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Read Summary of '''[[Perfection Summary|Perfection]]'''
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= What is Perfection? =
 = What is '''Perfection? =in General'''
Perfection is all that we want to become in our highest aspiration. <ref>http://incarnateword.in/cwm/15/perfection#p10</ref>
The Divine is the perfection towards which we move. <refcenter>http://incarnateword.in/cwm/14/the-divine-and-man#p8~</refcenter>
Perfection Some people put perfection at the apex. It is something which lacks nothinggenerally thought that perfection is the maximum one can do. The divine But I say that perfection is not the Divine in His entiretyapex, which lacks nothingit is not an extreme. The divine perfection There is no extreme—whatever you may do, there is always the Divine as a wholepossibility of something better, from whom nothing has been taken away—so and it is just the opposite! For the moralists divine perfection means all exactly this possibility of something better which is the virtues that they representvery meaning of progress. <ref>http://incarnateword.in/cwm/1004/aphorism-6330-64december-651950#p24p5</ref>
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 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) <refcenter>http://incarnateword.in/cwm/04/30-december-1950#p5~</refcenter>
Where in the radically imperfect shall we find the principle 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 power discharge of perfection? Mind rooted in division duties, a better, richer, kindlier and limitation cannot provide it to ushappier way of living, nor can life with a more just and more harmonious associated enjoyment of the body which are the energy opportunities of existence. By others again a more inner and subjective ideal is cherished, a clarifying and raising of the frame of dividing intelligence, will and limiting mind. The principle reason, a heightening and ordering of power of perfection are there and capacity in the subconscient but wrapped up in 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 tegument or veil exclusion of the lower Mayarest; sometimes, a mute premonition emerging as an unrealised ideal; in the superconscient they await, open, eternally realisedwider and more well-balanced minds, but still separated from us by the veil whole harmony is envisaged as a total perfection. A change of our education and social institutions is the outward means adopted or an inner self-ignorancetraining and development is preferred as the true instrumentation. It is aboveOr the two aims may be clearly united, thenthe perfection of the inner individual, and not either in our present poise nor below it that we must seek for the reconciling power and knowledgeperfection of the outer living.<ref>http://incarnateword.in/cwsa/2124/the-problemintegral-of-lifeperfection#p12p2</ref>
= How to Achieve '''Elements of Perfection? ='''
The Master It is, then, this spiritual fulfilment of our works respects our nature even when he is transforming it; he works always through the nature urge to individual perfection and not by any arbitrary capricean inner completeness of being that we mean first when we speak of a divine life. This imperfect nature of ours contains It is the materials first essential condition of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfectedlife on earth, 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 live in it are his creation and manifestation, and he deals with it and us therefore right in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a divine knowledge. In our errors is making the substance of a truth which labours to reveal its meaning to utmost possible individual perfection our groping intelligencefirst supreme business. The human intellect cuts out perfection of the error spiritual and pragmatic relation of the truth individual with it all around him is our second preoccupation; the solution of this second desideratum lies in a complete universality and replaces it by another half-truth half-error; but oneness with all life upon earth which is the Divine Wisdom suffers our mistakes to continue until we are able to arrive at other concomitant result of an evolution into the truth hidden gnostic consciousness and protected under every false covernature. Our sins are But there still remains the misdirected steps of third desideratum, a seeking Power that aimsnew world, not at sina change in the total life of humanity or, but at perfectionthe least, at something that we might call a divine virtuenew perfected collective life in the earth-nature. Often they are This calls for the veils appearance not only of isolated evolved individuals acting in the unevolved mass, but of many gnostic individuals forming a new kind of beings and a quality that has new common life superior to be transformed the present individual and delivered out common existence. A collective life of this ugly disguise: otherwise, in kind must obviously constitute itself on the same principle as the perfect providence of things, they would not have been suffered to exist or to continue. The Master life 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 virtuegnostic individual. <ref>http://incarnateword.in/cwsa/2322/the-master-of-thedivine-worklife#p6p19</ref>
==Prerequisites==<center>~</center>
These three elements, a union with the supreme Divine, unity with the universal Self, and a supramental life action from this transcendent origin and through this universality, but still with the individual as the soul-channel and natural instrument, constitute the essence of the integral divine perfection of the human being.
<ref>http://incarnateword.in/cwsa/24/the-integral-perfection?search=perfection</ref>
The first necessity '''Where is some fundamental poise of the soul both in its essential and its natural being regarding and meeting the things, impacts and workings of 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, as is said in the Gita which has developed fully this idea of equality and indicated its experience on at least one side of equality, the equal Brahman, samaṁ brahma; the Gita even goes so far in one passage as to identify equality and yoga, samatvaṁ yoga ucyate. That is to say, equality is the sign of unity with the Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas, of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite. Moreover, it is the condition of a securely and perfectly divine action; the security and largeness of the cosmic action of the Infinite is based upon and never breaks down or forfeits its eternal tranquillity. That too must be the character of the perfect spiritual action; to be equal and one to all things in spirit, understanding, mind, heart and natural consciousness,—even in the most physical consciousness,—and to make all their workings, whatever their outward adaptation to the thing to be done, always and imminuably full of the divine equality and calm must be its inmost principle. That may be said to be the passive or basic, the fundamental and receptive side of equality, but there is also an active and possessive side, an equal bliss which can only come when the peace of equality is founded and which is the beatific flower of its fullness. <ref>http://incarnateword.in/cwsa/24/the-elements-Power of-perfection#p2</ref>Perfection?'''
The next necessity of perfection is to raise all Where in 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 radically imperfect shall 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 principle and soul nature, svabhāva, which makes the power of our members effective perfection? Mind rooted in action division and gives them their type and direction; this has limitation cannot provide it 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 nor can life and shine fully through this human vessel. To divinise the perfected nature we have to call in body which are the divine Power or Shakti to replace our limited human energy so that this may be shaped into and the image frame of dividing and limiting mind. The principle and filled with the force power of a greater infinite energy, daivī prakṛti, bhāgavatī śakti. This perfection will grow are there in the measure subconscient but wrapped up in which we can surrender ourselves, first, to the guidance and then to the direct action of that Power and tegument or veil of the Master of our being and our works to whom it belongslower Maya, and for this purpose faith is a mute premonition emerging as an unrealised ideal; in the essentialsuperconscient they await, faith is the great motor-power of our being in our aspirations to perfectionopen,—hereeternally realised, a faith in God and but still separated from us by the Shakti which shall begin in the heart and understanding, but shall take possession veil of all our nature, all its consciousness, all its dynamic motiveself-forceignorance. These four things are the essentials of this second element of perfectionIt is above, 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 Powerthen, and a perfect faith not either in all our members to call present poise nor below it that we must seek for the reconciling power and support that assumption, śakti, vīrya, daivī prakṛti, śraddhāknowledge. <ref>http://incarnateword.in/cwsa/2421/the-elementsproblem-of-perfectionlife#p3p12</ref>
==Process=='''Divine Perfection'''
"To work for your The Divine is the perfection the first step is to become conscious of yourselftowards which we move." (The Mother, 13 January 1951) <ref>http://incarnateword.in/cwm/0414/13the-divine-januaryand-1951man#p16p8</ref>
To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin 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 does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.<refcenter>http://incarnateword.in/cwm/12/the-science-of-living#p5~</refcenter>
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 A divine perfection of the physical life which human being is our basisaim. We must know then first what are the essential elements that constitute man's total perfection; secondly, or if what we reject the mental and physical in mean by a divine as distinguished from a human perfection of our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions being. That man as a being is capable of His self-manifestation. We do not become perfect, but only shift the field development and of our imperfection or some approach at most attain a limited altitude. However high we may climbleast to an ideal standard of perfection which his mind is able to conceive, even though fix before it be to the Non-Being itselfand pursue, we climb ill if we forget our base. Not is common ground to abandon the lower to itselfall thinking humanity, but to transfigure though it in may be only the light of minority who concern themselves with this possibility as providing the higher to which we have attained, is true divinity one most important aim of naturelife.<ref>http://incarnateword.in/cwsa/2124/the-destiny-of-theintegral-individualperfection#p9p1</ref>
But we can attain to the highest without blotting ourselves out from the cosmic extension. Brahman preserves always Its two terms of liberty within and of formation without, of expression and of freedom from the expression. We also, being That, can attain to the same divine self-possession. The harmony of the two tendencies is the condition of all life that aims at being really divine. <refcenter>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p18~</refcenter>
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life. <ref>http://incarnateword.in/cwsa/23/the-threefold-life#p7</ref>
An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But man's present nature is limited, divided, unequal,—it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the mind's one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, 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 starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and 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 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 perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic 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 the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes 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 being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.<refcenter>http://incarnateword.in/cwsa/23/the-supermind-and-the-yoga-of-works#p1~</refcenter>
