp, all the world one with us within our universal being, then this attitude becomes much easier to the heart and mind. But even before we can attain or are firmly seated in that universal vision, we have by all leading the means in our power to insist on human race forward spiritually towards this receptive consummation and active equality and calm. Even something of it, alpam api asya dharmasya, is a great step towards perfection; a first firmness in it is the beginning of liberated perfection; its completeness is the perfect assurance some image of a rapid progress greater divine truth in all the other members of perfectiontheir personal and communal existence. For without it we can have no solid basis; He becomes a light and by power of the pronounced lack of it we shall be constantly falling back Truth to the lower status of desire, ego, duality, ignorancewhich he has climbed and a means for others’ ascension. <ref><u>httpttp://incarnateword.in/cwsa/24/the-actionperfection-of-equality#p5</u>the-mental-being?search=perfection</ref></span>

<span style="background-color: transparent; color: #000000;">As you pursue this labour of purification and unification, you must at the same time take great care How to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. <ref><u>http://incarnateword.in/cwm/12/the-science-of-living#p6</u></ref></span>Achieve Perfection? =

=== SoulThe Master of our works respects our nature even when he is transforming it; he works always through the nature and not by any arbitrary caprice. This imperfect nature of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, Mind reorganised, new-moulded and transformed, not hacked and hewn and slain or mutilated, not obliterated by simple coercion and denial. This world and we who live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and Perfection ===opens to a divine knowledge. <ref>http://incarnateword.in/cwsa/23/the-master-of-the-work#p6</ref>

<span style="background-color: transparent; color: #000000;">The character of these higher states of the soul and their greater worlds of spiritual Nature is necessarily difficult to seize. Even the Upanishads and the Veda only shadow them out by figures, hints and symbols. Yet it is necessary to attempt some account of their </span><span style="background-color: transparent; color: #000000;">principles and practical effect so far as they can be grasped by the mind that stands on the border of the two hemispheres. The passage beyond that border would be the culmination, the completeness of the Yoga of self-transcendence by self-knowledge. The soul that aspires to perfection, draws back and upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha, from the mental into the knowledge-soul and from that self of knowledge into the bliss Purusha. This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes the soul's ascension. The mind therefore must try to give to itself some account of this decisive transformation of the embodied consciousness, this radiant transfiguration and self-exceeding of our ever aspiring nature. The description mind can arrive at, can never be adequate to the thing itself, but it may point at least to some indicative shadow of it or perhaps some half-luminous image. <ref><u>http://incarnateword.in/cwsa/23/the-ladder-of-self-transcendence#p13</u></ref></span>Prerequisites==

<span style="background-color: transparent; color: #000000;">But always the whole foundation The first necessity is some fundamental poise of the gnostic life must be by soul both in its essential and its very nature inward natural being regarding and not outward. In meeting the life things, impacts and workings of the Nature. This poise we shall arrive at by growing into a perfect equality, samatā. The self, spirit or Brahman is one in all and therefore one to all; it is the spirit, as is said in the inner Reality, that Gita which has built up developed fully this idea of equality and uses the mind, vital being and body as indicated its instrumentation; thoughtexperience on at least one side of equality, feeling and action do not exist for themselvesthe equal Brahman, they are not an object, but the meanssamaṁ brahma; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, Gita even goes so far in a too externalised consciousness or by only external meansone passage as to identify equality and yoga, no greater or divine life samatvaṁ yoga ucyate. That is possible. In our present life of Nature, in our externalised surface existenceto say, it equality is the world that seems to create us; but in sign of unity with the turn to the spiritual life it is we who must create ourselves and our world. In this new formula Brahman, of creationbecoming Brahman, the</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">inner life becomes of growing into an undisturbed spiritual poise of being in the first Infinite. Its importance and the rest can hardly be only its expression and outcome.</span><span style="background-color: transparentexaggerated; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">It for it is thisthe sign of our having passed beyond the egoistic determinations of our nature, indeed, that is indicated by of our having conquered our own strivings towards perfectionenslaved response to the dualities, the perfection of our own soul and mind and life and having transcended the perfection shifting turmoil of the life gunas, of our having entered into the racecalm and peace of liberation. For we are given Equality is a world term of consciousness which is obscure, ignorant, material, imperfect, and brings into the whole of our external conscious being is itself created by and nature the energies, eternal tranquillity of the pressureInfinite. Moreover, it is the moulding operations condition of this vast mute obscurity, by physical birth, by environment, by a training through securely and perfectly divine action; the impacts security and shocks largeness of life; and yet we are vaguely aware the cosmic action of something that the Infinite is there in us based upon and never breaks down or seeking forfeits its eternal tranquillity. That too must be the character of the perfect spiritual action; to beequal and one to all things in spirit, something other than what has been thus madeunderstanding, a spirit self-existentmind, self-determiningheart and natural consciousness, pushing —even in the nature towards most physical consciousness,—and to make all their workings, whatever their outward adaptation to the creation of an image thing to be done, always and imminuably full of the divine equality and calm must be its own occult perfection or Idea of perfectioninmost principle. There is </span><span style="background-color: transparent; color: #000000;">something that grows in us in answer That may be said to this demandbe the passive or basic, that strives to become the image fundamental and receptive side of a divine.</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">Somewhatequality, and but there is impelled also to labour at an active and possessive side, an equal bliss which can only come when the world outside that has been given to it peace of equality is founded and to remake that too in a greater image, in which is the image beatific flower of its own spiritual and mental and vital growth, to make our world too something created according to our own mind and self-conceiving spirit, something new, harmonious, perfectfullness. <ref><u>http://incarnateword.in/cwsa/2224/the-divineelements-of-lifeperfection#p6</u>p2</ref></span>

