=What is Personality?=
"In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being; but another idea distinguishes personality and character, personality as a flux of self-expressive or sensitive and responsive being, character as a formed fixity of Nature's structure...that personalityBut flux of nature and fixity of nature are two aspects of being neither of which, like consciousnessnor indeed both together, lifecan be a definition of personality. For in all men there is a double element, soulthe unformed though limited flux of being or Nature out of which personality is fashioned and the personal formation out of that flux. …there is also...occult element, the Person behind of whom the personality is not a briefself-lived stranger expression; the Person puts forward the personality as his role, character, persona, in an impersonal Eternity, but contains the very meaning present act of his long drama of manifested existence."<ref>http://incarnateword.in/cwmcwsa/0822/18the-aprilgnostic-1956being#p11p30</ref>
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When we speak of The ordinary restricted personality, we mean can be grasped by it at first something limiteda description of the characters stamped on its life and thought and action, external its very definite surface building and separativeexpression of self; even if we may miss whatever was not so expressed, and that might seem to detract little from the general adequacy of our idea understanding, because the element missed is usually little more than an amorphous raw material, part of the flux, not used to form a personal God assumes significant part of the same imperfect characterpersonality. Our personality is But such a description would be pitifully inadequate to us at first express the Person when its Power of Self within manifests more amply and puts forward its hidden daemonic force in the surface composition and the life. We feel ourselves in presence of a separate creaturelight of consciousness, a limited mindpotency, bodya sea of energy, character which we conceive can distinguish and describe its free waves of as the person we areaction and quality, a fixed quantitybut not fix itself; for although in reality it is always changing, and yet there is a sufficient element an impression of stability to give a kind of practical justification to this notion of fixedness. <ref>http://incarnateword.in/cwsa/24/personality, the-divine-personality#p11</ref><center>~</center>In one view personality is regarded as a fixed structure presence of recognisable qualities expressing a power of powerful being; but another idea distinguishes personality and character, personality as a flux of self-expressive strong, high or sensitive and responsive beingbeautiful recognisable Some one, a Person, character as not a formed fixity limited creature of Nature's structurebut a Self or Soul, a Purusha. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30</ref>
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…there is also a third and occult element...that personality, like consciousness, life, soul, the Person behind of whom the personality is not a selfbrief-expression; the Person puts forward the personality as his rolelived stranger in an impersonal Eternity, character, persona, in but contains the present act very meaning of his long drama of manifested existence.<ref>http://incarnateword.in/cwsacwm/2208/the18-gnosticapril-being1956#p30p11</ref>
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Personality is a temporary formation and to eternise it would be to eternise ignorance and limitation. The true "I" is not the mental ego or the present personality which is only a mask, but the eternal I which assumes various personalities in various lives.
<ref>httphttps://incarnateword.in/cwsa/29/christianity-and-theosophy#p12</ref> ==Notions about Personality== But flux of nature and fixity of nature are two aspects of being neither of which, nor indeed both together, can be a definition of personality. For in all men there is a double element, the unformed though limited flux of being or Nature out of which personality is fashioned and the personal formation out of that flux. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30p11</ref>
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All the trend This personality is a temporary expression of modern thought has been towards the belittling our self-being, a changing form of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becomingempowered to exist by it, dependent on it for substance and endurance,—temporary, but not unreal. Our thought and action are means for this expression of ourselves and that too works itself out through impersonal forces , as the expression is incomplete and impersonal lawsevolutive, while personality presents itself only as it is a subsequentdevelopment of our natural being in Time, thought and action help it to develop, subordinateto change, partialto alter and expand its limits, transient phenomenon upon but at the face same time to maintain limits; in that sense they are limiting and binding; they are themselves an incomplete mode of this impersonal movementself-revelation. Granting even to this Force a consciousnessBut when we go back into ourselves, that seems to be impersonalinto the true self and person, indeterminate, void in essence there is no longer a binding or limitation by the limits of all but abstract qualities action or energiesperception; both arise as expressions of consciousness and expressions of force of the self operative for everything else is only a resultfree self-determination of its nature-being, a minor phenomenon. Ancient Indian thought starting from quite for the other end of self-unrolling, the scale arrived on most becoming in time of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality something that is only an illusion or at best a phenomenon of the minditself illimitable. <ref>httphttps://incarnateword.in/cwsa/2421/reality-and-the-divinecosmic-personalityillusion#p1p23</ref>
==Characteristics of Human Personalities ==
The human individual is a very complex being: he is composed of innumerable elements, each one of which is an independent entity and has almost a personality. Not only so, the most contradictory elements are housed together. If there is a particular quality or capacity present, the very opposite of it, annulling it, as it were, will also be found along with it and embracing it. I have seen a man brave, courageous, heroic to the extreme, flinching from no danger, facing unperturbed the utmost peril, truly the bravest of the brave; and yet I have seen the same man cowering in abject terror, like the last of poltroons, in the presence of certain circumstances. I have seen a most generous man giving things away largely, freely, not counting any expenditure or sacrifice, without the least care or reservation; the same person I have also found to be the vilest of misers with respect to certain other considerations. Again, I have seen the most intelligent person, with a clear mind, full of light and understanding, easily comprehending the logic and implication of a topic; and yet I have seen him betraying the utmost stupidity of which even an ordinary man without education or intelligence would be incapable. <ref>http://incarnateword.in/cwm/15/12-november-1952#p1</ref>
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In every human being there are two parts, the psychic with so much of the thinking mind and higher (emotional, larger dynamic) vital that is open to the psychic and cleaves to the soul's aims and admits the higher experiences and on the other hand the lower vital and the physical or external being (external mind and vital included) which are attached to the ignorant personality and nature and do not want to change. It is the conflict between these two that makes all the difficulty of the sadhana. All the difficulties you enumerate arise from that and nothing else. It is only by curing the duality that one can overcome them. That happens when one is able to live within, aware of one's inner being, identified with it and to regard the rest as not oneself, as a creation of ignorant Nature from which one has separated oneself and which has to disappear and, secondly, when by opening oneself constantly to the Divine Light and Force and the Mother's presence a dynamic action of sadhana is constantly maintained which steadily pushes out the movements of the ignorance and substitutes even in the lower vital and physical being the movements of the inner and higher nature. There is then no struggle any longer, but an automatic growth of the divine elements and fading out of the undivine. The devotion of the heart and the increasing activity of the psychic being, which is best helped by devotion and self-giving, are the most powerful means for arriving at this condition. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p20</ref>
==Types of Personalities==
===The Two Personalities According to Western Occultism===
There are always two sides to every human being. In Western occultism they call them the good and the evil Persona (personality).
'''Strong Personality'''
X has ...a strong personality and a formed, forceful and independent vital. It is a kind of character with great possibilities in it, but not liked by most people because they prefer girls to be soft, butterlike and docile and full of gushing affection and "sweetness"... Such characters, if badly used by life, may develop great vital difficulties. Y and Z probably see only this side; the other side is too unusual for them to appreciate. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p33</ref>
'''Evil Personality'''
What you say about the ..."Evil Persona" interests me greatly as it answers to my consistentexperience that a person greatly endowed for the work has, always or almost always—perhaps one ought not to make ...a too rigid universal rule about these things—a being attached to him, sometimes appearing like a part of him, which is just the contradiction of the thing he centrally represents in the work to be done. Or, if it is not there at first, not bound to his personality, a force of this kind enters into his environment as soon as he begins his movement to realise. Its business seems to be to oppose, to create stumblings and wrong conditions, in a word, to set before him the whole problem of the work he has started to do. It would seem as if the problem could not, in the occult economy of things, be solved otherwise than by the predestined instrument making the difficulty his own. That would explain many things that seem very disconcerting on the surface. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p34</ref>
===World Personality===
''Q. What are the characteristic features of a world-personality?''
''A:'' NowThe most characteristic feature is precisely this change of consciousness. Instead of feeling like a little, there are people who have very decisive experiences in one part of their beingisolated person, but these are not necessarily translatedseparated from others, or at least not immediatelyone feels one is a universal person, in containing all others and intimately united and identified with all others… If you were to ask what is the other parts nature of their beingwhat he says... It is possible that through sadhana or concentration or through Graceobviously, somebody has attained if he expresses the state of consciousness in which he lives, he expresses a universal state of a world-personalityconsciousness, but that he still continues to act physically and seeing things in quite an a different way from ordinarymen, nondescript wayhe will express them differently, because in accordance with what he has not taken care to unify his whole being, sees and though one part feels. As for acting... if all the parts of his being is universally consciousare in harmony, as soon as he begins to eat, to sleep, walk, act, he does this like all human animals. That may happen. So, it is again a purely personal question, it depends on each one, on his stage action will obviously express his state of developmentconsciousness..” <ref>http://incarnateword.in/cwm/08/5-december-1956#p29,p34</ref>
===Spiritual Personality===But if it is someone who has taken care to unify his being, to identify all its parts with the central truth, then naturally he will act with a total absence of egoism, with an understanding of others, an understanding which comes to him from his identification with others—and so he will act like a sage. But that depends on the care he has taken to unify his whole being around the central consciousness.<ref>https://incarnateword.in/cwm/08/5-december-1956#p29,p30,p33</ref><center>~</center>''Q. Sweet Mother, when one has a world-personality, does one still need the individual personality?''