FundamentallyMan, whatever be the path one follows—whether mental being, has an imperfect life because mind is not the path first and highest power of surrenderconsciousness of the Being; even if mind were perfected, consecration, knowledge—if one wants it there would be still something yet to be perfectrealised, it not yet manifested. For what is always equally difficult, involved and there emergent is not a Mind, but one waya Spirit, one onlyand mind is not the native dynamism of consciousness of the Spirit; supermind, I know the light of only one: that gnosis, is perfect sincerityits native dynamism. If then life has to become a manifestation of the Spirit, but perfect sincerity! (The Mother, 12 May 1954) it is the manifestation of a spiritual being in us and the divine life of a perfected consciousness in a supramental or gnostic power of spiritual being that must be the secret burden and intention of evolutionary Nature. <ref>http://incarnateword.in/cwmcwsa/0622/12the-maydivine-1954life#p34p3</ref>
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) <refcenter>http://incarnateword.in/cwm/05/13-may-1953#p18~</refcenter>
==Difficulties==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 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.<ref> http://incarnateword.in/cwsa/28/idealism-and-spirituality#p1</ref>
<center>~</center>
No man But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the spirit it is perfect; the spirit, the inner Reality, that has built up and uses the mind, vital is there being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the ego means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible. In our present life of Nature, in our externalised surface existence, it is there the world that seems to create us; but in the turn to prevent the spiritual life itis we who must create ourselves and our world. In this new formula of creation, the inner life becomes of the first importance and the rest can be only its expression and outcome. It is only when there this, indeed, that is indicated by our own strivings towards perfection, the perfection of our own soul and mind and life and the perfection of the total transformation life of the race. For we are given a world which is obscure, ignorant, material, imperfect, and our external and conscious being is itself created by the energies, the internal being down to pressure, the very subconscientmoulding operations of this vast mute obscurity, by physical birth, by environment, by a training through the impacts and shocks of life; and yet we are vaguely aware of something that is there in us or seeking to be, something other than what has been thus made, a spirit self-existent, self-determining, pushing the nature towards the creation of an image of its own occult perfection or Idea of perfection. There is possiblesomething that grows in us in answer to this demand, that strives to become the image of a divine. Till then imperfection will remain as Somewhat, and is impelled also to labour at the world outside that has been given to it and to remake that too in a greater image, in the image of its own spiritual and mental and vital growth, to make our world too something created according to our common heritageown mind and self-conceiving spirit, something new, harmonious, perfect. <ref>http://incarnateword.in/cwsa/3122/the-subconscient-and-the-integraldivine-yogalife#p2p6</ref>
= Why =<center>~</center>
As you pursue this labour of purification and unification, you must at the same time take great care 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>http://incarnateword.in/cwm/12/the-science-of-living#p6</ref>
But if you remain ==Perfection 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</ref>Mind==
… one may act with The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, customary dictated action and discovers a perfect knowledge self of what should be doneRight, Love, Strength and Purity in which it can live accomplished and without intervention—the least intervention—of make it the reasoning foundation of all its actions. The aesthetic mindis perfected in proportion as it detaches itself from all its cruder pleasures and from outward conventional canons of the aesthetic reason and discovers a self existent self and spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis. The mind of knowledge is silent: perfected when it simply looks on gets away from impression and dogma and opinion and discovers a light of self-knowledge and intuition which illumines all the workings of the sense and listens in order to register thingsreason, all self-experience and world-experience. The will is perfected when it does not actgets away from and behind its impulses and its customary ruts of effectuation and discovers an inner power of the Spirit which is the source of an intuitive and luminous action and an original harmonious creation. (The Mothermovement of perfection is away from all domination by the lower nature and towards a pure and powerful reflection of the being, power, 23 December 1953) knowledge and delight of the Spirit and Self in the buddhi.<ref>http://incarnateword.in/cwmcwsa/0524/23purification-decemberintelligence-and-1953#p8will</ref>
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, 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) <refcenter>http://incarnateword.in/cwm/04/30-december-1950#p19~</refcenter>
The 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-will in the reason and false determination of the will to knowledge. Its 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, an integral intelligence.
<ref>http://incarnateword.in/cwsa/24/the-power-of-the-instruments</ref>
The condition to be aimed at, the 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) <refcenter>http://incarnateword.in/cwm/03/28-april-1929#p14~</refcenter>
All life that has still this Inconscience for But our mind is obscure, partial in its basis notions, misled by opposite surface appearances, divided between various possibilities; it is stamped with the mark led in three different directions to any of a radical imperfection; for even if which it is satisfied with may give an exclusive preference. Our mind, in its search for what must be, turns towards a concentration on our own typeinner spiritual growth and perfection, on our own individual being and inner living; or it is turns towards a satisfaction with something incomplete and inharmoniousconcentration on an individual development of our surface nature, a patchwork on the perfection of discords: our thought and outer dynamic or practical action on the contraryworld, even a purely mental on some idealism of our personal relation with the world around us; or vital life might be perfect within its limits if it were based turns rather towards a concentration on the outer world itself, on a restricted but harmonious self-power making it better, more suited to our ideas and self-knowledge. It is this bondage temperament or to a perpetual stamp our conception of imperfection and disharmony that what should be. On one side there is the mark call of the undivine; our spiritual being which is our true self, a divine lifetranscendent reality, on a being of the contraryDivine Being, even if progressing from not created by the little world, able to the more, would be at each stage harmonious live in its principle and detail: it would be a secure ground upon which freedom and perfection could naturally flower or grow towards their highest statureitself, refine and expand into their most subtle opulence. All imperfections, all perfections have to be taken into view in our consideration rise out of world to transcendence; on the other side there is the demand of the difference between an undivine and world around us which is a divine existence: but ordinarilycosmic form, when we make a formulation of the distinctionDivine Being, we do it as human beings struggling under a power of the Reality in disguise. There is too the pressure divided or double demand of life our being of Nature which is poised between these two terms, depends on them and connects them; for it is apparently made by the difficulties of our conduct amidst world and yet, because its immediate problems true creator is in ourselves and perplexities; most of all we are thinking of the distinction we are obliged world instrumentation that seems to make between good and evil or of that along with its kindred problem of it is only the dualitymeans first used, the blend in us of happiness and suffering. When we seek intellectually for it is really a divine presence in thingsform, a divine origin 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, a divine government of and its workings, the presence of evilformation, the insistence insists on suffering, a happier relation between the large, the enormous part offered to pain, grief two terms and affliction in creates the economy ideal of Nature are a better individual in a better world. But it is within us that the cruel phenomena which baffle our reason Reality must be found and overcome the instinctive faith source and foundation of mankind 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 such an origin world and government or in an all-seeing, all-determining and omnipresent Divine ImmanenceNature. <ref>http://incarnateword.in/cwsa/2122/the-divine-and-the-undivinelife#p2p7</ref>
It ==Perfection in the Vital==Then again there is only if our nature develops beyond itselfthe psychic prana, if it becomes pranic mind or desire soul; this too calls for its own perfection. Here too the first necessity is a nature fullness of self-knowledgethe vital capacity in the mind, mutual understandingits power to do its full work, unity, a nature to take possession of true being and true life that all the result can be a perfection of ourselves impulsions and energies given to our inner psychic life for fulfilment in this existence, to hold them and to be a life of true beingmeans for carrying them out with strength, a life of unityfreedom, mutuality, harmony, a life perfection. Many of true happiness, a harmonious and beautiful life. If the things we need for our nature is fixed in what it isperfection, what it has already becomecourage, then no perfection, no real and enduring happiness is possible will-power effective in earthly life; we must seek it not at , all and do the best elements of what we can with our imperfectionsnow call force of character and force of personality, or we must seek it elsewhere, in a supraterrestrial hereafter, or we must go beyond all such seeking depend very largely for their completest strength and transcend life by an extinction spring of nature and ego in some Absolute from which this strange and unsatisfactory being energetic action on the fullness of ours has come into existencethe psychic prana. But if in us along with this fullness there is a spiritual being which is emerging and our present state is only must be an imperfection of half-emergenceestablished gladness, if clearness and purity in the Inconscient is a startingpsychic life-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 . This dynamis must not only possible but part of the eventual necessity of things. It is our spiritual destiny to manifest and become that supernaturebe a troubled,—for it is the nature of our true selfperfervid, our still occultstormy, because unevolvedfitfully or crudely passionate strength; energy there must be, whole being. A nature rapture of unity will then bring inevitably its life-result of unityaction it must have, mutualitybut a clear and glad and pure energy, harmony. An inner life awakened to a full consciousness seated and to firmly supported pure rapture. And as a full power third condition of consciousness will bear its inevitable fruit perfection it must be poised in all who have it, self-knowledge, a perfected existence, the joy of a satisfied being, the happiness of a fulfilled naturecomplete equality. <ref>http://incarnateword.in/cwsa/2224/the-divinepower-of-life#p23the-instruments</ref>
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 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. <refcenter>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p8~</refcenter>
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 a tranquil intensity and perfection.