<span style="background-color: transparent; color: #000000;">If consciousness The next necessity of perfection is to raise all the active parts of the human nature to that highest condition and working pitch of their power and capacity, śakti, at which they become capable of being divinised into true instruments of the free, perfect, spiritual and divine action. For practical purposes we may take the central secretunderstanding, life the heart, the prana and the body as the four members of our nature which have thus to be prepared, and we have to find the constituent terms of their perfection. Also there is the outward indicationdynamical force in us (vīrya) of the temperament, character and soul nature, svabhāva, which makes the effective power of being our members effective in Matter; for it is that which liberates consciousness action and gives it its form or embodiment of force them their type and direction; this has to be freed from its effectuation limitations, enlarged, rounded so that the whole manhood in material act. If some revelation or effectuation us may become the basis of itself in Matter is a divine manhood, when the ultimate aim of Purusha, the evolving Being real Man in its birthus, life is the exterior and dynamic sign and index of that revelation and effectuation. But life alsodivine Soul, as it is now, is imperfect shall act fully in this human instrument and evolving; it evolves shine fully through growth this human vessel. To divinise the perfected nature we have to call in the divine Power or Shakti to replace our limited human energy so that this may be shaped into the image of consciousness even as consciousness evolves through greater organisation and perfection filled with the force of life: a greater consciousness means a greater lifeinfinite energy, daivī prakṛti, bhāgavatī śakti. ManThis perfection will grow in the measure in which we can surrender ourselves, the mental beingfirst, has an imperfect life because mind is not to the first guidance and highest power then to the direct action of consciousness that Power and of the Being; even if mind were perfected, there would be still something yet Master of our being and our works to be realisedwhom it belongs, not yet manifested. For what and for this purpose faith is involved and emergent the essential, faith is not the great motor-power of our being in our aspirations to perfection,—here, a Mindfaith in God and the Shakti which shall begin in the heart and understanding, but a Spiritshall take possession of all our nature, all its consciousness, and mind is not all its dynamic motive-force. These four things are the native dynamism essentials of consciousness this second element of perfection, the Spirit; supermind, full powers of the light members of gnosisthe instrumental nature, is its native dynamism. If then life has to become a manifestation the perfected dynamis of the Spiritsoul nature, it is the manifestation assumption of them into the action of a spiritual being in us and the divine life of Power, and a perfected consciousness perfect faith in a supramental or gnostic power of spiritual being all our members to call and support that must be the secret burden and intention of evolutionary Natureassumption, śakti, vīrya, daivī prakṛti, śraddhā. <ref>http://incarnateword.in/cwsa/2224/the-divineelements-of-lifeperfection#p3</ref></span>

<span style="background-color: transparent; color: #000000;">These are the first major results of the spiritual transformation that follow as a necessary consequence of the nature of Supermind. But if there is to be not only a perfection of the inner existence, of the consciousness, of an inner delight of existence, but a perfection of the life and action, two other questions present themselves from our mental view-point which have to our human thought about our life and its dynamisms a considerable, even a premier importance. First, there is the place of personality in the gnostic being,—whether the status, the building of the being will be quite other than what we experience as the form and life of the person or similar. If there is a personality and it is in any way responsible for its actions, there intervenes, next, the question of the place of the ethical element and its perfection and fulfilment in the gnostic nature. <ref><u>http://incarnateword.in/cwsa/22/the-gnostic-being#p28</u></refcenter>~</spancenter>

= Body ...perfection of our instrumental nature... the perfection of the intelligence, heart, vital consciousness and body, the perfection of the fundamental soul powers, the perfection of the surrender of our instruments and action to the divine Shakti, depend at every moment of their progression on a... power that is covertly and overtly the pivot of all endeavour and action, faith, śraddhā. The perfect faith is an assent of the whole being to the truth seen by it or offered to its acceptance, and its central working is a faith of the soul in its own will to be and attain and become and its idea of self and things and its knowledge, of which the belief of the intellect, the heart’s consent and the desire of the life mind to possess and realise are the outward figures.<ref>http://incarnateword.in/cwsa/24/faith-and Perfection -shakti?search=perfection</ref>

== Perfecting The condition to be aimed at, the Body ==real achievement of Yoga, the final perfection and attainment, for which all else is only a preparation, is a consciousness in which it is impossible to do anything without the Divine; for then, if you are without the Divine, the very source of your action disappears; knowledge, power, all are gone. But so long as you feel that the powers you use are your own, you will not miss the Divine support. (The Mother, 28 April 1929) <ref>http://incarnateword.in/cwm/03/28-april-1929#p14</ref>

<div style="color: #000000;">This is one of the things one discovers gradually as the body becomes ready for transformations. It is quite a remarkable instrument in the see that it can experience two contraries at the same time. There is a certain state of body-consciousness which brings things together, totalises things that in other states of consciousness alternate or even in certain others oppose each other. But if one has reached up there, in the vital and the mind, a development sufficient for harmonising opposites (that of course, is quite indispensable), when one has succeeded in doing this, there are moments when it alternates, you see, one thing comes after the other, while what is remarkable in the consciousness of the body is that it can feel ("feel", can we say "feel"?—"experience"—the word "aware" expresses it best) all things simultaneously, as though you were hot and cold at once, as though you were active and passive at once, and everything becomes like that. Then you begin to grasp the totality of movements in the cells. It is something much more concrete naturally, but much more perfect in the body than in any other part of the being. This means that if things continue in this way, it will be proved that the physical, material instrument is the most perfect of all. That is why perhaps it is the most difficult to transform, to perfect. But of all, it is the one most capable of perfection. (The Mother, 21 April 1954) <ref>http://incarnateword.in/cwm/06/21-april-1954#p31</ref></div>=Process==

<span style="background-color: transparent; color: #000000;">Be on your guard against the wrath of the body. Control your actions, ==By Education and leaving behind wrong ways of acting, practise perfect conduct in action. <ref>http://incarnateword.in/cwm/03/anger#p10</ref></span>Training===

<span style=If you said to yourself, my children, "background-color: transparent; color: #000000;We want to be as perfect instruments as possible to express the divine Will in the world">One who aspires , then for this instrument to the ineffable Peacebe perfect, it must be cultivated, one whose mind is awakenededucated, whose thoughts are trained. It must not entangled in the net be left like a shapeless piece of desirestone. When you want to build with a stone you chisel it; when you want to make a formless block into a beautiful diamond, that one you chisel it. Well, it is said the same thing. When with your brain and body you want to be "bound upstream" make a beautiful instrument for the Divine, you must cultivate it, sharpen it, refine it, complete what is missing, perfect what is there. (towards perfectionThe Mother, 13 May 1953). <ref>http://incarnateword.in/cwm/0305/pleasure13-may-1953#p10p18</ref></span>

<span style="background-color: transparent; color: #000000;">As for the question about the illness, perfection in the physical plane is indeed part of the ideal of the Yoga, but it is the last item and, so long as the fundamental change has not been made in the material consciousness to which the body belongs, one may have a certain perfection on other planes without having immunity in the body. <ref><u>http://incarnateword.in/cwsa/31/illness-and-health#p57</u></refcenter>~</spancenter>

<span style="background-color: transparent; color: #000000;">Transformation and the Body : The supramental perfection means that the body becomes conscious, is filled with way to attain to this perfect consciousness and that as this is the Truth to increase your actual consciousness all beyond its actionspresent grooves and limits, functionings etcto educate it, to open it to the Divine Light and to let the Divine Light work in it fully and freely. become by But the power Light can do its full and unhindered work only when you have got rid of the consciousness within it harmoniousall craving and fear, when you have no mental prejudices, luminousno vital preferences, right and true—without ignorance no physical apprehensions or attractions to obscure or disorderbind you. (The Mother, 30 June 1929) <ref>http://incarnateword.in/cwsacwm/2803/transformation30-andjune-the-body1929#p3p8</ref></span>

<span style="background-color: transparent; color: #000000;">When Fundamentally, whatever be the body has learned path one follows—whether the art path of constantly progressing towards an increasing perfectionsurrender, consecration, we shall knowledge—if one wants it to be well on the perfect, it is always equally difficult, and there is but one way to overcoming the inevitability , one only, I know of death. only one: that is perfect sincerity, but perfect sincerity! (The Mother, 16 January 197212 May 1954) <ref>http://incarnateword.in/cwm/1606/1612-januarymay-19721954#p1p34</ref></span>