"When there ''A: ''But it is the decisive emergence, one sign individual personality which is transformed into the world-personality. Instead of it is having the status or action in us sense of an inherent, intrinsic, self-existent consciousness which knows itself by the mere fact individual as he ordinarily is—this altogether limited individual who is one little person amidst so many millions and millions of beingothers, knows all a little separate person— instead of feeling like that is in itself in the same way, by identity with itthis separate isolated individual, begins even to see this little person amidst all that to our mind seems external in the same mannerothers, by a movement becomes aware of identity or by an intrinsic direct consciousness which envelopsthe world-individuality, penetrates, enters into its object, discovers itself in the objectworld-personality, is aware in it of something that is not mind or life or bodyand naturally becomes divine. There It is, then, evidently a spiritual consciousness which transformation. It is other than the mental, and it testifies to one thing being transformed into the existence of a spiritual being in us which is other than our surface mental personality." <ref>httphttps://incarnateword.in/cwm/0908/115-junedecember-19581956#p1p19,p22</ref>
===Fourfold Personality===
And in the soul-force in man this Godhead in Nature represents itself as a fourfold effective Power, ''catur“catur-vyūha''vyūha”, a Power for knowledge, a Power for strength, a Power for mutuality and active and productive relation and interchange, a Power for works and labour and service, and its presence casts all human life into a nexus and inner and outer operation of these four things. The ancient thought of India conscious of this fourfold type of active human personality and nature built out of it the four types of the Brahmana, Kshatriya, Vaishya and Shudra, each with its spiritual turn, ethical ideal, suitable upbringing, fixed function in society and place in the evolutionary scale of the spirit. <ref>http://incarnateword..the truth behind it exists and is one of some considerable importance in the perfection of our power of nature; but we have to take it in/cwsa/24/its inner aspects, first, personality, character, temperament, soul-type, then the soul-force-which lies behind them and wears these forms, and-lastly the play of the-fourfold-personality#p3</ref><center>~</center>free spiritual Shakti in which they find their culmination and unity beyond all modes. For the crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Shudra and that alone, is not a psychological truth of our being. The psychological fact is that there are these four active powers and tendencies of the Spirit and its executive Shakti within us and the predominance of one or the other in the more well-formed part of our personality gives us our main tendencies, dominant qualities and capacities, effective turn in action and life. But they are more or less present in all men, here manifest, there latent, here developed, there subdued and depressed or subordinate.
<ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p3</ref>
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The most outward psychological form of these things is the mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life, cultural personality or type.
The most outward psychological form of these things is the mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life, cultural personality or type. <ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p4</ref> '''Characteristic Characteristics of BrahmanaBrahmin'''
The turn is often towards the predominance of the intellectual element and the capacities which make for the seeking and finding of knowledge and an intellectual creation or formativeness and a preoccupation with ideas and the study of ideas or of life and the information and development of the reflective intelligence. According to the grade of the development there is produced successively the make and character of the man of active, open, inquiring intelligence, then the intellectual and, last, the thinker, sage, great mind of knowledge. The soul-powers which make their appearance by a considerable development of this temperament, personality, soul-type, are a mind of light more and more open to all ideas and knowledge and incomings of Truth; a hunger and passion for knowledge, for its growth in ourselves, for its communication to others, for its reign in the world, the reign of reason and right and truth and justice and, on a higher level of the harmony of our greater being, the reign of the spirit and its universal unity and light and love; a power of this light in the mind and will which makes all the life subject to reason and its right and truth or to the spirit and spiritual right and truth and subdues the lower members to their greater law; a poise in the temperament turned from the first to patience, steady musing and calm, to reflection, to meditation, which dominates and quiets the turmoil of the will and passions and makes for high thinking and pure living, founds the self-governed sattwic mind, grows into a more and more mild, lofty, impersonalised and universalised personality. This is the ideal character and soul-power of the Brahmana, the priest of knowledge. If it is not there in all its sides, we have the imperfections or perversions of the type, a mere intellectuality or curiosity for ideas without ethical or other elevation, a narrow concentration on some kind of intellectual activity without the greater needed openness of mind, soul and spirit, or the arrogance and exclusiveness of the intellectual shut up in his intellectuality, or an ineffective idealism without any hold on life, or any other of the characteristic incompletenesses and limitations of the intellectual, religious, scientific or philosophic mind. These are stoppings short on the way or temporary exclusive concentrations, but a fullness of the divine soul and power of truth and knowledge in man is the perfection of this Dharma or Swabhava, the accomplished Brahminhood of the complete Brahmana.
<ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p5</ref>
'''The Soul ForceCharacteristics of Vaishya'''
These are A third turn is one that brings out into relief the practical arranging intelligence and the signsinstinct of life to produce, exchange, possess, enjoy, contrive, put things in order and balance, spend itself and get and give and take, but behind is work out to the best advantage the soul which thus expresses itself in a consummation active relations of natureexistence. And In its outward action it is this soul is an outcoming of power that appears as the free self of skilful devising intelligence, the liberated manlegal, professional, commercial, industrial, economical, practical and scientific, mechanical, technical and utilitarian mind. That self This nature is accompanied at the normal level of no characterits fullness by a general temperament which is at once grasping and generous, prone to amass and treasure, being infiniteto enjoy, show and use, bent upon efficient exploitation of the world or its surroundings, but bears well capable too of practical philanthropy, humanity, ordered benevolence, orderly and upholds ethical by rule but without any high distinction of the play of all characterfiner ethical spirit, supports a kind mind of infinitethe middle levels, onenot straining towards the heights, yet multiple personalitynot great to break and create noble moulds of life, nirguṇo guṇī is in its manifestation capable of infinite qualitybut marked by capacity, anantaguṇaadaptation and measure. ... The force But if we look at the greater capacities and soul-values, we shall find that here also there are things that it uses is enter into the completeness of human perfection…. A largeness of mutuality, a generous fullness of the supreme relations of life, a lavish self-spending and return and ample interchange between existence and universalexistence, a full enjoyment and use of the divine rhythm and balance of fruitful and infinite Shakti pouring herself into productive life are the individual being perfection of those who have this Swabhava and freely determining action for the divine purposefollow this Dharma.<ref>httphttps://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p12p6</ref>
==Transformation '''Characteristics of Individual Personality to Divine Personality==Shudra'''
''QThe other turn is towards work and service. Sweet MotherThis was in the old order the dharma or soul-type of the Shudra and the Shudra in that order was considered as not one of the twice-born, when one has but an inferior type. A more recent consideration of the values of existence lays stress on the dignity of labour and sees in its toil the bed-rock of the relations between man and man. There is a truth in both attitudes. For this force in the material worldis at once in its necessity the foundation of material existence or rather that on which it moves, the feet of the creator Brahma in the old parable, and in its primal state not uplifted by knowledge, mutuality or strength a thing which reposes on instinct, desire and inertia. The well-personality, does one still need developed Shudra soul-type has the instinct of toil and the capacity of labour and service; but toil as opposed to easy or natural action is a thing imposed on the individual personality?''natural man which he bears because without it he cannot assure his existence or get his desires and he has to force himself or be forced by others or circumstances to spend himself in work…
And yet when the soul develops, it is in this Swabhava and Dharma of work and service that there are found some of the most necessary and beautiful elements of our greatest perfection and the key to much of the secret of the highest spiritual evolution. For the soul powers that belong to the full development of this force in us are of the greatest importance,--the power of service t0 others, the will to make our life a thing of work and use to God and man, to obey and follow and accept whatever great influence and needful discipline, the love which consecrates service, a love which asks for no return, but spends itself for the satisfaction of that which we love, the power to bring down that love and service into the physical field and the desire to give our body and life as well as our soul and mind and will and capacity to God and man, and, as a result, the power of complete self-surrender, ''atma-samarpaṇa'', which transferred to the spiritual life becomes one of the greatest most revealing keys to freedom and perfection. In these things lies the perfection of this Dharma and the nobility of this Swabhava. Man could not be perfect and complete if he had not this element of nature in him to raise to its divine power. <ref>httphttps://incarnateword.in/cwmcwsa/0824/5soul-decemberforce-1956and-the-fourfold-personality#p19p7,p8</ref><center>~</center>''A: ''But it These are the signs, but behind is the individual personality soul which thus expresses itself in a consummation of nature. And this soul is transformed into the world-personality. Instead an outcoming of having the sense free self of the individual as he ordinarily is—this altogether limited individual who liberated man. That self is one little person amidst so many millions of no character, being infinite, but bears and millions upholds the play of othersall character, supports a little separate person— instead kind of feeling like thatinfinite, this separate isolated individualone, this little person amidst all the othersyet multiple personality, becomes aware ''nirguṇo guṇī'' is in its manifestation capable of infinite quality, ''anantaguṇa''. The force that it uses is the world-individualitysupreme and universal, the world-personality, divine and naturally becomes divine. It is a transformation. It is one thing infinite Shakti pouring herself into the individual being transformed into and freely determining action for the otherdivine purpose.” <ref>http://incarnateword.in/cwmcwsa/0824/5soul-decemberforce-1956and-the-fourfold-personality#p22p12</ref>
==The Triple Status of Personalities in Human==
The complete or integral man, some occultists say, possesses three hundred and sixty-five personalities; indeed it may be much more. The Vedas speak of the three and thirty- three and thirty-three hundred and thirty-three thousand gods that may be housed in the human vehicle—the basic three being evidently the triple status or world of Body, Life and Mind. <ref>http://incarnateword.in/cwm/15/12-november-1952#p2</ref>
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For as Being is one yet multiple, so also the same law prevails in ourselves and our members; the spirit, the Purusha is one but it adapts itself to the formations of Nature. Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited bytheir temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul personality grows and develops within us. Each has its own distinct nature, its influence, its action on the whole of us; but on our surface all these influences and all this action, as they come up, mingle and create an aggregate surface being which is a composite, an amalgam of them all, an outer persistent and yet shifting and mobile formation for the purposes of this life and its limited experience.
<ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p8</ref>
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But you have many sides to your personality or rather many personalities in you; it is indeed their discordant movements each getting in the way '''The Functions of the other, as happens when they are expressed through the external mind, that have stood much in the way of your sadhana. <ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>Chakras or Centres'''
===The centres or Chakras are seven in number—(1) The thousand-petalled lotus on the top of the head.(2) In the Mental Being=== middle of the forehead—the Ajna Chakra—(will, vision, dynamic thought).(3) Throat centre—externalising mind.(4) Heart-lotus—emotional centre. The psychic is behind it.(5) Navel—higher vital (proper).(6) Below navel—lower vital.(7) Muladhara—physical.All these centres are in the middle of the body; they are supposed to be attached to the spinal cord; but in fact all these things are in the subtle body, ''sūkṣma deha'', though one has the feeling of their activities as if in the physical body when the consciousness is awake.
At a higher stage of the evolution of personality the being of mind may rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital or the physical nature. The mental man tends to subordinate to his mental self-expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once more difficult for him and easier to arrive at a harmony of his nature. It is easier because the mental will once in control can convince by the power of the reasoning intelligence and at the same time dominate, compress or suppress the life and the body and their demands, arrange and harmonise them, force them to be its instruments, even reduce them to a minimum so that they shall not disturb the mental life or pull it down from its ideative or idealising movement. It is more difficult because life and body are the first powers and, if they are in the least strong, can impose themselves with an almost irresistible insistence on the mental ruler. Man is a mental being and the mind is the leader of his life and body; but this is a leader who is much led by his followers and has sometimes no other will than what they impose on him. Mind in spite of its power is often impotent before the inconscient and subconscient which obscure its clarity and carry it away on the tide of instinct or impulse; in spite of its clarity it is fooled by vital and emotional suggestions into giving sanction to ignorance and error, to wrong thought and to wrong action, or it is obliged to look on while the nature follows what it knows to be wrong, dangerous or evil.Even when it is strong and clear and dominant, Mind, though it imposes a certain, aconsiderable mentalised harmony, cannot integrate the whole being and nature. Theseharmonisations by an inferior control are, besides, inconclusive, because it is one part of the nature which dominates and fulfils itself while the others are coerced and denied their fullness. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p11</ref>'''Chakras'''
'''MentalThe thousand-Emotional'''petalled (head) lotus—Chakra or centre of the higher will and knowledgeThe lotus in the forehead—Will, vision, mental dynamismThe lotus in the throat—Expression—external mindThe lotus of the heart—Emotion, dynamic vital feeling (behind the heart is the seat of the psychic being)The lotus of the navel—Higher vitalThe lotus of the abdomen—Lower vitalThe lotus at the end of the spine (Muladhara)—Physical consciousness
There is another mental-In the process of our Yoga the centres have each a fixed psychological use and general function which base all their special powers and functionings. The ''mūlādhāra'' governs the physical down to the subconscient; the abdominal centre—''svādhiṣṭhāna''—governs the lower vital; the navel centre—''nābhipadma'' or ''maṇipūra''—governs the larger vital; the heart centre—''hṛtpadma'' or ''anāhata''—governs the emotional personality all whose ideas are for belief in being; the throat centre—''viśuddha''—governs the expressive and externalising mind; the centre between the eyebrows—''ājñācakra''—governs the Divinedynamic mind, Yogawill, bhaktivision, Guruvada. <ref>http://incarnateword.in/cwsa/29/mental formation; thethousand-adwaita-of-shankaracharya#p23</ref>petalled lotus—sahasradala—above commands the higher thinking mind, houses the still higher illumined mind and at its highest opens to the intuition through which or else by an overflooding directness the overmind can have with the rest communication or an immediate contact.
===In I never heard of two lotuses in the Vital Being===heart centre; but it is the seat of two powers, in front the higher vital or emotional being, behind and concealed the soul or psychic being.
In others it is The colours of the vital self, lotuses and the being numbers of lifepetals are respectively, who dominates and rules from bottom to top:—(1) the mindMuladhara or physical consciousness centre, four petals, red; (2) the willabdominal centre, six petals, the actiondeeper purple red; then is created (3) the vital mannavel centre, concerned with self-affirmationten petals, self aggrandisementviolet; (4) the heart centre, life-enlargement, satisfaction of ambition and passion and impulse and desiretwelve petals, golden pink; (5) the claims of his egothroat centre, dominationsixteen petals, powergrey; (6) the forehead centre between the eyebrows, excitementtwo petals, battle and struggle, inner and outer adventure: all else is incidental or subordinated to this movement and building and expression of white; (7) the vital ego. But still in thousand-petalled lotus above the vital man too there are or can be other elements of a growing mental or spiritual characterhead, even if these happen to be less developed than his life-personality and life-powerblue with gold light around. The nature of the vital man is more active, stronger and more mobile, more turbulent and chaoticfunctions are, often according to the point of being quite unregulatedour Yoga, than that of —(1) commanding the physical man who holds on to the soil consciousness and has a certain material poise and balance, but it is more kinetic and creative: for the element of the vital being is not earth but airsubconscient; it has more movement, less status. A vigorous vital mind and will can grasp and govern the kinetic vital energies, but it is more by a forceful compulsion and constraint than by a harmonisation of (2) commanding the being. If, however, a strong small vital personalitymovements, mind and will can get the reasoning intelligence to give it a firm support and be its minister, then a certain kind of forceful formation can be madelittle greeds, more or less balanced but always powerfullusts, successful and effectivedesires, which can impose itself on the nature and environment and arrive at a strong selfsmall sense-affirmation in movements; (3) commanding the larger life -forces and action. This is the second step of harmonised formulation possible in passions and larger desire-movements; (4) commanding the ascent of the nature. <ref>http://incarnateword.in/cwsa/22/higher emotional being with the-triple-transformation#p10</ref><center>~</center>There is the vital personality which was turned towards success and enjoyment and got psychic deep behind it ; (5) commanding expression and wanted to go on with it but could not get all externalisation of the rest of mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the being to follow. There is higher thinking mind and the vital personality that wanted enjoyment of a deeper kind illumined mind and suggested opening upwards to the other that it could very well give up these unsatisfactory things if it got an equivalent in some fairyland of a higher joyintuition and overmind. <ref>httphttps://incarnateword.in/cwsa/2928/the-adwaitasystem-of-shankaracharya#p23the-chakras</ref>
'''Psycho-Vital'''===Mental Being===
There At a higher stage of the evolution of personality the being of mind may rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital or the psychophysical nature. The mental man tends to subordinate to his mental self-vital personality expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once more difficult for him and easier to arrive at a harmony of his nature. It is easier because the mental will once in control can convince by the power of the reasoning intelligence and at the same time dominate, compress or suppress the life and the body and their demands, arrange and harmonise them, force them to be its instruments, even reduce them to a minimum so that they shall not disturb the mental life or pull it down from its ideative or idealising movement. It is more difficult because life and body are the Vaishnava within you first powers and wanted , if they are in the least strong, can impose themselves with an almost irresistible insistence on the mental ruler. Man is a mental being and the mind is the Divine Krishna leader of his life and bhakti body; but this is a leader who is much led by his followers and Anandahas sometimes no other will than what they impose on him. There Mind in spite of its power is often impotent before the personality inconscient and subconscient which obscure its clarity and carry it away on the tide of instinct or impulse; in spite of its clarity it is fooled by vital and emotional suggestions into giving sanction to ignorance and error, to wrong thought and to wrong action, or it is obliged to look on while the poet nature follows what it knows to be wrong, dangerous or evil. Even when it is strong and musician clear and dominant, Mind, though it imposes a certain, a seeker considerable mentalised harmony, cannot integrate the whole being and nature. These harmonisations by an inferior control are, besides, inconclusive, because it is one part of beauty through these thingsthe nature which dominates and fulfils itself while the others are coerced and denied their fullness. <ref>http://incarnateword.in/cwsa/2922/the-adwaita-oftriple-shankaracharyatransformation#p23p11</ref>
'''Mental-===Vital'''Being===