<ref>http://incarnateword.in/cwsa/24/the-power-of-the-instruments</ref>
For one who wants to grow in self-perfection, there are no great or small tasks, 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 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 be the most insignificant chores. The secret of this attainment lies in the 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 strive to do it better and better in a constant effort for perfection. In this way everything without exception becomes interesting, from the most material chore to the most artistic and intellectual work. The scope for progress is infinite and can be applied to the smallest thing. <refcenter>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p17~</refcenter>
= Mind The other side of perfection is a self-contained and Perfection =calm and unegoistic Rudra-power armed with psychic force, the energy of the strong heart which is capable of supporting without shrinking an insistent, an outwardly austere or even, where need is, a violent action. <ref>http://incarnateword.in/cwsa/24/the-power-of-the-instruments</ref>
== Mind’s Way and Perfect Understanding Perfection in the Body ==
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 When the body has learned the art 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 constantly progressing towards a concentration on an individual development of our surface nature, on the increasing 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 we shall 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; well 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 way to make it is only overcoming the means first used, it is really a form, a disguised manifestation inevitability 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 Naturedeath. <ref>http://incarnateword.in/cwsacwm/2216/the16-divinejanuary-life1972#p7p1</ref>
The characteristic law of Spirit is self-existent perfection and immutable infinity. It possesses always and in its own right the immortality which is the aim of Life and the perfection which is the goal of Mind. The attainment of the eternal and the realisation of that which is the same in all things and beyond all things, equally blissful in universe and outside it, untouched by the imperfections and limitations of the forms and activities in which it dwells, are the glory of the spiritual life. <refcenter>http://incarnateword.in/cwsa/23/the-threefold-life#p7~</refcenter>
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 As for the forms of words, you are likely to fall into much confusion question 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 anotherillness, you must be able to understand in silence. There is a condition perfection 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 physical plane is not this attunement, there will always be some deformation indeed part 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 ideal 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 onlyYoga, 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 is the mind's silence; you must wait last item and let , so long as the expression go deep inside you into fundamental change has not been made in the region where words are no more and from there come slowly back to your exterior material consciousness and its surface understanding. But if you let the words jump at your external mind and try to adapt and adjust which the twobody belongs, you will one may have entirely missed their real sense and power. There can be no perfect understanding unless you are a certain perfection on other planes without having immunity in union with the unexpressed mind that is behind the centre of expressionbody. (The Mother, 26 May 1929) <ref>http://incarnateword.in/cwmcwsa/0331/26illness-mayand-1929health#p21p57</ref>
== Mind’s Endeavour to Perfection ==<center>~</center>
For here there is the same process The physical being of evolution as in man has always been felt by the rest seekers of the movement of Nature; there is perfection to be a heightening great impediment and widening of it has been the consciousness, an ascent habit to a new level and a taking up of the lower levelsturn from it with contempt, an assumption denial or aversion 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 desire to suppress altogether or as much far as it can reach of may be the body and the previously evolved parts of naturephysical life. The demand for integration becomes at But 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 be the life being and right method for the integral Yoga. The body which remain in the realm of the submental and the subconscient or inconscient. This is given us as 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 instrument necessary to reject the law laid upon them by the mind and to follow their own impulses and instincts in defiance totality of the mental reason our works and the rational will of the developed intelligence. This makes it difficult for the mind is to go beyond itselfbe used, to exceed its own level and spiritualise the nature; for what it cannot even make fully consciousnot neglected, cannot securely mentalise and rationalisehurt, suppressed or abolished. If it cannot spiritualiseis imperfect, recalcitrant, since spiritualisation is a greater and more difficult integration. No doubtobstinate, by calling in so are also the spiritual forceother members, it can establish an influence and a preliminary change in some parts of the naturevital being, especially in the thinking heart and mind itself and in the heart which is nearest reason. It has like them to its own province: but this change is not often a total perfection even within limits be changed and what it does achieve is rare perfected and difficultto undergo a transformation. The spiritual consciousness using the mind is employing an inferior means and, even though it brings in As we must get ourselves a divine light into the mindnew life, a divine purity, passion, ardour into the new 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 bodymind, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo so we have in a perfection and transformation. For that it is necessary certain sense to bring in build for ourselves 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 membersnew body. <ref>http://incarnateword.in/cwsa/2224/the-ascentpower-of-towardsthe-supermind#p16instruments</ref>
In your meditation the first imperative need is a state of perfect and absolute sincerity in all the consciousness. It is indispensable that you should not deceive yourself or deceive or be deceived by others. Often people have a wish, a mental preference or vital desire; they want the experience to happen in a particular way or to take a turn that satisfies their ideas or desires or preferences; they do not keep themselves blank and unprejudiced and simply and sincerely observe what happens. Then if you do not like what happens, it is easy to deceive yourself; you will see one thing, but give it a little twist and make it something else, or you will distort something simple and straightforward or magnify it into an extraordinary experience. When you sit in meditation you must be as candid and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition is there, all the rest depends upon the aspiration deep within you. If you ask from within for peace, it will come; if for strength, for power, for knowledge, they too will come, but all in the measure of your capacity to receive it. And if you call upon the Divine, then too—always admitting that the Divine is open to your call, and that means your call is pure enough and strong enough to reach him,—you will have the answer. (The Mother, 23 June 1929) <refcenter>http://incarnateword.in/cwm/03/23-june-1929#p23~</refcenter>
At Transformation and the same time it must be added Body : The supramental perfection means 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 surmountedbecomes conscious, 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 filled with consciousness and the body perform as mere instruments the will of the Purusha 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 this is not yet master of the physicalTruth consciousness all its actions, functionings etc. When we attain to this perfection, then action and inaction become immaterial, since neither interferes with by the freedom power of the soul or draws consciousness within 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. Stillharmonious, periods of absolute calmluminous, solitude right 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 knowledgetrue—without ignorance or disorder. <ref>http://incarnateword.in/cwsa/2328/thetransformation-release-from-subjection-toand-the-body#p8p3</ref>
Mind finds fully its force and action only when it casts itself upon life and accepts equally its possibilities and its resistances as the means of a greater self-perfection. In the struggle with the difficulties of the material world the ethical development of the individual is firmly shaped and the great schools of conduct are formed; by contact with the facts of life Art attains to vitality, Thought assures its abstractions, the generalisations of the philosopher base themselves on a stable foundation of science and experience. <refcenter>http://incarnateword.in/cwsa/23/the-threefold-life#p18~</refcenter>
== Highest Perfection ==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. <ref>http://incarnateword.in/cwm/06/21-april-1954#p31</ref>
The calm established in the whole being must remain the same whatever happens, in health and disease, in pleasure and in pain, even in the strongest physical pain, in good fortune and misfortune, our own or that of those we love, in success and failure, honour and insult, praise and blame, justice done to us or injustice, everything that ordinarily affects the mind. If we see unity everywhere, if we recognise that all comes by the divine will, see God in all, in our enemies or rather our opponents in the game of life as well as our friends, in the powers that oppose and resist us as well as the powers that favour and assist, in all energies and forces and happenings, and 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 heart and mind. But even before we can attain or are firmly seated in that universal vision, we have by all the means in our power to insist on this receptive 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 of a rapid progress in all the other members of perfection. For without it we can have no solid basis; and by the pronounced lack of it we shall be constantly falling back to the lower status of desire, ego, duality, ignorance. <refcenter>http://incarnateword.in/cwsa/24/the-action-of-equality#p5~</refcenter>
