Changes

== Ego & and Perfection ==

<span style="background-color: transparent; color: #000000;">Never forget that here it is for the perfection of the work that we are striving, not for the satisfaction of the ego. </spanref><span style="backgroundu>http://incarnateword.in/cwm/13/organisation-and-color: transparent; color: work#0066cc;"p55</u></ref></span>

<span style="background-color: transparent; color: #000000;">Never forget that here it is for The egoism of the instrument can be as dangerous or more dangerous to spiritual progress than the perfection egoism of the work that we are strivingdoer. The ego-sense is contrary to spiritual realisation, not so how can any kind of ego be a thing to be encouraged? As for the satisfaction magnified ego, it is one of the egomost perilous obstacles to release and perfection. There should be no big I, not even a small one.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwmcwsa/1331/organisationego-and-workits-forms#p55p54</u></ref></span>

<span style="background-color: transparent; color: #000000;">The egoism of the instrument can be as dangerous or more dangerous to spiritual progress than 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.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/31/ego-and-its-forms#p54</u></ref></span><span style="background-color: transparent; color: #000000;">If you think there is no ego or desire in you, only pure devotion, that shows a great unconsciousness. To be free from ego and desire is a condition which needs a high siddhi in Yoga—even many Yogis of a great spiritual attainment are not free from it. For a sadhak at your stage of development to think he is free from ego and desire is to blind himself and prevent the clear perception of one's own nature movements which is necessary for progress towards spiritual perfection.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/31/ego-and-its-forms#p74</u></ref></span>

<span style="background-color: transparent; color: #000000;">This vairagya, or loss of zest, as you have yourself said, began before you came here. I have indeed laid some stress on the conquest of sex, for obvious reasons; but I have hardly laid a compulsory stress on anything else. Certainly, I have not encouraged you to lose joy in vital creativeness; I have only held up the ideal of turning it towards the Divine and away from the ego. To keep the vital full of life and energy and to trust mainly to the inner growth and the descent of a higher consciousness for a change, using the will too but for self-mastery, not for suppression, but for subordination of the lower to the higher, has been my teaching. The turn to vairagya, to tapasya of an ascetic kind was the impulse of something in your own nature; it insisted on its necessity just as a part of the vital insisted on its opposite: even it condemned my suggestion of something less grim and strenuous as an easy-going absence of aspiration etc. I do not say that vairagya and tapasya are not ways to reach the Divine, but done like that they are painful ways and long; if one takes them, one must be determined and go through. For one part to push all zest out of the vital and for the other </span><span style="background-color: transparent; color: #000000;">to regret and say, why did I ever do it, will never do. And it is in this kind of tapasya that perfection or at least perfect purification is demanded before there can be any realisation. I have never said that for my Yoga; the only thing I insist upon is some faith, inner surrender and opening of oneself to receive,—not absolute, but just sufficient. Experience has to begin long before perfect purification and from experience to experience one comes to realisation and through realisation to more and more perfection; anything that can be called real perfection can only come at the end. But there is something in you that is impatient of gradualness, of small mercies; its motto seems to be all or nothing.</span><ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p9</ref></span>

== The Mundane & and Divine Perfection ==

<span style="background-color: transparent; color: #000000;">A divine perfection of the human being is our aim. We must know then first what are the essential elements that constitute man's total perfection; secondly, what we mean by a divine as distinguished from a human perfection of our being. That man as a being is capable of self-development and of some approach at least to an ideal standard of perfection which his mind is able to conceive, fix before it and pursue, is common ground to all thinking humanity, though it may be only the minority who concern themselves with this possibility as providing the one most important aim of life. But by some the ideal is conceived as a mundane change, by others as a religious conversion.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/24/the-integral-perfection#p1</u></ref></span><span style="background-color: transparent; color: #000000;">The mundane perfection is sometimes conceived of as something outward, social, a thing of action, a more rational dealing with our fellow-men and our environment, a better and more efficient citizenship and discharge of duties, a better, richer, kindlier and happier way of living, with a more just and more harmonious associated enjoyment of the opportunities of existence. By others again a more inner and subjective ideal is cherished, a clarifying and raising of the intelligence, will and reason, a heightening and ordering of power and capacity in the nature, a nobler ethical, a richer aesthetic, a finer emotional, a much healthier and better-governed vital and physical being. Sometimes one element is stressed, almost to the exclusion of the rest; sometimes, in wider and more 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.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/24/the-integral-perfection#p2</u></ref></span>