<span style="color: #000000;">We are on earth in order to progress and to perfect ourselves in the course ==By Becoming Conscious of many successive lives. What we cannot do this time, we shall do next time; and every progress we make this time will help us then. (The Mother, 15 November 1971) <ref><u>http://incarnateword.in/cwm/17/15-november-1971#p1</u></ref></span>Oneself===

<span style="color: #000000;">Ah! No. You are looking from To work for your perfection the wrong side. They could escape dying only if their body did not decay. It is just because their body decays that they die. It first step is because their body becomes useless that they die. If they are not to die, their body should not become useless. This is just the contrary. It is precisely because the body decays, declines and ends in a complete degradation that death becomes necessary. But if the body followed the progressive movement of the inner being, if it had the same sense conscious of progress and perfection as the psychic being, there would be no necessity for it to die. One year added to another need not bring a deterioration. It is only a habit of Nature. It is only a habit of what is happening at this moment. And that is exactly the cause of death. One can foresee quite well, on the contrary, that the movement for perfection which is at the beginning of life might continue under another form. I have already told you that one does not foresee an uninterrupted growth, for that would need changing the height of the houses after some time! But this growth in height may be changed into a growth in perfection: the perfection of the form. All the imperfections of the form may be gradually corrected, all the weaknesses replaced by strength, all the incapacities by skill. Why should it not be like this? You do not think in that way because you have the habit of seeing things otherwise. But there is no reason why this should not happenyourself. " (The Mother, 17 June 195313 January 1951) <ref><u>http://incarnateword.in/cwm/0504/1713-junejanuary-19531951#p36</u>p16</ref></span>

<span style="background-color: transparent; color: #000000;">But, you see, when our little humanity says three hundred years with the same body, you say: "Why! when I am fifty it already begins to decompose, so at three hundred it will be a horrible thing!" But it is not like that. If it is three hundred years with a body that goes on perfecting itself from year to year, perhaps when the three hundredth year is reached one will say: "Oh! I still need three or four hundred more to be what I want to be." If each year that passes represents a progress, a transformation, one would like to have more and more years in order to be able to transform oneself more and more. When something is not exactly as you want it to be—take, for example, simply one of the things I have just described, say, plasticity or lightness or elasticity or luminosity, and none of them is exactly as you want it, then you will still need at least two hundred years more so that it may be accomplished, but you never think: "How is it? It is still going to last two hundred years more!" On the contrary, you say: "Two hundred years more are absolutely necessary so that it may be truly done." And then, when all is done, when all is perfect, then there is no longer any question of years, for you are immortal. (The Mother, 20 May 1953) <ref><u>http://incarnateword.in/cwm/05/20-may-1953#p44</u></refcenter>~</spancenter>