As you pursue this labour 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 purification and unificationthe inner being, you must at if it had the same time take great care to perfect sense of progress and perfection as the external and instrumental part of your psychic being. When the higher truth manifests, there would be no necessity for it must find in you to die. One year added to another need not bring a deterioration. It is only a habit of Nature. It is only a mind habit of what is happening at this moment. And that is supple and rich enough to be able to give exactly the idea that seeks to express itself a form cause of thought which preserves its force and claritydeath. This thoughtOne can foresee quite well, againon the contrary, when it seeks to clothe itself in wordsthat 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, must find for that would need changing the height of the houses after some time! But this growth in you height may be changed into a sufficient power growth in perfection: the perfection of expression so that the words reveal the thought and do not deform itform. And All the formula in which you embody imperfections of the truth should form may be manifested in all your feelingsgradually corrected, all your acts of willthe weaknesses replaced by strength, all your actions, the incapacities by skill. Why should it not be like this? You do not think in all that way because you have the movements habit of your beingseeing things otherwise. Finally, these movements themselves But there is no reason why this should, by constant effort, attain their highest perfectionnot happen. <ref>http://incarnateword.in/cwm/1205/the-science17-ofjune-living1953#p6p36</ref>
=== Soul, Mind and Why Do We Need Perfection ==? =
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 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>http://incarnateword.in/cwsa/23/== For Discovering the-ladder-Truth of-self-transcendence#p13</ref>Living==
But always For the whole foundation awakened individual the realisation of the gnostic life must be by its very nature inward and not outward. In the life his truth of the spirit it is the spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling his inner liberation and action do not exist for themselvesperfection must be his primary seeking, they are not an object—first, but because that is the means; they serve to express call of the manifested divine Reality Spirit within us: otherwise, without this inwardness, this spiritual originationhim, in a too externalised consciousness or by only external means, no greater or divine life is possible. In our present life of Nature, in our externalised surface existence, it is the world that seems to create us; but in the turn to the spiritual life also because it is we who must create ourselves only by liberation and perfection and our world. In this new formula realisation of creation, the inner life becomes truth of being that man can arrive at truth of living. A perfected community also can exist only by the first importance perfection of its individuals, and the rest perfection can be come only its expression by the discovery and outcome. It is this, indeed, that is indicated affirmation in life by our each of his own strivings towards perfection, spiritual being and the perfection discovery by all of our own soul and mind their spiritual unity and a resultant life unity. There can be no real perfection for us except by our inner self and the perfection truth of the life spiritual existence taking up all truth of the race. For we are given a world which is obscureinstrumental existence into itself and giving to it oneness, ignorantintegration, material, imperfect, and harmony. As our external conscious being only real freedom is itself created by the energies, the pressure, the moulding operations discovery and disengagement of this vast mute obscurity, by physical birth, by environment, by a training through the impacts and shocks of life; and yet we are vaguely aware of something that is there in spiritual Reality within us or seeking to be, something other than what has been thus made, a spirit self-existent, self-determining, pushing the nature towards the creation of an image of its own occult perfection or Idea so our only means of true perfection. There is something that grows in us in answer to this demand, that strives to become the image sovereignty and self-effectuation of a divine. Somewhat, and is impelled also to labour at the world outside that has been given to it and to remake that too in a greater image, spiritual Reality in all the image elements 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, perfectnature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p6p37</ref>
== Supermind ==<center>~</center>
If consciousness There is the central secreta Reality, life a truth of all existence which is the outward indication, the effective power of being in Mattergreater and more abiding than all its formations and manifestations; for it is to find that which liberates consciousness truth and gives it its form or embodiment of force Reality and its effectuation live in material act. If some revelation or effectuation of itself in Matter is the ultimate aim of the evolving Being in its birthit, life is achieve the exterior and dynamic sign most perfect manifestation and index formation possible of that revelation and effectuation. But life also, as it is now, is imperfect and evolving; it evolves through growth must be the secret of consciousness even as consciousness evolves through greater organisation and perfection whether of life: a greater consciousness means a greater lifeindividual or communal being. Man, the mental being, has an imperfect life because mind This Reality is not the first there within each thing and highest gives to each of its formations its power of consciousness being and value of the Being; even if mind were perfected, there would be still something yet to be realised, not yet manifestedbeing. For what The universe is involved and emergent is not a Mind, but a Spiritmanifestation of the Reality, and mind there is not the native dynamism of consciousness a truth of the Spirit; superminduniversal existence, the light a Power of gnosiscosmic being, an all-self or world-spirit. Humanity is its native dynamism. If then life has to become a formation or manifestation of the SpiritReality in the universe, it and there is the manifestation of a spiritual being in us truth and the divine life self of humanity, a perfected consciousness in human spirit, a supramental or gnostic power destiny of spiritual being that must be the secret burden and intention of evolutionary Naturehuman life. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p3p36</ref>
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 ==For Self-perfection of the inner existence, of the consciousness, of an inner delight of existence, but a perfection of the life Progress 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>http://incarnateword.in/cwsa/22/the-gnostic-being#p28</ref>Fulfillment==
= Body In the Dhammapada: a supreme disinterestedness and Perfection =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. <ref>http://incarnateword.in/cwm/03/the-brahmin#p43</ref>
== Perfecting the Body ==<center>~</center>
This is For one of the things who wants to grow in self-perfection, there are no great or small tasks, none that are important or unimportant; all are equally useful for one discovers gradually as the body becomes ready who aspires for transformationsprogress and self-mastery. It is quite a remarkable instrument said that one only does well what one is interested in the see that it can experience two contraries at the same timedoing. There This is a certain state of body-consciousness which brings things togethertrue, totalises things but it is truer still that one can learn to find interest in other states of consciousness alternate or everything one does, even in certain others oppose each otherwhat appear to be the most insignificant chores. But if one has reached up there, The secret of this attainment lies in the vital and the mindurge towards self-perfection. Whatever occupation or task falls to your lot, you must do it with a development sufficient for harmonising opposites (that of course, is quite indispensable)will to progress; whatever one does, when one has succeeded in doing this, there are moments when must not only do it alternates, you see, as best 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 but strive to do it best) all things simultaneously, as though you were hot and cold at once, as though you were active better and passive at once, and everything becomes like that. Then you begin to grasp the totality of movements better in the cellsa constant effort for perfection. 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 In this wayeverything without exception becomes interesting, it will be proved that from the physical, most material instrument is chore to the most perfect of allartistic and intellectual work. That The scope for progress is why perhaps it is the most difficult to transform, infinite and can be applied to perfect. But of all, it is the one most capable of perfectionsmallest thing. (The Mother, 21 April 1954) <ref>http://incarnateword.in/cwm/0612/21the-four-austerities-and-the-aprilfour-1954liberations#p31p17</ref>
Be on your guard against the wrath of the body. Control your actions, and leaving behind wrong ways of acting, practise perfect conduct in action. <refcenter>http://incarnateword.in/cwm/03/anger#p10~</refcenter>
Perfection is not a static state, it is an equilibrium. But a progressive, dynamic equilibrium. One who aspires 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 ineffable Peacemarch 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 whose mind is awakenedcomes to a certain point and, whose thoughts as human beings as they are not entangled in 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 net moment cannot attain perfection unless he gets out of desirehimself—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 one is said to static can be "bound upstream" (towards perfection)broken for lack of progress. <ref>http://incarnateword.in/cwm/0304/pleasure30-december-1950#p10p19</ref>
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. <refcenter>http://incarnateword.in/cwsa/31/illness-and-health#p57~</refcenter>
Transformation All life is a secret Yoga, an obscure growth of Nature towards the discovery and fulfilment of the Body : The supramental perfection means that the body divine principle hidden in her which becomes consciousprogressively less obscure, is filled with consciousness more self-conscient and that as this is luminous, more self-possessed in the human being by the Truth consciousness opening of all its actionshis instruments of knowledge, functionings etcwill, action, life to the Spirit within him and in the world. become Mind, life, body, all the forms of 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 power whole of the consciousness within it harmoniouswhat man is, secondly, luminousbecause that other something which he is, right is the key of his completeness and brings a light which discovers to him the whole high and true—without ignorance or disorderlarge reality of his being. <ref>http://incarnateword.in/cwsa/2824/transformationthe-andintegral-the-body#p3perfection?search=perfection</ref>
== Body Perfection or Immortality ==<center>~</center>