There In others it is the vital self, the being of life, who dominates and rules the mind, the will, the action; then is created the vital man, concerned with self-affirmation, self aggrandisement, life-enlargement, satisfaction of ambition and passion and impulse and desire, the claims of his ego, domination, power, excitement, battle and struggle, inner and outer adventure: all else is incidental or subordinated to this movement and building and expression of the vital ego. But still in the vital man too there are or can be other elements of a growing mentalor spiritual character, even if these happen to be less developed than his life-vital personality which when it saw and life-power. The nature of the vital standing in man is more active, stronger and more mobile, more turbulent and chaotic, often to the point of being quite unregulated, than that of the way insisted physical man who holds on to the soil and has a grim struggle certain material poise and balance, but it is more kinetic and creative: for the element of Tapasyathe vital being is not earth but air; it has more movement, less status. A vigorous vital mind and will can grasp and govern the kinetic vital energies, but it is no doubt that also more by a forceful compulsion and constraint than by a harmonisation of the being. If, however, a strong vital personality, mind and will can get the reasoning intelligence to give it a firm support and be its minister, then a certain kind of forceful formation can be made, more or less balanced but always powerful, successful and effective, which approves vairagya can impose itself on the nature and environment and arrive at a strong self-affirmation in life and Nirvanaaction.This is the second step of harmonised formulation possible in the ascent of the nature. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p10</ref><center>~</center>There is the vital personality which was turned towards success and enjoyment and got it and wanted to go on with it but could not get the rest of the being to follow. There is the vital personality that wanted enjoyment of a deeper kind and suggested to the other that it could very well give up these unsatisfactory things if it got an equivalent in some fairyland of a higher joy. <ref>httphttps://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23p22</ref><center>~</center>'''In ...that part of the vital-physical nature with its petty and obstinate egoism which actuates the external human personality,—that which supports its surface thoughts and dominates its habitual ways of feeling, character and action. … Whatever there may be in these higher parts, aspiration to the Truth, devotion or will to conquer the obstacles and the hostile forces, it cannot become integral, it cannot remain unmixed or unspoilt or continue to be effective so long as the lower vital and the external personality have not accepted the Light and consented to change. <ref>https://incarnateword.in/cwsa/31/the Lower Vital Being'''-lower-vital-being#p1</ref>
The central knot of desires is the sense of separate personality; it is the ego. With the disappearance of the ego, the desires disappear.<ref>http://incarnateword.in/cwm/16/13-june-1960#p3</ref>'''Lower Vital Being'''
'''In the Central Being''' The central being knot of desires is not the same in everyone- it is the part that governs the rest sense of the separate personality and imposes its will on ; it <ref>http://incarnateword.in/cwm/17/14-march-1935#p2</ref><center>~</center>The aim should be in Yoga to develop (if one has it not already) a strong central being and harmonise under it all is the rest, changing what has to be changedego. If this central being is With the psychic, there is no great difficulty. If it is disappearance of the mental being, ''manomayaḥ puruṣaḥ prāṇa-śarīra-netā''ego, then it is more difficult—unless the mental being can learn to be always in contact with and aided by the greater Will and Power of the Divinedesires disappear.<ref>http://incarnateword.in/cwsacwm/2816/the-parts-of13-thejune-being1960#p9p3</ref>
===In the Physical Being===
In some human beings it is the physical Purusha, the being of body, who dominates the mind, will and action; there is then created the physical man mainly occupied with his corporeal life and habitual needs, impulses, life habits, mind habits, body habits, looking very little or not at all beyond that, subordinating and restricting all his other tendencies and possibilities to that narrow formation. But even in the physical man there are other elements and he cannot live altogether as the human animal concerned with birth and death and procreation and the satisfaction of common impulses and desires and the maintenance of the life and the body: this is his normal type of personality, but it is crossed, however feebly, with influences by which he can proceed, if they are developed, to a higher human evolution. If the inner subtle-physical Purusha insists, he can arrive at the idea of a finer, more beautiful and perfect physical life and hope or attempt to realise it in his own or in the collective or group existence.
<ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p10</ref>
'''Physical-Mental''' There is the physical-mental personality which is the Russellite, extrovert, doubter.==Psychic Being==
===In ...the Psychic Being=== The inmost being, the true personality, the central consciousness of the evolving individual is his psychic being. It is, as it were, a very tiny spark of light lying in normal people far behind the life-experiences. In grown-up souls this psychic consciousness has an increased light—increased in intensity, volume and richness. Thus there are old souls and new souls. <ref>http://incarnateword.in/cwm/15/12-november-1952#p4</ref>
<center>~</center>
The When the psychic being at the time of death chooses what it will work out holds this central position in the next birth and determines the character and conditions of the new personality.<ref>http://incarnateword.in/cwsa/28/rebirth#p2</ref><center>~</center>The psychic being's choice at the time of death doesn't work out the next formation ofpersonality, it fixes it. When it enters the psychic world, it begins to assimilate the essence of its experience and by that assimilation is formed the future psychic personality in accordance with the fixation already made. When this assimilation is over, it is ready for a new birth—but the less developed beings do not work out the whole thing for themselves, there are beings and forces of the higher world who have that work. <ref>http://incarnateword.in/cwsa/28/rebirth#p4</ref><center>~</center>There is the psychic being also which has pushed you into the sadhana and is waitingfor its hour of emergenceeverything becomes very easy. <ref>http://incarnateword.in/cwsacwm/2917/the-adwaita14-ofmarch-shankaracharya1935#p23p3</ref>
<center>~</center>
The "tragi-ridiculous" inconsistency you speak of comes from It is the fact psychic personality in us that man is not made up flowers as the saint, the sage, the seer; when it reaches its full strength, it turns the being towards the Knowledge of one piece but of many pieces Self and the Divine, towards the supreme Truth, the supreme Good, the supreme Beauty, Love and Bliss, the divine heights and largenesses, and each part of him has a personality opens us to the touch of its own. That is a thing which people yet have not sufficiently realised—the psychologists have begun to glimpse itspiritual sympathy, but recognise only when there is a marked case of double or multiple personality. But all men are like thatuniversality, in realityoneness. <ref>httphttps://incarnateword.in/cwsa/2821/the-parts-ofdouble-thesoul-being#p9</ref><center>~</center>When the psychic being holds this central position in the personality, everything becomes very easy. <ref>http://incarnateword.in/cwm/17/14-march-1935man#p3p10</ref> '''Personality that should not be associated with the Psychic'''
That kind of greatness [scientific, literary, political] has nothing to do with the psychic. It consists in a special mental capacity (Raman, Tagore) or in a great vital force which enables them to lead men and dominate them. These faculties are often but not always accompanied by something in the personality Daivic or Asuric which supports their action and gives to men an impression of greatness apart even from the special capacity—the sense of a great personality. <ref>http://incarnateword.in/cwsa/28/human-greatness#p6</ref> ==Relation with other QualitiesAspects==
===Ego and Individual Personality===
There may be an effort which is not at all selfish and is yet egoistic, because the moment it becomes personal it is egoistic—that means, it is based on the ego. But this does not mean that it is not generous, compassionate, unselfish nor that it is for narrow personal ends. It is not like that. It may be for a very unselfish work. But so long as an ego is there it is egoistic. And so long as the sense of one's own personality is there, it is naturally something egoistic; it is founded on the presence of the ego. <ref>http://incarnateword.in/cwm/07/16-november-1955#p38</ref>
===Harmony and Personalities=== I don't think it is true to say that a person is "harmonious" if he has no inner complexity. People who have this kind of illusory harmony are usually deeply immersed in material life, so that the slightest unpleasantness upsets them completely, because they have nothing else. No, a truly harmonious personality implies a conscious arrangement of the inner individualities. This arrangement may be effected spontaneously before birth, but that is rare. The arrangement is achieved later, by means of a discipline, a proper education. But to succeed in this one must consciously take the psychic being as the centre and arrange, harmonise the various individualities around it. True harmony, inner organisation is the result of such a persistent effort.<ref>http://incarnateword.in/cwm/15/30-december-1950#p14</ref> ===Consciousness and PersonalitiesPersonality===
Consciousness is not, to my experience, a phenomenon dependent on the reactions of