<div style="color: #000000;">Why do you say that sensitivity is the sign of a strong ego? It does not seem If in passing from one domain to be evident at all. Moreover, there are many different kinds of sensitivity: some stem another we renounce what has already been given us from weaknesseagerness for our new attainment, others—the best—are the result of refinement. The ego generally governs the development of the individual, but the most developed individualities are not necessarily those if in whom reaching the ego is strongest—on mental life we cast away or belittle the contrary. As the individuality perfects itself, the power of the ego diminishes, and indeed it is by perfecting himself that the individual arrives at that state of divinisation physical life which liberates him from the ego. (The Mother, 2 September 1964) <ref><u>http://incarnateword.in/cwm/16/2-september-1964#p3</u></ref></div> <span style="background-color: transparent; color: #000000;"></span><span style="background-color: transparent; color: #0066cc;"></span> <span style="background-color: transparent; color: #000000;">Never forget that here it is for the perfection of the work that we are strivingour basis, not for the satisfaction of the ego.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/13/organisation-and-work#p55</u></ref></span> <span style="background-color: transparent; color: #000000;">The egoism of the instrument can be as dangerous or more dangerous to spiritual progress than if we reject the egoism of the doer. The ego-sense is contrary to spiritual realisation, so how can any kind of ego be a thing to be encouraged? As for the magnified ego, it is one of the most perilous obstacles to release mental and perfection. There should be no big I, not even a small one.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.physical in/cwsa/31/ego-and-its-forms#p54</u></ref></span><span style="background-color: transparent; color: #000000;">If you think there is no ego or desire in you, only pure devotion, that shows a great unconsciousness. To be free from ego and desire is a condition which needs a high siddhi in Yoga—even many Yogis of a great spiritual attainment are not free from it. For a sadhak at your stage of development to think he is free from ego and desire is our attraction to blind himself and prevent the clear perception of one's own nature movements which is necessary for progress towards spiritual perfection.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/31/ego-and-its-forms#p74</u></ref></span> <span style="background-color: transparent; color: #000000;">This vairagya, or loss of zestwe do not fulfil God integrally, as you have yourself said, began before you came here. I have indeed laid some stress on nor satisfy the conquest conditions of sex, for obvious reasons; but I have hardly laid a compulsory stress on anything else. Certainly, I have not encouraged you to lose joy in vital creativeness; I have only held up the ideal of turning it towards the Divine and away from the ego. To keep the vital full of life and energy and to trust mainly to the inner growth and the descent of a higher consciousness for a change, using the will too but for His self-mastery, not for suppression, but for subordination of the lower to the higher, has been my teachingmanifestation. The turn to vairagya, to tapasya of an ascetic kind was the impulse of something in your own nature; it insisted on its necessity just as a part of the vital insisted on its opposite: even it condemned my suggestion of something less grim and strenuous as an easy-going absence of aspiration etc. I We do not say that vairagya and tapasya are not ways to reach the Divine, but done like that they are painful ways and long; if one takes them, one must be determined and go through. For one part to push all zest out of the vital and for the other </span><span style="background-color: transparent; color: #000000;">to regret and say, why did I ever do it, will never do. And it is in this kind of tapasya that perfection or at least become perfect purification is demanded before there can be any realisation. I have never said that for my Yoga; the only thing I insist upon is some faith, inner surrender and opening of oneself to receive,—not absolute, but just sufficient. Experience has to begin long before perfect purification and from experience to experience one comes to realisation and through realisation to more and more perfection; anything that can be called real perfection can only come at shift the end. But there is something in you that is impatient field of gradualness, of small mercies; its motto seems to be all our imperfection or nothingat most attain a limited altitude.</span><ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p9</ref> == The Mundane & Divine Perfection == <span style="background-color: transparent; color: #000000;">A divine perfection of the human being is our aim. We must know then first what are the essential elements that constitute man's total perfection; secondly, what However high we mean by a divine as distinguished from a human perfection of our being. That man as a being is capable of self-development and of some approach at least to an ideal standard of perfection which his mind is able to conceive, fix before it and pursue, is common ground to all thinking humanitymay climb, even though it may be only the minority who concern themselves with this possibility as providing the one most important aim of life. But by some the ideal is conceived as a mundane change, by others as a religious conversion.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/24/the-integral-perfection#p1</u></ref></span><span style="background-color: transparent; color: #000000;">The mundane perfection is sometimes conceived of as something outward, social, a thing of action, a more rational dealing with our fellow-men and our environment, a better and more efficient citizenship and discharge of duties, a better, richer, kindlier and happier way of living, with a more just and more harmonious associated enjoyment of the opportunities of existence. By others again a more inner and subjective ideal is cherished, a clarifying and raising of the intelligence, will and reason, a heightening and ordering of power and capacity in the nature, a nobler ethical, a richer aesthetic, a finer emotional, a much healthier and better-governed vital and physical being. Sometimes one element is stressed, almost to the exclusion of the rest; sometimes, in wider and more wellNon-balanced minds, the whole harmony is envisaged as a total perfection. A change of education and social institutions is the outward means adopted or an inner self-training and development is preferred as the true instrumentation. Or the two aims may be clearly united, the perfection of the inner individual, the perfection of the outer living.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/24/the-integral-perfection#p2</u></ref></span> <div style="color: #000000;">We knowBeing itself, we have said this many a time, that all work is a prayer made with the body and that the true attitude in work is an offering to the Divine. Well, this was satisfied with the way the thing was done. For I was looking on, to see, as I said, climb ill if there were things which were not as they should have been. But in any case, to the eye of this consciousness which was looking on, it was satisfying. Materially, you see, I said, "In the outer human consciousness this can be done much better." That of course is understood, we haven't reached the height of perfection, far from that, but it must also be said that it is only a very small part of forget our activity... that we are trying much more than this, that it is only one of the movements of our sadhana, you see. We are busy with many other things besides this... one thing among many others..base. and to put up something like this according Not to abandon the accomplishment which the laws of human perfection demand, infinitely more time, infinitely more work and infinitely more means would have been necessary. But we are not seeking an exclusive perfection in one thing or another, we are trying lower to make everything go forward together to a common, integral perfection. And these things have their place and importanceitself, but they don't have an exclusive place and importance. Therefore, from the external point of view, one may criticise and find something to say and all that; but transfigure it is not that, in the true point of view. Inwardly, it is well. (The Mother, 30 November 1955) <ref><u>http://incarnateword.in/cwm/07/30-november-1955#p28</u></ref></div> <span style="background-color: transparent; color: #000000;"></span><span style="background-color: transparent; color: #0066cc;"></span><span style="background-color: transparent; color: #000000;">The divine existence is light of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity higher to which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer partshave attained, is the condition true divinity of an integral libertynature. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/2321/the-synthesisdestiny-of-the-systemsindividual#p19</u></ref></span> == Perfection of All Kinds == <span style="background-color: transparent; color: #000000;">Perfection of all kinds is indeed good, as it is the sign of the pressure of the consciousness in the material world towards full self-expression in this or that limit, on this or that level. In a certain sense it is an urge of the Divine itself hidden in forms that tends in the lesser degrees of consciousness towards its own increasing self-revelation. Perfection of an object or a scene in inanimate Nature, animate perfection of strength, speed, physical beauty, courage or animal fidelity, affection, intelligence, perfection of art, music, poetry, literature,—perfection of the intellect in any kind of mental activity, the perfect statesman, warrior, artist, craftsman,—perfection in vital force and capacity, perfection in ethical qualities, character, temperament,—all have their high value, their place as rungs in the ladder of evolution, the seried steps of the spirit's emergence. If one likes to call that spiritual because of this hidden urge behind it one can do so; it can at least be regarded as a preparation for the secret spirit's emergence. But thought and knowledge can only proceed by making the necessary distinctions. Much confusion is created by neglecting them. This mental idealism, ethical development, religious piety and fervour, occult </span><span style="background-color: transparent; color: #000000;">powers and feats have all been taken as spirituality and the spiritual evolution kept tied to the moorings of the planes of lesser consciousness which do indeed prepare the soul by experience for the spiritual consciousness but are not themselves that. For perfection can only become truly spiritual when it is founded on the awakened spiritual consciousness and takes on its peculiar essence.</span> <ref><u>http://incarnateword.in/cwsa/28/idealism-and-spirituality#p1</u>p9</ref>

<div style="color: #000000;">"The supramental world has to be formed or created in us by the Divine Will as the result of a constant expansion and self-perfecting." (The Mother, 27 June 1956) <ref><u>http://incarnateword.in/cwm/08/27-june-1956#p31</u></ref></div><span style="background-color: transparent; color: #000000;"></span><span style="background-color: transparent; color: #0066cc;"center>~</spancenter>

<span style="background-color: transparent; color: #000000;">Moral perfection is In the process of this change there must be by the very necessity of the effort two stages of its working. First, there will be the personal endeavour of the human being, as soon as he becomes aware by his soul, mind, heart of this divine possibility and turns towards it as the true object of life, to prepare himself for it and to have get rid of all the qualities in him that are considered moral: to have no defects, never belongs to make a mistakelower working, never of all that stands in the way of his opening to errthe spiritual truth and its power, so as to possess by this liberation his spiritual being and turn all his natural movements into free means of its self-expression… The second stage of this Yoga will therefore be always what one conceives to be a persistent giving up of all the action of the nature into the hands of this greater Power, a substitution of its influence, possession and working for the bestpersonal effort, until the Divine to have all whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the virtuesbeing. (The Mother, 1 October 1958) <ref>http://incarnateword.in/cwmcwsa/0924/1the-octoberintegral-1958#p3perfection?search=perfection</ref> </span>

<div style="color: #000000;"center>The way to attain to this perfect consciousness is to increase your actual consciousness beyond its present grooves and limits, to educate it, to open it to the Divine Light and to let the Divine Light work in it fully and freely. But the Light can do its full and unhindered work only when you have got rid of all craving and fear, when you have no mental prejudices, no vital preferences, no physical apprehensions or attractions to obscure or bind you. (The Mother, 30 June 1929) <ref><u>http://incarnateword.in/cwm/03/30-june-1929#p8</u></ref>~</divcenter>