When Our soul's dissatisfaction with imperfection as a law of life upon earth, its aspiration towards the body elimination of all imperfections from our nature, not only in a heaven beyond where it would be automatically impossible to be imperfect, but here and now in a life where perfection has learned 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 art inherent light of constantly progressing towards an increasing perfection, we shall a power within which maintains them in us so that the Divine may not only be well on the way to overcoming there as a hidden Reality in our spiritual secrecies but unfold itself in the inevitability evolution of deathNature. (The Mother, 16 January 1972) <ref>http://incarnateword.in/cwmcwsa/1621/16the-divine-and-januarythe-1972undivine#p1p8</ref>
We are on earth in order to progress and to perfect ourselves in the course 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) <refcenter>http://incarnateword.in/cwm/17/15-november-1971#p1~</refcenter>
Ah! No. You are looking from the wrong side. They could escape dying It is only if their body did not decay. It is just because their body decays that they die. It is because their body our nature develops beyond itself, if it becomes useless that they die. If they are not to diea nature of self-knowledge, mutual understanding, their body should not become useless. This is just the contrary. It is precisely because the body decaysunity, declines a nature of true being and ends in a complete degradation true life that death becomes necessary. But if the body followed the progressive movement result can be a perfection of ourselves and our existence, a life of the inner true being, if it had the same sense a life of unity, mutuality, harmony, a life of progress true happiness, a harmonious and beautiful life. If our nature is fixed in what it is, what it has already become, then no perfection as the psychic being, there would be no necessity for real and enduring happiness is possible in earthly life; we must seek it to die. One year added to another need not bring at all and do the best we can with our imperfections, or we must seek it elsewhere, in a deteriorationsupraterrestrial 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. It 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 habit starting-point containing in itself the potency of Nature. It is only a habit superconscience and supernature which has to evolve, a veil of what is happening at this moment. And apparent Nescience in which that greater consciousness is exactly the cause concealed and from which it has to unfold itself, if an evolution of death. One can foresee quite well, on being is the contrarylaw, that the movement then what we are seeking for perfection which is at not only possible but part of the beginning eventual necessity of life might continue under another formthings. I have already told you It is our spiritual destiny to manifest and become that one does not foresee an uninterrupted growthsupernature, for that would need changing —for it is the height nature of the houses after some time! But this growth in height may be changed into a growth in perfection: the perfection our true self, our still occult, because unevolved, whole being. A nature of the form. All the imperfections unity will then bring inevitably its life-result of the form may be gradually correctedunity, all the weaknesses replaced by strengthmutuality, all the incapacities by skillharmony. Why should it not be like this? You do not think An inner life awakened to a full consciousness and to a full power of consciousness will bear its inevitable fruit in that way because you all who have it, self-knowledge, a perfected existence, the habit joy of seeing things otherwisea satisfied being, the happiness of a fulfilled nature. But there is no reason why this should not happen. (The Mother, 17 June 1953) <ref>http://incarnateword.in/cwmcwsa/0522/17the-junedivine-1953life#p36p23</ref>
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 == To Grow 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>http://incarnateword.in/cwm/05/20-may-1953#p44</ref>Spiritual Oneness==
= Integral Perfection =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 will both in itself and as it pours itself through these channels, his spirit with the one spirit in all beings. All the variety of cosmic existence will be changed to him in that unity and revealed in the secret of its spiritual significance. For in this spiritual bliss and being he will be one with That which is the origin and continent and inhabitant and spirit and constituting power of all existence. This will be the highest reach of self-perfection.<ref>http://incarnateword.in/cwsa/24/the-elements-of-perfection</ref>
== Ego and Perfection ==<center>~</center>
Why do you say that sensitivity is So long as he remains in the sign of a strong ego? It does not seem to be evident at all. Moreoverworld-existence, there are many different kinds of sensitivity: some stem this perfection must radiate out from weaknesshim, others—the best—are —for that is the result necessity of refinement. The ego generally governs his oneness with the development universe and its beings,—in an influence and action which help all around who are capable of it to rise to or advance towards the individualsame perfection, but and for the most developed individualities are not necessarily those rest in whom an influence and action which help, as only the ego is strongest—on self-ruler and master man can help, in leading the contraryhuman race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. As the individuality perfects itself, the He becomes a light and power of the ego diminishes, Truth to which he has climbed and indeed it is by perfecting himself that the individual arrives at that state of divinisation which liberates him from the egoa means for others’ ascension. (The Mother, 2 September 1964) <ref>httpttp://incarnateword.in/cwmcwsa/1624/2the-perfection-of-the-septembermental-1964#p3being?search=perfection</ref>
Never forget that here it is for the perfection of the work that we are striving, not for the satisfaction of the ego. <ref>http://incarnateword.in/cwm/13/organisation-and-work#p55</ref>= How to Achieve Perfection? =
The egoism Master of our works respects our nature even when he is transforming it; he works always through the instrument can be as dangerous or more dangerous to spiritual progress than nature and not by any arbitrary caprice. This imperfect nature of ours contains the egoism materials of the doer. The ego-sense is contrary to spiritual realisationour perfection, but inchoate, distorted, misplaced, so how can any kind of ego be thrown together in disorder or a thing poor imperfect order. All this material has to be encouraged? As for the magnified egopatiently 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 live in it is one of the most perilous obstacles to release are his creation and perfection. There should be no big Imanifestation, not even 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 small onedivine knowledge. <ref>http://incarnateword.in/cwsa/3123/egothe-master-andof-itsthe-formswork#p54p6</ref>
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 to blind himself and prevent the clear perception of one's own nature movements which is necessary for progress towards spiritual perfection. <ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p74</ref>==Prerequisites==
The first necessity is some fundamental poise of the soul both in its essential and its natural being regarding and meeting the things, impacts and workings of Nature. This vairagyapoise we shall arrive at by growing into a perfect equality, samatā. The self, spirit or loss of zestBrahman is one in all and therefore one to all; it is, as you have yourself is saidin the Gita which has developed fully this idea of equality and indicated its experience on at least one side of equality, began before you came here. I have indeed laid some stress on the conquest of sexequal Brahman, for obvious reasonssamaṁ brahma; but I have hardly laid a compulsory stress on anything elsethe Gita even goes so far in one passage as to identify equality and yoga, samatvaṁ yoga ucyate. CertainlyThat is to say, I have not encouraged you to lose joy in vital creativeness; I have only held up equality is the ideal sign of turning it towards unity with the Divine and away from Brahman, of becoming Brahman, of growing into an undisturbed spiritual poise of being in the egoInfinite. To keep Its importance can hardly be exaggerated; for it is the vital full sign of life and energy and to trust mainly to the inner growth and our having passed beyond the descent egoistic determinations of a higher consciousness for a changeour nature, using of our having conquered our enslaved response to the will too but for self-masterydualities, not for suppression, but for subordination of our having transcended the lower to shifting turmoil of the highergunas, has been my teachingof our having entered into the calm and peace of liberation. The turn to vairagya, to tapasya Equality is a term of an ascetic kind was consciousness which brings into the impulse whole of something in your own our being and nature; the eternal tranquillity of the Infinite. Moreover, it insisted on its necessity just as is the condition of a part securely and perfectly divine action; the security and largeness of the vital insisted on its opposite: even it condemned my suggestion cosmic action of something less grim the Infinite is based upon and strenuous as an easy-going absence never breaks down or forfeits its eternal tranquillity. That too must be the character of aspiration etc. I do not say that vairagya and tapasya are not ways to reach the Divine, but done like that they are painful ways and longperfect spiritual action; if one takes them, one must to be determined equal and go through. For one part to push all zest out of the vital things in spirit, understanding, mind, heart and for natural consciousness,—even in the other most physical consciousness,—and to regret and saymake all their workings, why did I ever do itwhatever their outward adaptation to the thing to be done, will never do. And it is in this kind always and imminuably full of tapasya that perfection or at least perfect purification is demanded before there can the divine equality and calm must be any realisationits inmost principle. I have never That may be said that for my Yoga; to be the only thing I insist upon is some faithpassive or basic, inner surrender the fundamental and opening receptive side of oneself to receive,—not absoluteequality, but just sufficient. Experience has to begin long before perfect purification there is also an active and from experience to experience one comes to realisation and through realisation to more and more perfection; anything that can be called real perfection possessive side, an equal bliss which can only come at when the end. But there peace of equality is something in you that founded and which is impatient the beatific flower of gradualness, of small mercies; its motto seems to be all or nothingfullness. <ref>http://incarnateword.in/cwsa/2924/asceticismthe-andelements-theof-integral-yogaperfection#p9p2</ref>
== The Mundane and Divine Perfection ==<center>~</center>