<div span style="background-color: transparent; color: #000000;">We knowThe mundane perfection is sometimes conceived of as something outward, social, we have said this many a timething of action, that all work is a prayer made more rational dealing with the body our fellow-men and that the true attitude in work is an offering to the Divine. Wellour environment, this was satisfied with the way the thing was done. For I was looking ona better and more efficient citizenship and discharge of duties, to seea better, as I saidricher, if there were things which were not as they should have been. But in any casekindlier and happier way of living, to with a more just and more harmonious associated enjoyment of the eye opportunities of this consciousness which was looking on, it was satisfyingexistence. MateriallyBy others again a more inner and subjective ideal is cherished, you seea clarifying and raising of the intelligence, I saidwill and reason, "In the outer human consciousness this can be done much better." That a heightening and ordering of course is understood, we haven't reached power and capacity in the height of perfectionnature, far from thata nobler ethical, but it must also be said that it is only a very small part of our activity... that we are trying much more than thisricher aesthetic, that it is only one of the movements of our sadhanaa finer emotional, you see. We are busy with many other things besides this..a much healthier and better-governed vital and physical being. Sometimes one thing among many others... and to put up something like this according element is stressed, almost to the accomplishment which exclusion of the laws of human perfection demandrest; sometimes, infinitely more time, infinitely more work in wider and infinitely more means would have been necessary. But we are not seeking an exclusive perfection in one thing or anotherwell-balanced minds, we are trying to make everything go forward together to the whole harmony is envisaged as a common, integral total perfection. And these things have their place A change of education and importance, but they don't have social institutions is the outward means adopted or an exclusive place inner self-training and importancedevelopment is preferred as the true instrumentation. ThereforeOr the two aims may be clearly united, from the external point perfection of view, one may criticise and find something to say and all that; but it is not thatthe inner individual, the true point perfection of view. Inwardly, it is wellthe outer living. (The Mother, 30 November 1955) <ref><u>http://incarnateword.in/cwmcwsa/0724/30the-novemberintegral-1955perfection#p28p2</u></ref></divspan>

<span style="background-color: transparent; color: #000000;">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 the eye of this consciousness which was looking on, it was satisfying. Materially, you see, I said, "In the outer human consciousness this can be done much better." That of course is understood, we haven't reached the height of perfection, far from that, but it must also be said that it is only a very small part of our activity... that we are trying much more than this, that it is only one of the movements of our sadhana, you see. We are busy with many other things besides this... one thing among many others... and to put up something like this according to the accomplishment which the laws of human perfection demand, infinitely more time, infinitely more work and infinitely more means would have been necessary. But we are not seeking an exclusive perfection in one thing or another, we are trying to make everything go forward together to a common, integral perfection. And these things have their place and importance, but they don't have an exclusive place and importance. Therefore, from the external point of view, one may criticise and find something to say and all that; but it is not that, the true point of view. Inwardly, it is well. (The Mother, 30 November 1955) </spanref><span style="backgroundu>http://incarnateword.in/cwm/07/30-november-color: transparent; color: 1955#0066cc;"p28</u></ref></span> <span style="background-color: transparent; color: #000000;">The divine existence is of the nature not only of freedom, but of purity, beatitude and 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 parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.</span><span style="background-color: transparent; color: #0066cc;"><ref><u>http://incarnateword.in/cwsa/23/the-synthesis-of-the-systems#p19</u></ref></span>

<span style="background-color: transparent; color: #000000;">Perfection of all kinds is indeed good, as it is the sign of the pressure of the consciousness in the material world towards full self-expression in this or that limit, on this or that level. In a certain sense it is an urge of the Divine itself hidden in forms that tends in the lesser degrees of consciousness towards its own increasing self-revelation. Perfection of an object or a scene in inanimate Nature, animate perfection of strength, speed, physical beauty, courage or animal fidelity, affection, intelligence, perfection of art, music, poetry, literature,—perfection of the intellect in any kind of mental activity, the perfect statesman, warrior, artist, craftsman,—perfection in vital force and capacity, perfection in ethical qualities, character, temperament,—all have their high value, their place as rungs in the ladder of evolution, the seried steps of the spirit's emergence. If one likes to call that spiritual because of this hidden urge behind it one can do so; it can at least be regarded as a preparation for the secret spirit's emergence. But thought and knowledge can only proceed by making the necessary distinctions. Much confusion is created by neglecting them. This mental idealism, ethical development, religious piety and fervour, occult </span><span style="background-color: transparent; color: #000000;">powers and feats have all been taken as spirituality and the spiritual evolution kept tied to the moorings of the planes of lesser consciousness which do indeed prepare the soul by experience for the spiritual consciousness but are not themselves that. For perfection can only become truly spiritual when it is founded on the awakened spiritual consciousness and takes on its peculiar essence.</span> <ref><u>http://incarnateword.in/cwsa/28/idealism-and-spirituality#p1</u></ref></span>

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

<span style="background-color: transparent; color: #000000;">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) <ref>http://incarnateword.in/cwm/09/1-october-1958#p3</ref> </span>

== Consciousness & and Perfection ==

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

<span style="background-color: transparent; color: #000000;">Ignorance is dispelled by a growing consciousness; what you need is consciousness and always more consciousness, a consciousness pure, simple and luminous. In the light of this perfected consciousness, things appear as they are and not as they want to appear. It is like a screen faithfully recording all things as they pass. You see there what is luminous and what is dark, what is straight and what is crooked. Your consciousness becomes a screen or mirror; but this is when you are in a state of contemplation, a mere observer; when you are active, it is like a searchlight. You have only to turn it on, if you want to see luminously and examine penetratingly anything in any place. (The Mother, 30 June 1929)</span><ref>http://incarnateword.in/cwm/03/30-june-1929#p7</ref></span>

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