<span style="backgroundThis power of the soul over its nature is of the utmost importance in the Yoga of self-color: transparentperfection; color: #000000;">Ignorance is dispelled if it did not exist, we could never get by a growing consciousnessconscious endeavour and aspiration out of the fixed groove of our present imperfect human being; what you need is consciousness and always more consciousnessif any greater perfection were intended, a consciousness pure, simple and luminouswe should have to wait for Nature to effect it in her own slow or swift process of evolution. In the light lower forms of being the soul accepts this perfected consciousnesscomplete subjection to Nature, things appear but as they are and not as they want it rises higher in the scale, it awakes to appear. It is like a screen faithfully recording all things as they pass. You see there what is luminous and what is dark, what is straight and what is crooked. Your consciousness becomes a screen or mirrorsense of something in itself which can command Nature; but this it is only when you are in it arrives at self-knowledge that this free will and control becomes a state complete reality. The change effects itself through process of contemplationnature, a mere observer; when you are activenot therefore by any capricious magic, it but an ordered development and intelligible process. When complete mastery is like gained, then the process by its self-effective rapidity may seem a searchlight. You have only miracle to turn the intelligence, but it onstill proceeds by law of the truth of Spirit, if you want to see luminously —when the Divine within us by close union of our will and being with him takes up the Yoga and examine penetratingly anything in any placeacts as the omnipotent master of the nature. (The MotherFor the Divine is our highest Self and the self of all Nature, 30 June 1929)</span>the eternal and universal Purusha. <ref>http://incarnateword.in/cwmcwsa/0324/30the-psychology-of-juneself-1929perfection#p7p8</ref>

<span style="background-color: transparent; color: #000000;"center>This power of the soul over its nature is of the utmost importance in the Yoga of self-perfection; if it did not exist, we could never get by conscious endeavour and aspiration out ~</span><span style="background-color: transparent; color: #000000;">of the fixed groove of our present imperfect human being; if any greater perfection were intended, we should have to wait for Nature to effect it in her own slow or swift process of evolution. In the lower forms of being the soul accepts this complete subjection to Nature, but as it rises higher in the scale, it awakes to a sense of something in itself which can command Nature; but it is only when it arrives at self-knowledge that this free will and control becomes a complete reality. The change effects itself through process of nature, not therefore by any capricious magic, but an ordered development and intelligible process. When complete mastery is gained, then the process by its self-effective rapidity may seem a miracle to the intelligence, but it still proceeds by law of the truth of Spirit,—when the Divine within us by close union of our will and being with him takes up the Yoga and acts as the omnipotent master of the nature. For the Divine is our highest Self and the self of all Nature, the eternal and universal Purusha.</span><span style="background-color: transparent; color: #0066cc;"> <ref><u>http://incarnateword.in/cwsa/24/the-psychology-of-self-perfection#p8</u></ref></spancenter>

== Perfect Individual =By Learning to be a Witness===

<div style="color: #000000;">A child should never ...we find ourselves to be scolded. I am accused not the mind, but a mental being who stands behind the action of speaking ill the embodied mind, not a mental and vital personality,—personality is a composition of parents! But I have seen them at workNature, you see—but a mental Person, and I know that ninety per cent manomaya puruṣa. We become aware of parents snub a child being within who comes spontaneously to confess a mistake: "You are very naughtytakes his stand upon mind for self-knowledge and world-knowledge and thinks of himself as an individual for self-experience and world-experience, for an inward action and an outward-going action, but is yet different from mind, life and body. Go awayFirst, I am busy"—instead he has the intuition of himself as someone observing the action of listening to the child with patience mind; it is something which is going on in him and explaining to yet before him where as an object of his fault liesregarding knowledge. This self-awareness is the intuitive sense of the witness Purusha, how he ought to have actedsākṣī. And Witness Purusha is a pure consciousness who watches Nature and sees it as an action reflected upon the childconsciousness and enlightened by that consciousness, who had come but in itself other than it.To enter into identity with good intentionsthat Spirit must then be his way to control and lordship. He can do it passively by a sort of reflection and receiving in his mental consciousness, but then he is only a mould, channel or instrument, not a possessor or participant in the power. He can arrive at identity by an absorption of his mentality in inner spiritual being, goes away quite hurtbut then the conscious action ceases in a trance of identity. To be active master of the nature he must evidently rise to some higher supramental poise where there is possible not only a passive, but an active identity with the feeling: "Why am I treated thus?" Then controlling spirit. To find the child sees his parents are not perfect—which is obviously true way of them today—he sees that they are wrong rising to this greater poise and says to himself: "Why does he scold mebe self-ruler, Swarat, he is like me!" (The Mother, 8 January 1951) a condition of his perfection.<ref><u>http://incarnateword.in/cwmcwsa/0424/8the-perfection-of-the-januarymental-1951#p31</u>being?search=perfection</ref></div>

<span style="background-color: transparent; color: #000000;">In the Dhammapada: a supreme disinterestedness and a supreme liberation is to follow the discipline of self-perfection, the march of progress, not with a precise end in view but because this march of progress is the profound law and the purpose of earthly life, the truth of universal existence and because you put yourself in harmony with it, spontaneously, whatever the result may be.</span><span style="background-color: transparent; color: #0066cc;"> <ref><u>http://incarnateword.in/cwm/03/the-brahmin#p43</u></ref></span><span style="background-color: transparent; color: #000000;">If this is our evolutionary destiny, it remains for us to see where we stand at this juncture in the evolutionary progression,—a progression which has been cyclic or spiral rather than in a straight line or has at least journeyed in a very zigzag swinging curve of advance,—and what prospect there is of any turn towards a decisive step in the near or measurable future. In our human aspiration towards a personal perfection and the perfection of the life of the race the elements of the future evolution are foreshadowed and striven after, but in a confusion of half-enlightened knowledge; there is a discord between the necessary </span><span styleBy Developing Detachment="background-color: transparent; color: #000000;">elements, an opposing emphasis, a profusion of rudimentary unsatisfying and ill-accorded solutions. These sway between the three principal preoccupations of our idealism,—the complete single development of the human being in himself, the perfectibility of the individual, a full development of the collective being, the perfectibility of society, and, more pragmatically restricted, the perfect or best possible relations of individual with individual and society and of community with community. An exclusive or dominant emphasis is laid sometimes on the individual, sometimes on the collectivity or society, sometimes on a right and balanced relation between the individual and the collective human whole. One idea holds up the growing life, freedom or perfection of the human individual as the true object of our existence,—whether the ideal be merely a free self-expression of the personal being or a self-governed whole of complete mind, fine and ample life and perfect body, or a spiritual perfection and liberation. In this view </span><span style="background-color: transparent; color: #000000;">society is there only as a field of activity and growth for the individual man</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">and serves best its function when it gives as far as possible a wide room, ample means, a sufficient freedom or guidance of development to his thought, his action, his growth, his possibility of fullness of being. </span><span style="background-color: transparent; color: #0066cc;"> <ref><u>http://incarnateword.in/cwsa/22/the-divine-life#p34</u></ref></span>