A divine 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 is 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 aimnature which have thus to be prepared, and we have to find the constituent terms of their perfection. We must know then first what are Also there is the dynamical force in us (vīrya) of the essential elements that constitute mantemperament, character and soul nature, ''svabhāva''s total perfection, which makes the power of our members effective in action and gives them their type and direction; secondlythis has to be freed from its limitations, enlarged, what 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 mean by a have to call in the divine as distinguished from 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 human 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. That man as a being and our works to whom it belongs, and for this purpose faith is the essential, faith is capable of selfthe great motor-development and power of some approach at least our being in our aspirations to an ideal standard of perfection ,—here, a faith in God and the Shakti which his mind is able to conceiveshall begin in the heart and understanding, fix before it and pursuebut shall take possession of all our nature, is common ground to all thinking humanityits consciousness, though it may be only all its dynamic motive-force. These four things are the minority who concern themselves with essentials of this possibility as providing 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 one most important aim action of life. But by some the ideal is conceived as divine Power, and a mundane changeperfect faith in all our members to call and support that assumption, ''śakti, vīrya, by others as a religious conversiondaivī prakṛti, śraddhā''. <ref>http://incarnateword.in/cwsa/24/the-integralelements-of-perfection#p1p3</ref>
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 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. <refcenter>http://incarnateword.in/cwsa/24/the-integral-perfection#p2~</refcenter>
We know, 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, if there were things which were not as they should have been. But in any case, to perfection of our instrumental nature... the eye perfection of this consciousness which was looking onthe intelligence, it was satisfying. Materiallyheart, you seevital consciousness and body, I said, "In the outer human consciousness this can be done much better." That perfection of course is understoodthe fundamental soul powers, 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 our activity... that we are trying much more than this, that it is only one of the movements surrender of our sadhanainstruments and action to the divine Shakti, you see. We are busy with many other things besides this... one thing among many othersdepend at every moment of their progression on a... power that is covertly and to put up something like this according to overtly the accomplishment which the laws pivot of human perfection demandall endeavour and action, infinitely more timefaith, infinitely more work and infinitely more means would have been necessary''śraddhā''. But we are not seeking The perfect faith is an exclusive perfection in one thing assent of the whole being to the truth seen by it or anotheroffered to its acceptance, we are trying and its central working is a faith of the soul in its own will to make everything go forward together to a common, integral perfection. And these be and attain and become and its idea of self and things have their place and importanceits knowledge, but they don't have an exclusive place and importance. Therefore, from of which the external point belief of viewthe intellect, one may criticise the heart’s consent and find something the desire of the life mind to say possess and all that; but it is not that, realise are the true point of view. Inwardly, it is welloutward figures. (The Mother, 30 November 1955) <ref>http://incarnateword.in/cwmcwsa/0724/30faith-novemberand-1955#p28shakti?search=perfection</ref>
The divine existence is of condition to be aimed at, the nature not only real achievement of freedomYoga, but of purity, beatitude and the final perfection. 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 partsattainment, for which all else is the condition of an integral liberty. Its result only a preparation, is an integral beatitude, a consciousness in which there becomes possible at once the Ananda of all that it is in impossible to do anything without the world seen as symbols of Divine; for then, if you are without the Divine and , the Ananda very source of that which is not-worldyour action disappears; knowledge, power, all are gone. And it prepares the integral perfection of our humanity But so long as a type of you feel that the Divine in the conditions of the human manifestationpowers you use are your own, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of you will in power and will in unegoistic action. This integrality also can be attained by not miss the integral YogaDivine support. <ref>http://incarnateword.in/cwsacwm/2303/the28-synthesis-of-theapril-systems1929#p19p14</ref>
== Perfection of All Kinds Process==
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 ===By Education 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 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. <ref>http://incarnateword.in/cwsa/28/idealism-and-spirituality#p1</ref>Training===
If you said to yourself, my children, "The supramental world has We want to be formed or created in us by as perfect instruments as possible to express the Divine divine Will as in the result 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 constant expansion formless block into a beautiful diamond, you chisel it. Well, it is the same thing. When with your brain and self-perfectingbody 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, 27 June 1956) <ref>http://incarnateword.in/cwm/0805/2713-junemay-19561953#p31p18</ref>
Moral perfection is to have all the qualities that are considered moral: to have no defects, never to make a mistake, never to err, to be always what one conceives to be the best, to have all the virtues. (The Mother, 1 October 1958) <refcenter>http://incarnateword.in/cwm/09/1-october-1958#p3~</refcenter>
== Consciousness The way to attain to this perfect consciousness is to increase your actual consciousness beyond its present grooves and Perfection ==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. <ref>http://incarnateword.in/cwm/03/30-june-1929#p8</ref>
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) <refcenter>http://incarnateword.in/cwm/03/30-june-1929#p8~</refcenter>
Ignorance is dispelled by a growing consciousness; what you need is consciousness and always more consciousnessFundamentally, a consciousness pure, simple and luminous. In whatever be the path one follows—whether the light path of this perfected consciousnesssurrender, things appear as they are and not as they want consecration, knowledge—if one wants it to appear. It be perfect, it is like a screen faithfully recording all things as they pass. You see there what is luminous and what is darkalways equally difficult, what is straight and what there is crooked. Your consciousness becomes a screen or mirror; but this is when you are in a state of contemplationone way, a mere observer; when you are activeone only, it I know of only one: that is like a searchlight. You have only to turn it onperfect sincerity, if you want to see luminously and examine penetratingly anything in any place. (The Mother, 30 June 1929) but perfect sincerity! <ref>http://incarnateword.in/cwm/0306/3012-junemay-19291954#p7p34</ref>
This power ===By Becoming Conscious 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 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. <ref>http://incarnateword.in/cwsa/24/the-psychology-of-self-perfection#p8</ref>Oneself===
= Individual Perfection ="To work for your perfection the first step is to become conscious of yourself." <ref>http://incarnateword.in/cwm/04/13-january-1951#p16</ref>
== Perfect Individual ==<center>~</center>
A child should never be scoldedTo work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. I am accused You must learn to distinguish these different parts one from another, so that you may become clearly aware of speaking ill the origin of parents! But I have seen them at workthe movements that occur in you, you seethe many impulses, reactions and I know conflicting wills that ninety per cent of parents snub 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 child who comes spontaneously spontaneous tendency to confess give a mistake: "You are very naughtyfavourable explanation for everything he thinks, feels, says and does. Go awayIt is only by observing these movements with great care, by bringing them, I am busy"—instead as it were, before the tribunal of listening our highest ideal, with a sincere will to the child with patience and explaining submit to him where his fault liesits judgment, how he ought that we can hope to have actedform in ourselves a discernment that never errs. And For if we truly want to progress and acquire the childcapacity of knowing the truth of our being, who had come with good intentionsthat is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, goes away quite hurtlittle by little, with all the feeling: "Why am I treated thus?" Then parts, all the child sees his parents are not perfect—which is obviously true elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of them today—he sees that they are wrong and says perfection. Therefore, in order to himself: "Why does he scold meaccomplish it, he is like me!" (The Motherwe must arm ourselves with patience and endurance, 8 January 1951) with a determination to prolong our life as long as necessary for the success of our endeavour.<ref>http://incarnateword.in/cwm/0412/8the-science-januaryof-1951living#p31p5</ref>
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. <refcenter>http://incarnateword.in/cwm/03/the-brahmin#p43~</refcenter>