personality to the forces of Nature and amounting to no more than a seeing or interpretation of these reactions. If that were so, then when the personality becomes silent and immobile and gives no reactions, as there would be no seeing or interpretative action, there would therefore be no consciousness. That contradicts some of the fundamental experiences of Yoga, e.g., a silent and immobile consciousness infinitely spread out, not dependent on the personality but impersonal and universal, not seeing and interpreting contacts but motionlessly self-aware, not dependent on the reactions, but persistent in itself even when no reactions take place. The subjective personality itself is only a formation of consciousness which is a power inherent, not in the activity of the temporary manifested personality, but in the being, the Self or Purusha. <ref>http://incarnateword.in/cwsa/28/sachchidananda-existence-consciousness-force-and-bliss#p14</ref>Personality that should not be associated with the PsychicAs there are many personalities in a man in his various ordinary planes of consciousness, so also several beings can associate themselves with his consciousness as it develops afterwards— descending into his higher mind or other higher planes of being and connecting themselves with his personality.<ref>http://incarnateword.in/cwsa/28/rebirth#p67</ref> =In Relation to Other Concepts= ===Past-life and Personality=== What is remembered mainly from past lives is the nature of the personality and the subtle results of the life-experience. Names, events, physical details are remembered only underexceptional circumstances and are of a very minor importance. When people try to remember these outward things, they usually build up a number of romantic imaginations which are not true.<ref>http://incarnateword.in/cwsa/28/rebirth#p89</ref> ===Rebirth and Personality=== But this opulent taking up of the past would not be a repetition of personality; itwould be a new formation and large consummation. It is not as a machinery for the persistent renewal or prolongation of an unchanging personality that rebirth exists, but as a means for the evolution of the spiritual being in Nature.<ref>http://incarnateword.in/cwsa/22/rebirth-and-other-worlds-karma-the-soul-and-immortality#p26</ref><center>~</center>This persistent soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. It is not a limited ego but a thing in itself infinite; it is in truth the Infinite itself consenting from one plane of its being to reflect itself in a perpetual soul- experience.<ref>http://incarnateword.in/cwsa/23/the-modes-of-the-self#p3</ref>
<center>~</center>
Some psychic beings get into relation with the birth-environment and the parents from the time of inception and determine the preparation of the personality and future in the embryo, others join only at the time of delivery, others even later on in the life and in these cases it is some emanation of the psychic being which upholds the life. It should be noted that the conditions of the future birth are determined fundamentally not during the stay in the psychic world but at the time of death—the psychic being then chooses what it should work out in the next terrestrial appearance and the conditions arrange themselves accordingly. <ref>http://incarnateword.in/cwsa/28/rebirth#p32</ref>
===Individual Self and Personality===
The Self, even the individual self, is different from our personality as it is different from our mental ego-sense. Our personality is never the same; it is a constant mutation and various combination. It is not a basic consciousness, but a development of forms of consciousness,—not a power of being, but a various play of partial powers of being,—not the enjoyer of the self- delight of our existence, but a seeking after various notes and tones of experience which shall more or less render that delight in the mutability of relations. <ref>http://incarnateword.in/cwsa/23/the-modes-of-the-self#p6</ref>
===Memory and Personality=== The importance of Memory becomes apparent in the well-observed phenomenon of double personality or dissociation of personality in which the same man has two successive or alternating states of his mind and in each remembers and co-ordinates perfectly only what he was or did in that state of mind and not what he was or did in the other. This can be associated with an organised idea of different personality, for he thinks in one state that he is one person and in the other that he is quite another with a different name, life and feelings. Here it would seem that memory is the whole substance of personality. But, on the other side, we must see that dissociation of memory occurs also without dissociation of personality, as when a man in the state of hypnosis takes up a range of memories and experiences to which his waking mind is a stranger but does not therefore think himself another person, or as when one who has forgotten the past events of his life and perhaps even his name, still does not change his ego- sense and personality. And there is possible too a state of consciousness in which, althoughthere is no gap of memory, yet by a rapid development the whole being feels itself changed in every mental circumstance and the man feels born into a new personality, so that, if it were not for the co-ordinating mind, he would not at all accept his past as belonging to the person he now is, although he remembers perfectly well that it was in the same form of body and same field of mind-substance that it occurred. Mind-sense is the basis, memory the thread on which experiences are strung by the self-experiencing mind: but it is the co-ordinating faculty of mind which, relating together all the material that memory provides and all its linkings of past, present and future, relates them also to an "I" who is the same in all the moments of Time and inspite of all the changes of experience and personality. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p12</ref> ===Impersonality and Personality=== We have said, however, that personality and impersonality, as our minds understand them, are only aspects of the Divine and both are contained in his being; they are one thing which we see from two opposite sides and into which we enter by two gates. We have to see this more clearly in order to rid ourselves of any doubts with which the intellect may seek to afflict us as we follow the impulse of devotion and the intuition of love or to pursue us into the joy of the divine union. They fall away indeed from that joy, but if we are too heavily weighted with the philosophical mind, they may follow us almost up to its threshold. It is well therefore to discharge ourselves of them as early as may be by perceiving the limits of the intellect, the rational philosophic mind, in its peculiar way of approaching the truth and the limits even of the spiritual experience which sets out from the approach through the intellect, to see that it need not be the whole integrality of the highest and widest spiritual experience. <ref>http://incarnateword.in/cwsa/24/the-divine-personality#p3</ref><center>~</center>Impersonality is in its source something fundamental and universal; it is an existence, a force, a consciousness that takes on various shapes of its being and energy; each such shape of energy, quality, power or force, though still in itself general, impersonal and universal, is taken by the individual being as material for the building of his personality. Thus impersonality is in the original undifferentiated truth of things the pure substance of nature of the Being, the Person; in the dynamic truth of things it differentiates its powers and lends them to constitute by their variations the manifestation of personality. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p29</ref> ===Personality and Impersonality in the Supermind Consciousness=== In the supermind consciousness personality and impersonality are not opposite principles; they are inseparable aspects of one and the same reality. This reality is not the ego but the being, who is impersonal and universal in his stuff of nature, but forms out of it an expressive personality which is his form of self in the changes of Nature. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p28</ref> ===Person and Personality=== The Person is the being supporting what is thus impersonal, holding it in himself as his, his nature of self; he is that which is the lover and warrior. What we call the personality of the Person is his expression in nature-status and nature-action,—he himself being in his self-existence, originally and ultimately, much more than that; it is the form of himself that he puts forth as his manifested already developed natural being or self in nature. In the formed limited individual it is his personal expression of what is impersonal, his personal appropriation of it, we may say, so as to have a material with which he can build a significant figure of himself in manifestation. In his formless unlimited self, his real being, the true Person or Purusha, he is not that, but contains in himself boundless and universal possibilities; but he gives to them, as the divine Individual, his own turn in the manifestation so that each among the Many is a unique self of the one Divine. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p29</ref> ==Beyond Personality== But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by any structural limits. The gnostic Individual would be such an inner Person unveiled, occupying both the depths—no longer self-hidden—and the surface in a unified self-awareness; he would not be a surface personality partly expressive of a larger secret being, he would be not the wave but the ocean: he would be the Purusha, the inner conscious Existence self- revealed, and would have no need of a carved expressive mask or persona. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30</ref> ==Stages of Evolution== The gradations of consciousness are universal states not dependent on the outlook of thesubjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage. <ref>http://incarnateword.in/cwsa/28/sachchidananda-existence-consciousness-force-and-bliss#p19</ref> ==Individual Personality and Divine Personality== Take someone who is writing a book, for instance. If he looks at himself writing the book, you can't imagine how dull the book will become; it smells immediately of the small human personality which is there and it loses all its value. When a painter paints a picture, if he observes himself painting the picture, the picture will never be good, it will always be a kind of projection of the painter's personality; it will be without life, without force, without beauty. But if, all of a sudden, he becomes the thing he wants to express, if he becomes the brushes, the painting, the canvas, the subject, the image, the colours, the value, the whole thing, and is entirely inside it and lives it, he will make something magnificent. <ref>http://incarnateword.in/cwm/04/26-april-1951#p30</ref> ==What is Divine Personality?== “Transform the divided individual into the world-personality; let all thyself be the divine. This is thy goal”<ref>http://incarnateword.in/cwm/08/5-december-1956#p5</ref><center>~</center>"Transform the animal into the Driver of the herds.”