It is, then, this spiritual fulfilment The seeker of the urge integral state of knowledge must be free from attachment to individual perfection action and an inner completeness equally free from attachment to inaction. Especially must any tendency to mere inertia of being mind or vitality or body be surmounted, and if that we mean first when we speak of a divine life. It habit is found growing on the first essential condition nature, the will of the Purusha must be used to dismiss it. Eventually, a perfected state arrives when the life on earth, and we are therefore right in making the utmost possible individual perfection our first supreme business. The perfection body perform as mere instruments the will of the spiritual and pragmatic relation of Purusha in the mind without any strain or attachment, without their putting themselves into the individual action with all around him that inferior, eager and often feverish energy which is our second preoccupationthe nature of their ordinary working; they come to work as forces of Nature work without the solution fret and toil and reaction characteristic of this second desideratum lies life in a complete universality and oneness with all life upon earth which the body when it is the other concomitant result not yet master of an evolution into the gnostic consciousness and naturephysical. But there still remains the third desideratumWhen we attain to this perfection, a new worldthen action and inaction become immaterial, a change in since neither interferes with the total life freedom of humanity the soul or, at draws it away from its urge towards the least, a new perfected collective life Self or its poise in the earth-natureSelf. This calls for the appearance not only But this state of isolated evolved individuals acting perfection arrives later in the unevolved mass, but Yoga and till then the law of many gnostic individuals forming moderation laid down by the Gita is the best for us; too much mental or physical action then is not good since excess draws away too much energy and reacts unfavourably upon the spiritual condition; too little also is not good since defect leads to a new kind habit of beings inaction and a new common life superior even to an incapacity which has afterwards to the present individual and common existencebe surmounted with difficulty. A collective life Still, periods of this kind must obviously constitute itself on the same principle absolute calm, solitude and cessation from works are highly desirable and should be secured as often as the life possible for that recession of the gnostic individualsoul into itself which is indispensable to knowledge. <ref><u>http://incarnateword.in/cwsa/2223/the-divinerelease-from-subjection-to-lifethe-body#p19</u>p8</ref>

== Perfection in Work =By Developing Equality===

<span style="background-color: transparent; color: #000000;">You will become more and more perfect The calm established in your work as the consciousness growswhole being must remain the same whatever happens, increasesin health and disease, widens in pleasure and is enlightened.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/14/progress-pain, even in the strongest physical pain, in good fortune and-perfection-misfortune, our own or that of those we love, in-work#p1</u></ref></span><span style="background-color: transparent; color: #000000;">In all actionsuccess and failure, honour and insult, praise and blame, all work justice doneto us or injustice, everything that ordinarily affects the degree of perfection depends upon mind. If we see unity everywhere, if we recognise that all comes by the degree of consciousness.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.divine will, see God in all, in/cwm/14/progress-and-perfection-our enemies or rather our opponents in-work#p3</u></ref></span><span style="background-color: transparent; color: #000000;">Perfection the game of life as well as our friends, in the work must be powers that oppose and resist us as well as the aimpowers that favour and assist, but it is only by a very patient effort that this can be obtained.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/14/progress-all energies and forces and-perfection-in-work#p19</u></ref></span><span style="background-color: transparent; color: #000000;">Open yourself more happenings, and more if besides we can feel that all is undivided from our self, all the world one with us within our universal being, then this attitude becomes much easier to the Divine's force heart and your work will progress steadily towards perfection.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnatewordmind.But even before we can attain or are firmly seated in/cwm/14/progress-and-perfection-that universal vision, we have by all the means in-work#p21</u></ref></span><span style="background-color: transparent; color: #000000;">Let nothing short of perfection be your ideal in work and you are sure our power to become a true instrument of the Divine.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/14/progress-insist on this receptive and-perfection-in-work#p25</u></ref></span><span style="background-color: transparent; color: #000000;">There must be order active equality and harmony in workcalm. Even what is apparently the most insignificant thing must be done with perfect perfection, with a sense something of cleanlinessit, beautyalpam api asya dharmasya, harmony and order.</span><span style="background-color: transparentis a great step towards perfection; color: #0066cc;"><ref><u>http://incarnateword.a first firmness in/cwm/14/progress-and-it is the beginning of liberated perfection-in-work#p26</u></ref></span><span style="background-color: transparent; color: #000000;">The perfection its completeness is the perfect assurance of a rapid progress in all the work done is much more important than its bulk or the bigness other members of its scopeperfection.</span><span style="background-color: transparentFor without it we can have no solid basis; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/14/progress-and-perfection-in-work#p38</u></ref></span><span style="background-color: transparent; color: #000000;">In worksby the pronounced lack of it we shall be constantly falling back to the lower status of desire, ego, duality, aspiration towards Perfection is true spiritualityignorance.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwmcwsa/1424/progressthe-andaction-perfectionof-in-workequality#p45</u>p5</ref></span>

=== Practical Tips for Perfection in Work By Purification of Nature===

<span style="background...purification is an essential means towards self-colorperfection. All these impurities and inadequacies result in various kinds of limitation and bondage: transparent; color: #000000;">Do not worry about mistakes in work. Often you imagine that things are badly done by you when really you have done them very well; but even if there are mistakestwo or three primary knots of the bondage, it —ego is nothing to the principal knot,—from which the others derive. These bonds must be sad got rid of; purification is not complete till it brings aboutliberation. Let Besides, after a certain purification and liberation has been effected, there is still the consciousness grow—only in conversion of the divine consciousness is there an entire perfection. The more you surrender purified instruments to the Divinelaw of a higher object and utility, a large, real and perfect order of action. By the conversion man can arrive at a certain perfection of fullness of being, calm, power and knowledge, even a greater vital action and more will there be the possibility perfect physical existence. One result of this perfection in youis a large and perfected delight of being, Ananda.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/2924/practicalthe-concernsperfection-inof-the-work#p39</u></ref></span><span style="backgroundmental-color: transparent; color: #000000;">Someone who is learning to paint or play music or write and does not like to have his mistakes pointed out by those who already know—how is he to learn at all or reach any perfection of techniquebeing?</span><span stylesearch="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/29/practical-concerns-in-work#p45</u>perfection</ref></span>

== Perfection The divine existence is of the nature not only of freedom, but of purity, beatitude and Interperfection. An integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga. <ref>http://incarnateword.in/cwsa/23/the-synthesis-of-the-relation with Others ==systems#p19</ref>

<span style="background-color: transparent; color: #000000;">...</span><span style="background-color: transparent; color: #000000;"> </span><span style="background-color: transparent; color: #000000;">man is separated in his mind, his life, his body from the universal and therefore, even as he does not know himself, is equally and even more incapable of knowing his fellow-creatures. He forms by inferences, theories, observations and a certain imperfect capacity </span><span styleBy Cultivating Faith="background-color: transparent; color: #000000;">of sympathy a rough mental construction about them; but this is not knowledge. Knowledge can only come by conscious identity, for that is the only true knowledge,—existence aware of itself. We know what we are so far as we are consciously aware of ourself, the rest is hidden; so also we can come really to know that with which we become one in our consciousness, but only so far as we can become one with it. If the means of knowledge are indirect and imperfect, the knowledge attained will also be indirect and imperfect. It will enable us to work out with a certain precarious clumsiness but still perfectly enough from our mental standpoint certain limited practical aims, necessities, conveniences, a certain imperfect and insecure harmony of our relations with that which we know; but only by a conscious unity with it can we arrive at a perfect relation. Therefore we must arrive at a conscious unity with our fellow-beings and not merely at the sympathy created by love or the understanding created by mental knowledge, which will always be the knowledge of their superficial existence and therefore imperfect in itself and subject to denial and frustration by the uprush of the unknown and unmastered from the subconscient or the subliminal in them and us. But this </span><span style="background-color: transparent; color: #000000;">conscious oneness can only be established by entering into that in which we are one with them, the universal</span>style="background-color: transparent; color: #000000;"><nowiki>; and the fullness of the universal exists consciently only in that which is superconscient to us, in the Supermind: for here in our normal being the greater part of it is subconscient and therefore in this normal poise of mind, life and body it cannot be possessed. The lower conscious nature is bound down to ego in all its activities, chained triply to the stake of differentiated individuality. The Supermind alone commands unity in diversity. </nowiki><ref>http://incarnateword.in/cwsa/21/the-problem-of-life#p9</ref><span style="background-color: #eeeeee; color: #333333;">