If this is our evolutionary destiny, it remains for us in passing from one domain to see where another we stand at this juncture in the evolutionary progression,—a progression which renounce what has already been cyclic or spiral rather than in a straight line or has at least journeyed in a very zigzag swinging curve of advancegiven us from eagerness for our new attainment,—and what prospect there is of any turn towards a decisive step if in reaching the near mental life we cast away or measurable future. In our human aspiration towards a personal perfection and the perfection of belittle the physical life of the race the elements of the future evolution are foreshadowed and striven after, but in a confusion of half-enlightened knowledge; there which is a discord between the necessary elements, an opposing emphasis, a profusion of rudimentary unsatisfying and ill-accorded solutions. These sway between the three principal preoccupations of our idealismbasis,—the complete single development of or if we reject the human being mental and physical in himself, our attraction to the perfectibility of the individualspiritual, a full development of the collective beingwe do not fulfil God integrally, nor satisfy the perfectibility conditions of society, and, more pragmatically restrictedHis self-manifestation. We do not become perfect, but only shift the perfect or best possible relations field of individual with individual and society and of community with community. An exclusive our imperfection or dominant emphasis is laid sometimes on the individual, sometimes on the collectivity or society, sometimes on at most attain a right and balanced relation between the individual and the collective human wholelimited altitude. One idea holds up the growing lifeHowever high we may climb, freedom or perfection of the human individual as the true object of our existence,—whether the ideal even though it be merely a free self-expression of to the personal being or a selfNon-governed whole of complete mindBeing itself, fine and ample life and perfect body, or a spiritual perfection and liberationwe climb ill if we forget our base. In this view society is there only as a field of activity and growth for Not to abandon the individual man and serves best its function when lower to itself, but to transfigure it gives as far as possible a wide room, ample means, a sufficient freedom or guidance in the light of development the higher to his thoughtwhich we have attained, his action, his growth, his possibility of fullness is true divinity of beingnature. <ref>http://incarnateword.in/cwsa/2221/the-divinedestiny-lifeof-the-individual#p34p9</ref>
It is, then, this spiritual fulfilment of the urge to individual perfection and an inner completeness of being that we mean first when we speak of a divine life. It is the first essential condition of a perfected life on earth, and we are therefore right in making the utmost possible individual perfection our first supreme business. The perfection of the spiritual and pragmatic relation of the individual with all around him is our second preoccupation; the solution of this second desideratum lies in a complete universality and oneness with all life upon earth which is the other concomitant result of an evolution into the gnostic consciousness and nature. But there still remains the third desideratum, a new world, a change in the total life of humanity or, at the least, a new perfected collective life in the earth-nature. This calls for the appearance not only of isolated evolved individuals acting in the unevolved mass, but of many gnostic individuals forming a new kind of beings and a new common life superior to the present individual and common existence. A collective life of this kind must obviously constitute itself on the same principle as the life of the gnostic individual. <refcenter>http://incarnateword.in/cwsa/22/the-divine-life#p19~</refcenter>
== Perfection 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 get rid of all in him that belongs to a lower working, of all that stands in the way of his opening to the 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 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 personal effort, until the Divine to whom we aspire becomes the direct master of the Yoga and effects the entire spiritual and ideal conversion of the being.<ref>http://incarnateword.in Work =/cwsa/24/the-integral-perfection?search=perfection</ref>
You will become more But if you remain in that consciousness and more perfect in your work as look from there, then you begin to understand something of the truth. And this consciousness growshas 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, increasesno; you have perhaps to do what is necessary not to get killed), widens 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 enlightenedjust 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. <ref>http://incarnateword.in/cwm/1405/progress-and20-perfection-inmay-work1953#p1p54</ref>
In all action, all work done, the degree of perfection depends upon the degree of consciousness. <refcenter>http://incarnateword.in/cwm/14/progress-and-perfection-in-work#p3~</refcenter>
Perfection This power of the soul over its nature is of the utmost importance in the work must be Yoga of self-perfection; if it did not exist, we could never get by conscious endeavour and aspiration out of the aimfixed 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 very patient effort that this can be obtainedmiracle 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. <ref>http://incarnateword.in/cwmcwsa/1424/progressthe-andpsychology-perfectionof-inself-workperfection#p19p8</ref>
Open yourself more and more to the Divine's force and your work will progress steadily towards perfection. <refcenter>http://incarnateword.in/cwm/14/progress-and-perfection-in-work#p21~</refcenter>
Let nothing short An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But man's present nature is limited, divided, unequal,—it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the mind's one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, 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 starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection be your ideal of the being and 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 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 perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic 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 the whole. Even the most limited and finite action is in work the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and you are sure essential consciousness to become that height but brings about a true instrument descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the DivineTruth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga. <ref>http://incarnateword.in/cwmcwsa/1423/progressthe-supermind-and-perfectionthe-yoga-inof-workworks#p25p1</ref>
There must ===By Learning to be order and harmony in work. Even what is apparently the most insignificant thing must be done with perfect perfection, with a sense of cleanliness, beauty, harmony and order. <ref>http://incarnateword.in/cwm/14/progress-and-perfection-in-work#p26</ref>Witness===
The perfection ...we find ourselves to be not the mind, but a mental being who stands behind the action of the embodied mind, not a mental and vital personality,—personality is a composition of Nature,—but a mental Person,manomaya puruṣa. We become aware of a being within who takes 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. First, he has the intuition of himself as someone observing the action of the mind; it is something which is going on in him and yet before him as an object of his regarding knowledge. This self-awareness is the intuitive sense of the work done witness Purusha, ''sākṣī''. Witness Purusha is much more important a pure consciousness who watches Nature and sees it as an action reflected upon the consciousness and enlightened by that consciousness, but in itself other than its bulk it.To enter into identity with that 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, but 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 controlling spirit. To find the bigness way of rising to this greater poise and be self-ruler, Swarat, is a condition of its scopehis perfection. <ref>http://incarnateword.in/cwmcwsa/1424/progressthe-andperfection-of-perfectionthe-inmental-work#p38being?search=perfection</ref>
In works, aspiration towards Perfection is true spirituality. <ref>http://incarnateword.in/cwm/14/progress-and-perfection-in-work#p45</ref>===By Developing Detachment===
=== Practical Tips 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 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 Perfection that recession of the soul into itself which is indispensable to knowledge. <ref>http://incarnateword.in Work ===/cwsa/23/the-release-from-subjection-to-the-body#p8</ref>
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 mistakes, it is nothing to be sad about. Let the consciousness grow—only in the divine consciousness is there an entire perfection. The more you surrender to the Divine, the more will there be the possibility of perfection in you. <ref>http://incarnateword.in/cwsa/29/practical-concerns-in-work#p39</ref>===By Developing Equality===
Someone who is learning The calm established in the whole being must remain the same whatever happens, in health and disease, in pleasure and in pain, even in the strongest physical pain, in good fortune and misfortune, our own or that of those we love, in success and failure, honour and insult, praise and blame, justice done to paint us or play music injustice, everything that ordinarily affects the mind. If we see unity everywhere, if we recognise that all comes by the divine will, see God in all, in our enemies or write rather our opponents in the game of life as well as our friends, in the powers that oppose and does not like resist us as well as the powers that favour and assist, in all energies and forces and happenings, and 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 heart and mind. But even before we can attain or are firmly seated in that universal vision, we have his mistakes pointed out by those who already know—how all the means in our power to insist on this receptive 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 he to learn at the perfect assurance of a rapid progress in all or reach any the other members of perfection . For without it we can have no solid basis; and by the pronounced lack of it we shall be constantly falling back to the lower status of technique? desire, ego, duality, ignorance. <ref>http://incarnateword.in/cwsa/2924/practicalthe-concernsaction-inof-workequality#p45p5</ref>
== Perfection and Inter-relation with Others =By Purification of Nature===