<ref>http://incarnateword.in/cwm/08/5-december-1956#p24</ref><center>~</center>The Divine, the Eternal, expresses himself as existence, consciousness, bliss, wisdom, knowledge, love, beauty, and we can think of him as these impersonal and universal powers of himself, regard them as the nature of the Divine and Eternal; we can say that God is Love, God is Wisdom, God is Truth or Righteousness: but he is not himself an impersonal state or abstract of states or qualities; he is the Being, at once absolute, universal and individual. If we look at it from this basis, there is, very clearly, no opposition, no incompatibility, no impossibility of a coexistence or one-existence of the Impersonal and the Person; they are each other, live in one another, melt into each other, and yet in a way can appear as if different ends, sides, obverse and reverse of the same Reality. The gnostic being is of the nature of the Divine and therefore repeats in himself this natural mystery of existence. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p29</ref> ===Notions about Divine Personality === '''Not Self-Deception''' There is another one. There are people who without knowing it—or because they want to ignore it—always follow their personal interest, their preferences, their attachments, their conceptions; people who are not wholly consecrated to the Divine and who make use of moral and yogic ideas to conceal their personal impulses. But these people are deceiving themselves doubly; not only do they deceive themselves in their external activities, in their relation with others, but they also deceive themselves in their own personal movement; instead of serving the Divine, they serve their own egoism. And this happens constantly, constantly! They serve their own personality, their own egoism, while pretending to serve God. Then it is no longer even self-deception, it is hypocrisy. <ref>http://incarnateword.in/cwm/10/aphorism-51#p9</ref> ===Objective of Divine Consciousness=== It can be said that there is a possibility of psychic consciousness in Matter —the diffusion of the divine Consciousness had only one object: to make possible an organisation which would be under the direct influence of the Divine. That is why it passes over all the worlds of disorder. It may hence be said that the Origin of the soul is also in the atom, in all the elements constituting the atom, but it is only the Origin.... I must tell you that when it is fully formed, the psychic being has a distinct form which corresponds to our physical form. It is not altogether similar, but it has a definite form. Every psychic being is different from another— they are not all cut out, modelled to one pattern. They are different, each has an individuality, a personality. <ref>http://incarnateword.in/cwm/04/24-february-1951#p10</ref> ===The Truth about Divine Personality=== On the other hand, the way of devotion is impossible if the personality of the Divine cannot be taken as a reality, a real reality and not a hypostasis of the illusion. There can be no love without a lover and beloved. If our personality is an illusion and the Personality to whom our adoration rises only a primary aspect of the illusion, and if we believe that, then love and adoration must at once be killed, or can only survive in the illogical passion of the heart denying by its strong beats of life the clear and dry truths of the reason. To love and adore a shadow of our minds or a bright cosmic phenomenon which vanishes from the eye of Truth, may be possible, but the way of salvation cannot be built upon a foundation of wilful self-deception. The bhakta indeed does not allow these doubts of the intellect to come in his way; he has the divinations of his heart, and these are to him sufficient. But the sadhaka of the integral Yoga has to know the eternal and ultimate Truth and not to persist to the end in the delight of a Shadow. If the impersonal is the sole enduring truth, then a firm synthesis is impossible. He can at most take the divine personality as a symbol, a powerful and effective fiction, but he will have in the end to overpass it and to abandon devotion for the sole pursuit of the ultimate knowledge. He will have to empty being of all its symbols, values, contents in order to arrive at the featureless reality.<ref>http://incarnateword.in/cwsa/24/the-divine-personality#p2</ref>
===Some Common Misconception The importance of Memory becomes apparent in the well-observed phenomenon of double personality or dissociation of personality in which the same man has two successive or alternating states of his mind and in each remembers and co-ordinates perfectly only what he was or did in that state of mind and not what he was or did in the other. This can be associated with Regards an organised idea of different personality, for he thinks in one state that he is one person and in the other that he is quite another with a different name, life and feelings. Here it would seem that memory is the whole substance of personality. But, on the other side, we must see that dissociation of memory occurs also without dissociation of personality, as when a man in the state of hypnosis takes up a range of memories and experiences to which his waking mind is a stranger but does not therefore think himself another person, or as when one who has forgotten the past events of his life and perhaps even his name, still does not change his ego- sense and personality. And there is possible too a state of consciousness in which, although there is no gap of memory, yet by a rapid development the whole being feels itself changed in every mental circumstance and the man feels born into a new personality, so that, if it were not for the co-ordinating mind, he would not at all accept his past as belonging to the person he now is, although he remembers perfectly well that it was in the same form of body and same field of mind-substance that it occurred. Mind-sense is the basis, memory the thread on which experiences are strung by the self-experiencing mind: but it is the co-ordinating faculty of mind which, relating together all the material that memory provides and all its linkings of past, present and future, relates them also to DivinePersonality=== an "I" who is the same in all the moments of Time and inspite of all the changes of experience and personality. <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p12</ref>
'''God and =What is Divine Personality'''?=
We conceive When there is the decisive emergence, one sign of God as such a personit is the status or action in us of an inherent, intrinsic, only without bodyself-existent consciousness which knows itself by the mere fact of being, a separate person different from knows all others that is in itself in the same way, by identity with a it, begins even to see all that to our mind and character limited seems external in the same manner, by certain qualities. At first in our primitive conceptions his deity is a thing movement of much inconstancyidentity or by an intrinsic direct consciousness which envelops, penetrates, freak and capriceenters into its object, an enlarged edition of our human character; but afterwards we conceive of discovers itself in the divine nature object, is aware in it of personality as something that is not mind or life or body. There is, then, evidently a quite fixed quantity spiritual consciousness which is other than the mental, and we attribute it testifies to it those qualities alone the existence of a spiritual being in us which we regard as divine and ideal, while all the others are eliminatedis other than our surface mental personality.<ref>httphttps://incarnateword.in/cwsa/2422/the-divineevolution-of-the-spiritual-personalityman#p11p7</ref>
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At a higher pitch The Divine, the attribution of mind and character to God becomes less anthropomorphic Eternal, expresses himself as existence, consciousness, bliss, wisdom, knowledge, love, beauty, and we regard can think of him as an infinite Spiritthese impersonal and universal powers of himself, but still a separate person, a spirit with certain fixed divine qualities regard them as his attributes. So are conceived the ideas nature of the divine PersonalityDivine and Eternal; we can say that God is Love, the personal God which vary so much in various religions.<ref>http://incarnateword.in/cwsa/24/the-divine-personality#p11</ref> '''Devil and Divine Personality''' This limitation compels us to account for all the rest by attributing them to a Devilis Wisdom, God is Truth or by lending to man Righteousness: but he is not himself an original creative capacity for all that we consider evilimpersonal state or abstract of states or qualities; he is the Being, or elseat once absolute, when universal and individual. If we perceive that look at it from this will not quite dobasis, there is, very clearly, no opposition, no incompatibility, by erecting no impossibility of a power which we call Nature and attributing to that all the lower quality and mass of action for which we do not wish to make the Divine responsible. <ref>http://incarnateword.in/cwsa/24/thecoexistence or one-divine-personality#p11</ref ===Truth existence of Impersonality and Divine Personality=== For beyond the divisions Impersonal and contradictions of the intellect there is Person; they are each other, live in one another light , melt into each other, and there the vision of yet in a truth reveals itself which we may thus try to express to ourselves intellectually. There all is one truth way can appear as if different ends, sides, obverse and reverse of all these truths; for there each is present and justified in all the restsame Reality. In that light our spiritual experience becomes united and integralised; no least hair's breadth of real division The gnostic being is left, no shade of superiority and inferiority remains between the seeking nature of the Impersonal Divine and the adoration of the divine Personality, between the way of knowledge and the way therefore repeats in himself this natural mystery of devotion.<ref>http://incarnatewordexistence.in/cwsa/24/the-divine-personality#p16</ref>