<span style="background-color: transparent; color: #000000;">To make There is one kind of faith demanded as indispensable by the effort for one's own perfection integral Yoga and not to that may be disturbed by any mistake described as faith in God and the Shakti, faith in the presence and power of the Divine in us and the world, a faith that all in others but reply the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and that by a silent will for their firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection also is always the right attitude.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/3124/problemsfaith-inand-human-relations#p9</u>shakti?search=perfection</ref></span>

<span style="background-color: transparent; color: #000000;">You stop short at the perfection that others should realise and you are seldom conscious of the goal you should be pursuing yourself. If you are conscious of it, well then, begin with the work which is given to you, that is to say, realise what you have to do and do not concern yourself with what others do, because, after all, it is not your business. And the best way to the true attitude is simply to say, "All those around me, all the circumstances of my life, all the people near me, are a mirror held up to me by the Divine Consciousness to show me ==By Silencing the progress I must make. Everything that shocks me in others means a work I have to do in myself." </span><span styleMind="background-color: transparent; color: #0066cc;"> <ref><u>http://incarnateword.in/cwm/10/aphorism-8#p15</u></ref></span><span style="background-color: transparent; color: #000000;">And perhaps if one carried true perfection in oneself, one would discover it more often in others.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/10/aphorism-8#p16</u></ref></span>

<span style="background-color: transparent; color: #000000;">For the awakened individual the realisation There is a world of his truth of being ideas without form and his inner liberation and perfection it is there that you must be his primary seeking,—first, because that enter if you want to seize what is behind the call words. So long as you have to draw your understanding from the forms of words, you are likely to fall into much confusion about the Spirit within him, true sense; but also because it is only by liberation and perfection and realisation if in a silence of your mind you can rise into the truth of being that man can arrive world from which ideas descend to take form, at truth of livingonce the real understanding comes. A perfected community also can exist only by the perfection If you are to be sure of its individualsunderstanding one another, you must be able to understand in silence. There is a condition in which your minds are so well attuned and perfection can come only by harmonised together that one perceives the discovery and </span><span style="background-color: transparent; color: #000000;">affirmation in life by each thought of his own spiritual being and the discovery by all other without any necessity of their spiritual unity and a resultant life unitywords. There can But if there is not this attunement, there will always be no real perfection for us except by our inner self and truth some deformation of spiritual existence taking up all truth your meaning, because to what you speak the other mind supplies its own significance. I use a word in a certain sense or shade of the instrumental existence its sense; you are accustomed to put into itself and giving to it onenessanother sense or shade. Then, evidently, you will understand, integrationnot my exact meaning in it, harmonybut what the word means to you. As our This is true not of speech only real freedom is , but of reading also. If you want to understand a book with a deep teaching in it, you must be able to read it in the discovery mind's silence; you must wait and disengagement of let the expression go deep inside you into the spiritual Reality within us, so our only means of true perfection is region where words are no more and from there come slowly back to your exterior consciousness and its surface understanding. But if you let the sovereignty words jump at your external mind and try to adapt and self-effectuation of adjust the spiritual Reality two, you will have entirely missed their real sense and power. There can be no perfect understanding unless you are in all union with the elements unexpressed mind that is behind the centre of our natureexpression.</span>(The Mother, 26 May 1929) <ref>http://incarnateword.in/cwsacwm/2203/the26-divinemay-life1929#p37p21</ref>

<span style="background-color: transparent; color: #000000;">We have to recognise once more Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the individual exists not in himself alone but in Brahman and supports by it with the same divine tolerance and the collectivity same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that individual perfection and liberation are work in the universe. It is not , therefore, the whole sense truth of God's intention the Silence to say that it is in its nature a rejection of the worldcosmic activity. The free use apparent incompatibility of our liberty includes also the liberation of others and two states is an error of mankind; the perfect utility limited Mind which, accustomed to trenchant oppositions of our perfection is, having realised in ourselves affirmation and denial and passing suddenly from one pole to the divine symbolother, is unable to reproduce, multiply conceive of a comprehensive consciousness vast and ultimately universalise it strong enough to include both in othersa simultaneous embrace.</span><span style="background-color: transparentThe Silence does not reject the world; color: #0066cc;">it sustains it. Or rather it supports with an equal impartiality the activity and the withdrawal from the activity and approves also the reconciliation by which the soul remains free and still even while it lends itself to all action. <ref><u>http://incarnateword.in/cwsa/2321/thereality-threefold-lifeomnipresent#p30</u>p5</ref></span>

<span style="background-color: transparent; color: #000000;">The best way of helping others is Difficulties on the Path to transform oneself. Be perfect and you will be in a position to bring perfection to the world.</span><span stylePerfection="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwm/14/helping-others-and-the-world#p12</u></ref></span>

<span style="background-color: transparent; color: #000000;">There No man is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestationsperfect; to find that truth and Reality and live in it, achieve the most perfect manifestation vital is there and formation possible of it, must be the secret of perfection whether of individual or communal being. This Reality ego is there within each thing and gives to each of its formations its power of being and value of beingprevent it. The universe It is a manifestation only when there is the total transformation of the Reality, external and there is a truth of the universal existence, a Power of cosmic internal being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in down to the universevery subconscient, and there that perfection is a truth and self of humanity, a human spirit, a destiny of human lifepossible. Till then imperfection will remain as our common heritage. </span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/2231/the-divinesubconscient-lifeand-the-integral-yoga#p36</u>p2</ref></span>