...man purification is separated an essential means towards self-perfection. All these impurities and inadequacies result in his mindvarious kinds of limitation and bondage: but there are two or three primary knots of the bondage, his life—ego is the principal knot, his body from —from which the universal and therefore, even as he does not know himself, is equally and even more incapable of knowing his fellow-creaturesothers derive. He forms by inferences, theories, observations and a certain imperfect capacity These bonds must be got rid of sympathy a rough mental construction about them; but this purification is not knowledgecomplete till it brings about liberation. Knowledge can only come by conscious identityBesides, after a certain purification and liberation has been effected, for that there is still the only true knowledge,—existence aware conversion 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 purified instruments 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 law of knowledge are indirect a higher object and imperfectutility, the knowledge attained will also be indirect a large, real and imperfectperfect order of action. It will enable us to work out with By the conversion man can arrive at a certain precarious clumsiness but still perfectly enough from our mental standpoint certain limited practical aimsperfection of fullness of being, necessitiescalm, conveniencespower and knowledge, even a certain imperfect greater vital action and insecure harmony of our relations with that which we know; but only by a conscious unity with it can we arrive at a more perfect relationphysical existence. Therefore we must arrive at One result of this perfection is a conscious unity with our fellow-beings large and not merely at perfected delight of being, Ananda.<ref>http://incarnateword.in/cwsa/24/the sympathy created by love or -perfection-of-the understanding created by -mental knowledge-being?search=perfection</ref><center>~</center>The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity which will always be shall enable on the one hand the knowledge perfect reflection of their superficial existence and therefore imperfect the divine Being in itself ourselves and subject to denial on the other the perfect outpouring of its Truth and frustration by Law in us in the uprush terms of the unknown life and unmastered from through the subconscient or right functioning of the subliminal complex instrument we are in them and usour outer parts, is the condition of an integral liberty. But this conscious oneness can only be established by entering into Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in which we are one with them, the universal world seen as symbols of the Divine and the fullness Ananda of the universal exists consciently only in that which is superconscient to us, in not-world. And it prepares the integral perfection of our humanity as a type of the Supermind: for here Divine in our normal being the greater part conditions of it is subconscient and therefore in this normal poise the human manifestation, a perfection founded on a certain free universality of mindbeing, life of love and body it cannot be possessed. The lower conscious nature is bound down to ego in all its activitiesjoy, chained triply to the stake of differentiated individualityplay of knowledge and of play of will in power and will in unegoistic action. The Supermind alone commands unity in diversityThis integrality also can be attained by the integral Yoga. <ref>http://incarnateword.in/cwsa/2123/the-problemsynthesis-of-lifethe-systems#p9p19</ref>
To make the effort for one's own perfection and not to be disturbed by any mistake in others but reply by a silent will for their perfection also is always the right attitude. <ref>http://incarnateword.in/cwsa/31/problems-in-human-relations#p9</ref>===By Cultivating Faith===
You stop short at There is one kind of faith demanded as indispensable by the perfection integral Yoga and that others should realise may be described as faith in God and you are seldom conscious the Shakti, faith in the presence and power of the goal you should be pursuing yourself. If you are conscious of it, well then, begin with Divine in us and the work which is given to youworld, a faith that is to say, realise what you have to do and do not concern yourself with what others do, because, after all, it in the world is not your business. And the best way to the true attitude is simply to say, "All those around meworking of one divine Shakti, that all the circumstances steps of my life, all the people near meYoga, 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 mirror held up firm and strong dependence on and a total self-surrender to me by the Divine Consciousness and to show me the progress I must make. Everything that shocks me his Shakti in others means a work I have us we can attain to do in myselfoneness and freedom and victory and perfection." <ref>http://incarnateword.in/cwmcwsa/1024/aphorismfaith-and-8#p15shakti?search=perfection</ref>
And perhaps if one carried true perfection in oneself, one would discover it more often in others. <ref>http://incarnateword.in/cwm/10/aphorism-8#p16</ref>===By Silencing the Mind===
For 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 awakened individual forms of words, you are likely to fall into much confusion about the realisation true sense; but if in a silence of his truth 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 being and his inner liberation and perfection understanding one another, you must be his primary seekingable 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,—firstthere will always be some deformation of your meaning, because that is to what you speak the call 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 Spirit within himword means to you. This is true not of speech only, but of reading also because . If you want to understand a book with a deep teaching in it, you must be able to read it is only by liberation 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 perfection from there come slowly back to your exterior consciousness and realisation of its surface understanding. But if you let the truth of being that man can arrive words jump at truth of livingyour external mind and try to adapt and adjust the two, you will have entirely missed their real sense and power. A perfected community also There can exist only by be no perfect understanding unless you are in union with the unexpressed mind that is behind the perfection centre of its individualsexpression. <ref>http://incarnateword.in/cwm/03/26-may-1929#p21</ref><center>~</center>Man, too, becomes perfect only when he has found within himself that absolute calm and perfection can come only by passivity of the discovery Brahman and affirmation in life supports by each of his own spiritual being it with the same divine tolerance and the discovery by all of their spiritual unity same divine bliss a free and a resultant life unityinexhaustible activity. There Those who have thus possessed the Calm within can be no real perfection for us except by our inner self and truth perceive always welling out from its silence the perennial supply of spiritual existence taking up all the energies that work in the universe. It is not, therefore, the truth of the instrumental existence into itself and giving Silence to say that it oneness, integration, harmonyis in its nature a rejection of the cosmic activity. As our only real freedom The apparent incompatibility of the two states is an error of the discovery limited Mind which, accustomed to trenchant oppositions of affirmation and disengagement of denial and passing suddenly from one pole to the spiritual Reality within usother, so our only means is unable to conceive of true perfection is 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 sovereignty activity and self-effectuation of approves also the reconciliation by which the spiritual Reality in soul remains free and still even while it lends itself to all the elements of our natureaction. <ref>http://incarnateword.in/cwsa/2221/the-divinereality-lifeomnipresent#p37p5</ref>
We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves =Difficulties on the divine symbol, Path to reproduce, multiply and ultimately universalise it in others. <ref>http://incarnateword.in/cwsa/23/the-threefold-life#p30</ref>Perfection=
The best way of helping others No man is perfect; the vital is there and the ego is there to transform oneselfprevent it. Be perfect It is only when there is the total transformation of the external and you will be in a position the internal being down to bring the very subconscient, that perfection to the worldis possible. Till then imperfection will remain as our common heritage. <ref>http://incarnateword.in/cwmcwsa/1431/helpingthe-otherssubconscient-and-the-worldintegral-yoga#p12p2</ref>
There is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; to find that truth and Reality and live in it, achieve the most perfect manifestation and formation possible of it, must be 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 power of being and value of being. The universe 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, and there is a truth and self of humanity, a human spirit, a destiny of human life. <refcenter>http://incarnateword.in/cwsa/22/the-divine-life#p36~</refcenter>
=== When Man Becomes Perfect… ===The egoism of the instrument can be as dangerous or more dangerous to spiritual progress than 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 and perfection. There should be no big I, not even a small one. <ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p54</ref>
Man, too, becomes perfect only when he has found within himself that absolute calm and passivity 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 can perceive always welling out from its silence the perennial supply of the energies that work in the universe. It is not, therefore, the truth of the Silence to say that it is in its nature a rejection of the cosmic activity. The apparent incompatibility of the two states is an error of the limited Mind which, accustomed to trenchant oppositions of affirmation and denial and passing suddenly from one pole to the other, 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 reconciliation by which the soul remains free and still even while it lends itself to all action. <refcenter>http://incarnateword.in/cwsa/21/reality-omnipresent#p5~</refcenter= More on Perfection... =
=== EaseThe 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, Difficulty and Perfection ==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=perfection</ref>
You must not cherish the illusion that if you want to follow the straight path, if you are modest, if you seek purity, if you are disinterested, if you want to lead a solitary existence and have a clear judgment, things will become easy.... It is quite the contrary! When you begin to advance towards inner and outer perfection, the difficulties start at the same time. <refcenter>http://incarnateword.in/cwm/03/impurity#p29~</refcenter>
=== MoralityIn the lower grades of the ascension the new assumption, Diversity 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 Perfection ===impose them upon the members. <ref>http://incarnateword.in/cwsa/22/the-ascent-towards-supermind#p16</ref>
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 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 itself. 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>http://incarnateword.in/cwm/03/4-august-1929#p6</ref>
<div style=== Conflicts and Perfection ==="text-align: center;">
If there were no such resistance, there would be nothing whatever to conquer in the world, for the world would be harmonious, a constant passage from one One man’s perfection to another instead of the conflict which it is—a game of hazards and various possibilities in which the Divine faces real opposition, real difficulty and often real temporary defeat on the way to the final victory. It is just this reality of the whole play that makes it no mere jest. 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 still can save 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. All depends upon the personal attitude. <ref>http://incarnateword.in/cwmcwsa/0334/knowledge-by-unity-with-the-divinefinding-the-divine-will-inof-the-world#p5soul</ref></div>
=== Perfection and Harmony ===
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 '''Content Curated 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; perfection is the perfection of the total divine harmony. <ref>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p6</ref>Prema Sankar'''
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==References==
= References =