==What Obstructs One from Achieving a Divine Personality== I don't think But the Person is larger than his personality, and it can be said may happen that you have no personality. Coordination and harmonisation of parts is absent in manythis inner largeness overflows into the surface formation; it the result is a thing that has to self-expression of being which can no longer be attained to described by fixed qualities, normalities of mood, exact lineaments, or built upmarked out by any structural limits. Moreover at The gnostic Individual would be such an inner Person unveiled, occupying both the depths—no longer self-hidden—and the surface in a unified self-awareness; he would not be a certain stage in sadhana there is almost always surface personality partly expressive of a disparity or opposition between larger secret being, he would be not the wave but the ocean: he would be the parts that are already turned towards Purusha, the Truth inner conscious Existence self- revealed, and are capable would have no need of experience and others that are not and pull one down to a lower level. The opposition is not equally acute in all cases, but in one degree carved expressive mask or another it is almost universal. Coordination and organisation can be satisfactorily done only when this is overcome. Till then oscillations are inevitablepersona. <ref>http://incarnateword.in/cwsa/3122/the-difficultiesgnostic-of-human-naturebeing#p29,#p26p30</ref>
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And first of all he must give up his desires; for desire is In the most obscure and end that nature acts in the most obscuring movement of the lower nature. Desires are motions of weakness perfect Truth and ignorance and they keep you chained to your weakness and to your ignorance. Men have the impression that their desires are born withinits spontaneous freedom; they feel as if they come out of themselves or arise within themselves; but for it is a false impression. Desires are waves of obeys only the vast sea luminous power of the obscure lower nature and they pass from one person to anotherEternal. Men do not generate a desire in themselves, but are invaded by these waves; whoever is open and without defence is caught in them and tossed about. Desire by engrossing and possessing him makes him incapable of any discrimination and gives him the impression that it is part of his nature to manifest it. In reality, it The individual has nothing further to do with his true nature. It is the same with all the lower impulsesgain, jealousy or envy, hatred or violence. These too are movements that seize you, waves that overwhelm and invade; they deform, they do not belong no desire to the true character or the true naturefulfil; they are no intrinsic or inseparable part of yourself, but come out he has become a portion of the sea of surrounding obscurity in which move impersonality or the forces universal personality of the lower natureEternal. These desires, these passions have no personality, there is nothing in them or their action that is peculiar to you; they manifest in No other object than the same way in everyone. The obscure movements manifestation and play of the mind too, Divine Spirit in life and the doubts maintenance and errors and difficulties that cloud conduct of the personality and diminish world in its expansion and fulfilment, come from march towards the same source. They are passing waves and they catch anyone who is ready divine goal can move him to be caught and utilised as their blind instrumentaction. And yet each goes on believing that these movements Mental ideas, opinions, constructions are part of himself and a precious product of his own free personality. Even we find people clinging to them and their disabilities as the very sign or essence of what they call their freedom.<ref>http://incarnateword.in/cwm/03/4-august-1929#p5 </ref> ===Inter-personal Conflicts=== An "entity" no more; for his mind has fallen into silence, it is only a personality or an individuality. There are many such "personalities" in each one channel for the Light and Truth of usthe divine knowledge. If these personalities agree and Ideals are complementary with one another, they make up a human being, a rich and complex "person". But that is not what usually happens. These personalities do not agree with one another. For example, one of them might wish to make some progress, to become more and more perfect, to get a deeper knowledge of things, to realise more and more, to proceed towards too narrow for the perfection vastness of the being, while another one may simply want to have fun and enjoy itself as much as it canhis spirit; one day it will do this, is the next day something else, etc. If ocean of the personalities do not agree, this person's life will be incoherent, Infinite that flows through him and that is not unusual: in fact, these cases are very commonmoves him for ever. <ref>httphttps://incarnateword.in/cwmcwsa/1523/30the-decembersupreme-1950will#p11p2</ref>
===A Sense of Separate Why is Attaining to Divine Personality==Important ?=
There are people who have such a need to keep For, in the sense of their separate personality that if they are forced to admit that all that springs upwards is inspired by Divine you do not really lose your individuality: you only give up your egoism and become the Divine or even done by Himtrue individual, they keep for their little person the whole side of defects, faults, errors, and they cherish their defects, so that at least something remains theirs, divine personality which is indeed their own, their personal property: "Yes, all that is beautiful, luminous, is the Divine; all horrible things—that's myself." But a self... a big self; one must not touch it! <ref>http://incarnateword.in/cwm/07/9-november-1955#p9</ref><center>~</center>It could be said that these are temporary like sounds—any kind the construction of sounds: words, music, anything—recorded by an instrument, then reproduced by another instrument the physical consciousness which plays them back like a gramophone, is usually taken for instance. You wouldnyour ''self''t say that the gramophone has created the sound you hear, would you? That would never occur to you. But as you are under One touch of the illusion of your separate personality, these thoughts which cross your mind divine consciousness and find expression, these feelings which comes through your vital and find expression, you think, have come from you; but nothing comes from you.<ref>http://incarnateword.see immediately that there is no loss in/cwm/08/8-february-1956#p9</ref><center>~</center>The sense of separation is spread everywhere, but it is an illusion; it is one of those false moods of which we must be cured if we want to enter into the true consciousness. The mind cuts On the world into small bits: it sayscontrary, here this stops, there that begins, and by this fragmentation it succeeds in distorting the universal movement. There is one great flow of you acquire a single, all- embracing, all-containing consciousness true individual permanence which manifests in an ever unrolling universe. This is can survive a hundred deaths of the truth that stands behind everything here; but there is too this illusion which masks the truth from you, the illusion of these many movements which imagine that they are separate from one another, that they stand by themselves, in themselves body and for themselves and that each is a thing in itself apart from all the rest vicissitudes of the universevital-mental evolution. They have the impression that their action and reaction upon one another is something externalWithout this transfiguring touch, as if they were like different worlds standing you always go about in each other's presence but fear; with no point of contact except some external relations at a distance. Each sees himself as if he were a separate personality existing in its own right. This error of the separative sense has been allowed as part of the universal playit, because it was necessary that you gradually develop the one consciousness should objectify itself and fix power to make even your physical being plastic without losing its formsindividuality. <ref>httphttps://incarnateword.in/cwm/03/26knowledge-mayby-1929unity-with-the-divine-the-divine-will-in-the-world#p7p4</ref>
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“To be free, one must come out of the prison. The prison is the ego, the sense of separate personality. To be free, one must unite consciously and totally with the Supreme and through this identification break the limits of the ego and eradicate the very existence of the ego by universalising oneself, even though the individualisation of the consciousness is preserved”
[Based on Aphorism 178-Men say and think “For my country!’, “For humanity!”, “For the world!”, but they really mean “For myself seen in humanity!”, For myself imaged to my fancy as the world!”. That may be an enlargement, but it is not liberation. To be large and to be in large prison are not one condition of freedom]
<ref>http://incarnateword.in/cwm/10/aphorism-178#p2</ref>
==Transformation of Consciousness to Become a Divine Personality==
When one becomes a divine consciousness, a divine personality, then one can become the master of all the bodily activities, because one is superior to them; one is not bound to these activities, not subject to them, one dominates them, one has a greater consciousness than that of the individual, of the little separate individual; one can make just a little more progress and instead of being subject to all these animal needs of the being, one dominates them. But these are not two consciousnesses, one superimposed on the other, it is one consciousness being transformed into another.
<ref>http://incarnateword.in/cwm/08/5-december-1956#p24</ref>
=Why is the Path to Arrive at Divine Personality Different for All ?=<center>~</center>Everyone must follow his path in accordance with his own nature, and there is always a preference for one way rather than another. As we read in one of our recent classes, for one who follows the path of action, it is much more difficult to feel that the human personality does not exist and that only the divine Force works. For one who follows the path of knowledge it is relatively very easy, it is something one discovers almost immediately. For one who follows the path of love it is elementary, since it is by giving himself that he progresses. But for one who follows the path of action it is much more difficult, and consequently for him the first step is to do what is said here in the sage of The Synthesis of Yoga which we have just read: ... to create in himself this complete detachment from the fruit of action, to act because this is what must be done, to do it in the best possible way, and not to be anxious about the consequences, to leave the consequences to a Will higher than his own.