<span style="background-color: transparent; color: #000000;">Man, too, becomes perfect only when he has found within himself that absolute calm and passivity The egoism of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within instrument can perceive always welling out from its silence be as dangerous or more dangerous to spiritual progress than the perennial supply egoism of the energies that work in the universedoer. It The ego-sense is notcontrary to spiritual realisation, therefore, the truth so how can any kind of ego be a thing to be encouraged? As for the Silence to say that magnified ego, it is in its nature a rejection one of the cosmic activity. The apparent incompatibility of the two states is an error of the limited Mind which, accustomed most perilous obstacles to trenchant oppositions of affirmation release and denial and passing suddenly from one pole to the otherperfection. There should be no big I, is unable to conceive of a comprehensive consciousness vast and strong enough to include both in a simultaneous embrace. The Silence does not reject the world; it sustains it. Or rather it supports with an equal impartiality the activity and the withdrawal from the activity and approves also the </span><span style="background-color: transparent; color: #000000;">reconciliation by which the soul remains free and still even while it lends itself to all actiona small one.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/2131/realityego-omnipresentand-its-forms#p5</u>p54</ref></span>

The thing to which he has given his assent and set his mind and heart and will to achieve, the divine perfection of the whole human being, is apparently an impossibility to the normal intelligence, since it is opposed to the actual facts of life and will for long be contradicted by immediate experience, as happens with all far-off and difficult ends, and it is denied too by many who have spiritual experience but believe that our present nature is the sole possible nature of man in the body and that it is only by throwing off the earthly life or even all individual existence that we can arrive at either a heavenly perfection or the release of extinction.<ref>http://incarnateword.in/cwsa/24/faith-and-shakti?search== Some Topics on Perfection ==perfection</ref>

<span style="background-colorIn the lower grades of the ascension the new assumption, the integration into a higher principle of consciousness, remains incomplete: transparentthe mind cannot wholly mentalise life and matter; color: #000000there are considerable parts of the life being and the body which remain in the realm of the submental and the subconscient or inconscient. This is one serious obstacle to the mind's endeavour towards the perfection of the nature;">You must not cherish for the continued share of the submental, the subconscient and inconscient in the government of the illusion activities, by bringing in another law than that if you want of the mental being, enables the conscious vital and the physical consciousness also to reject the law laid upon them by the mind and to follow their own impulses and instincts in defiance of the straight pathmental reason and the rational will of the developed intelligence. This makes it difficult for the mind to go beyond itself, if you are modestto exceed its own level and spiritualise the nature; for what it cannot even make fully conscious, if you seek puritycannot securely mentalise and rationalise, if you are disinterestedit cannot spiritualise, if you want to lead since spiritualisation is a solitary existence greater and more difficult integration. No doubt, by calling in the spiritual force, it can establish an influence and have a clear judgmentpreliminary change in some parts of the nature, things will become easyespecially in the thinking mind itself and in the heart which is nearest to its own province: but this change is not often a total perfection even within limits and what it does achieve is rare and difficult.... It The spiritual consciousness using the mind is quite employing an inferior means and, even though it brings in a divine light into the contrary! When you begin mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to advance towards inner work within restrictions; for the most part it can only regulate or check the lower action of the life and outer rigorously control the body, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfectionand transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the difficulties start at the same timemembers.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwmcwsa/0322/impuritythe-ascent-towards-supermind#p29</u>p16</ref></span>

<div style=== Morality, Diversity & Perfection ==="text-align: center;">

<div style="color: #000000;">If you have understood this, you will be ready to understand the difference, the great difference between spirituality and morality, two things that are constantly confused with each other. The spiritual life, the life of Yoga, has for its object to grow into the divine consciousness and for its result to purify, intensify, glorify and perfect what is in you. It makes you a power for manifesting of the Divine; it raises the character of each personality to its full value and brings it to its maximum expression; for this is part of One man’s perfection still can save the Divine plan. Morality proceeds by a mental construction and, with a few ideas of what is good and what is not, sets up an ideal type into which all must force themselves. This moral ideal differs in its constituents and its ensemble at different times and different places. And yet it proclaims itself as a unique type, a categoric absolute; it admits of none other outside itself; it does not even admit a variation within itselfworld. All are to be moulded according to its single ideal pattern, everybody is to be made uniformly and faultlessly the same. It is because morality is of this rigid unreal nature that it is in its principle and its working the contrary of the spiritual life. The spiritual life reveals the one essence in all, but reveals too its infinite diversity; it works for diversity in oneness and for perfection in that diversity. (The Mother, 4 August 1929) <ref><u>http://incarnateword.in/cwmcwsa/0334/4the-augustfinding-1929#p6</u>of-the-soul</ref></div>

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

<div style="color: #000000;">If there were no such resistanceDear reader, there would be nothing whatever to conquer if you notice any error in the world, for the world would be harmonious, a constant passage from one perfection to another instead of the conflict which it is—a game of hazards and various possibilities paragraph numbers in which the Divine faces real oppositionhyperlinks, real difficulty and often real temporary defeat on the way to the final victoryplease let us know by dropping an email at integral. It is just this reality of the whole play that makes it no mere jestedu. The Divine Will actually suffers distortion the moment it touches the hostile forces in the Ignorance. Hence we must never slacken our efforts to change the world and bring about a different order. We must be vigilant to co-operate with the Divine and not placidly think that whatever happens is always the best@gmail. All depends upon the personal attitude. &nbsp;<ref><u>http://incarnateword.in/cwm/03/knowledge-by-unity-with-the-divine-the-divine-will-in-the-world#p5</u></ref></div>com<div style="color: #0066cc;"></div>|}

=== Perfection & Harmony =References==

<span style="background-color: transparent; color: #000000;">It is possible to escape from the problem otherwise; for, admitting always the essential Presence, we can endeavour to justify the divinity of the manifestation by correcting the human view of perfection or putting it aside as a too limited mental standard. We may say that not only is the Spirit in things absolutely perfect and divine, but each thing also is relatively perfect and divine in itself, in its expression of what it has to express of the possibilities of existence, in its assumption of its proper place in the complete manifestation. Each thing is divine in itself because each is a fact and idea of the divine being, knowledge and will fulfilling itself infallibly in accordance with the law of that particular manifestation. Each being is possessed of the knowledge, the force, the measure and kind of delight of existence precisely proper to its own nature; each works in the gradations of experience decreed by a secret inherent will, a native law, an intrinsic power of the self, an occult significance. It is thus perfect in the relation of its phenomena to the law of its being; for all are in harmony with that, spring out of it, adapt themselves to its purpose according to the infallibility of the divine Will and Knowledge at work within the creature. It is perfect and divine also in relation to the whole, in its proper place in the whole; to that totality it is necessary and in it it fulfils a part by which the perfection actual and progressive of the universal harmony, the adaptation of all in it to its whole purpose and its whole sense is helped and completed. If to us things appear undivine, if we hasten to condemn this or that phenomenon as inconsistent with the nature of a divine being, it is because we are ignorant of the sense and purpose of the Divine in the world in its entirety. Because we see only parts and fragments, we judge of each by itself as if it were the whole, judge also the external phenomena without knowing their secret sense; but by doing so we vitiate our valuation of things, put on it the stamp of an initial and fundamental error. Perfection cannot reside in the thing in its separateness, for that separateness is an illusion; </span><span styleReferences ="background-color: transparent; color: #000000;">perfection is the perfection of the total divine harmony.</span> <ref><u>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p6</u></ref>