<ref>http://incarnateword.in/cwm/08/10-october-1956#p14</ref>
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The complexity arises not only in extension but also in depth. Man does not live on a single plane but on many planes at the same time. There is a scale of gradation in human consciousness: the higher one rises in the scale the greater the number of elements or personalities that one possesses. Whether one lives mostly or mainly on the physical or vital or mental plane or on any particular section of these planes or on the planes above and beyond them, there will be, accordingly, differences in the constitution or psycho-physical make-up of the individual personality. The higher one stands, the richer the personality, because it lives not only on its own normal level but also on all the levels that are below it and which it has transcended. <ref>http://incarnateword.in/cwm/15/12-november-1952#p2</ref>
=Why Is Surrendering is Integrality of Personalities Important?=
In order But the greater perfection of man comes when he enlarges himself to bring peace include all these [Brahmana, Kshatriya, Vaishya and wisdom Shudra]powers, even though one must be wise of them may lead the others, and opens his nature more and more into the rounded fullness and peaceful; you say that you universal capacity of the fourfold spirit. Man is not cut out into an exclusive type of one of these dharmas, but all these powers are weakin him at work at first in an ill-formed confusion, but nobody is asking you he gives shape to rely on your own strength; your strengthone or another in birth after birth, your wisdom and your peace belong progresses from one to the Divine other even in the same life and you must rely goes on Him alonetowards the total development of his inner existence. Have Our life itself is at once an absolute trust in the Graceinquiry after truth and knowledge, set aside your little personality a struggle and battle of our will with ourselves and allow surrounding forces, a constant production, adaptation, application of skill to the Grace to act; it will make you do what is needed material of life and a sacrifice and everything will be all rightservice.<ref>http://incarnateword.in/cwmcwsa/1424/trustsoul-inforce-and-the-divinefourfold-grace-and-helppersonality#p27p9</ref><center>~</center>Most people seem We are formed of all kinds of different pieces. They become active one after another. According to look upon surrender as an abdication of the personality; but part that is a grievous erroractive, one is quite another person, becomes almost another personality. For the individual is meant to manifest instance, one aspect of had an aspiration at first, felt that everything existed only for the Divine Consciousness, and the expression of its characteristic nature is what creates his personality; thensomething happens, somebody comes along, one has to do something, by taking and everything disappears. One tries to recall the right attitude towards the Divineexperience, this personality is purified of all not even the influences memory of the lower nature which diminish and distort it and it becomes more strongly personal, more itself, more completeexperience remains.<ref>http://incarnatewordOne is completely under another influence; one wonders how this could have happened.in/cwm/03/4-august-1929#p5 </ref> =Why is Integrality There are examples of the Four Types of Personalities Important?= Everybody is an amalgamation not of two but of many double, triple, quadruple personalities. It is a part , altogether unconscious of the Yogic perfection in this Yoga to accord and transmute them so as to "integrate" the personalitythemselves. <ref>http://incarnateword.in/cwsacwm/2805/the-parts-of1-theapril-being1953#p8p7</ref>
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But ...in most men there is no such sole dominance and effected partial harmony, but only a predominance and for the greater perfection rest an unstable equilibrium of man comes when he enlarges himself to include all these powersa personality half formed, even though one of them may lead the othershalf in formation, and opens his nature more and more into sometimes a disequilibrium or unbalance due to the rounded fullness and universal capacity lack of a central government or the fourfold spiritdisturbance of a formerly achieved partial poise. Man All must be transitional until a first, though not a final, true harmonisation is not cut out into an exclusive type of one of these dharmasachieved by finding our real centre. For the true central being is the soul, but all these powers are this being stands back and in most human natures is only the secret witness or, one might say, a constitutional ruler who allows his ministers to rule for him at work at first in an ill-formed confusion, but he gives shape delegates to one or another in birth after birththem his empire, progresses from one silently assents to their decisions and only now and then puts in a word which they can at any moment override and act otherwise. But this is so long as the other even in soul personality put forward by the same life and goes on towards psychic entity is not yet sufficiently developed; when this is strong enough for the total development of his inner existence. Our life entity to impose itself is at once an inquiry after truth and knowledgethrough it, a struggle then the soul can come forward and battle control the nature. It is by the coming forward of our will with ourselves this true monarch and surrounding forces, a constant production, adaptation, application his taking up of skill to the material reins of life and government that there can take place a sacrifice real harmonisation of our being and serviceour life. <ref>http://incarnateword.in/cwsa/2422/soul-force-and-the-fourfoldtriple-personalitytransformation#p9p11</ref>
==How Integration works in The Four Types of Personalities?==
None of these four types of personality can be complete even in its own field if it does not bring into it something of the other qualities.
===Knowledge===
<ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p9</ref>
==Why is Harmonisation of the Different Parts of Being Important?Importance in Education==
They can be steps on the wayThe three lines of education—physical, but not final; therefore in most men there is no such soledominance vital and effected partial harmony, but only a predominance mental—deal with that and for could be defined as the rest an unstable equilibrium means of a building up the personality half formed, half in formation, sometimes a disequilibrium or unbalance due to raising the lack individual out of a central government or the disturbance of a formerly achieved partial poise. All must be transitional until a first, though not a final, true harmonisation is achieved by finding our real centre. For the true central being is the soul, but this being stands back amorphous subconscious mass and in most human natures is only the secret witness or, one might say, a constitutional ruler who allows his ministers to rule for making him, delegates to them his empire, silently assents to their decisions and only now and then puts in a word which they can at any moment override and act otherwisewell-defined self-conscious entity. But this is so long as the soul personality put forward by the With psychic entity is not yet sufficiently developed; when this is strong enough for the inner entity education we come to impose itself through it, then the soul can come forward and control problem of the nature. It is by true motive of existence, the coming forward purpose of life on earth, the discovery to which this true monarch life must lead and his taking up of the reins result of government that there can take place a real harmonisation discovery: the consecration of our being and our lifethe individual to his eternal principle.<ref>httphttps://incarnateword.in/cwsacwm/2212/thepsychic-education-and-triplespiritual-transformation#p11education</ref><center>~</center>'''Personality Traits of a Successful Teacher'''
=How does Different Parts 1) Complete self-control not only to the extent of the Being Controls Individual’s Personality?=not showing any anger, but remaining absolutely quiet and undisturbed under all circumstances.
We are formed 2) In the matter of all kinds self-confidence, must also have a sense of different pieces. They become active one after another. According to the part that is active, one is quite another person, becomes almost another personalityrelativity of his importance. For instanceAbove all, one had an aspiration at first, felt must have the knowledge that everything existed only for the Divine, then something happens, somebody comes along, one has teacher himself must always progress if he wants his students to do something, and everything disappears. One tries to recall the experienceprogress, must not even the memory of the experience remains. One remain satisfied either with what he is completely under another influence; one wonders how this could have happenedor with what he knows. There are examples of double, triple, quadruple personalities, altogether unconscious of themselves. <ref>http://incarnateword.in/cwm/05/1-april-1953#p7</ref>
==In the Lower Nature 3) Must not have any sense of Vital Being==essential superiority over his students nor preference or attachment whatsoever for one or another.
There 4) Must know that all are usually in the human being two different tendencies in two parts of the being, one psychic or mental supported by the psychic which seeks the better way and higher things, the other whose main seat is in the vital part of the being which is full of the life-instincts equal spiritually and life- desires, which is attached to or turns towards the things instead of the lower nature and is subject to the passions, anger, sex etc. If the higher part is dominant, then the lower is kept under control and does not give much trouble. But often the latter is supported by outer forces and powers of the Lower Nature in the universe and sometimes these intrude and give the coarse part of the being a separate personality and independence of its own. This may be the explanation of the dream of the ugly monster and of the resistance of this other personality. If it be so, then this mere tolerance must be regarded not as part of oneself but as have a foreign element to the true beingglobal comprehension or understanding. <ref>https://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p11</ref>
=How 5) “The business of both parent and teacher is to Cultivate Personalities=enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material.” <ref>https://incarnateword.in/cwm/12/teachers#p7,p8,p9,p10,p11,p12,p13</ref>
This complex personality is formed partly by bringing together personalities of past lives, but also by gathering experiences, tendencies, influences from the earth atmosphere—which are taken up by one of the constituent personalities as suitable =How to his own nature. <ref>http://incarnateword.in/cwsa/28/rebirth#p45</ref>Develop a Divine Personality?=
==How There are usually in the human being two different tendencies in two parts of the being, one psychic or mental supported by the psychic which seeks the better way and higher things, the other whose main seat is in the vital part of the being which is full of the life-instincts and life-desires, which is attached to or turns towards the things of the lower nature and is subject to the passions, anger, sex etc. If the higher part is dominant, then the lower is kept under control and does not give much trouble. But often the latter is supported by outer forces and powers of the Lower Nature in the universe and sometimes these intrude and give the coarse part of the being a separate personality and independence of its own. <ref>https://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p11</ref><center>~</center>...when one is able to live within, aware of one's inner being, identified with it and to regard the rest as not oneself, as a creation of ignorant Nature from which one has separated oneself and which has to disappear and, secondly, when by opening oneself constantly to the Divine Light and Force and the Mother's presence a dynamic action of sadhana is constantly maintained which steadily pushes out the movements of the ignorance and substitutes even in the lower vital and physical being the movements of the inner and higher nature. There is then no struggle any longer, but an automatic growth of the divine elements and fading out of the undivine. The devotion of the heart and the increasing activity of the psychic being, which is best helped by devotion and self-giving, are the most powerful means for arriving at this condition. <ref>https://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p18</ref><center>~</center>But, for this change to arrive at its widest totality and profound completeness, the consciousness has to shift its centre and its static and dynamic position from the surface to the inner being; it is there that we must find the foundation for our thought, life and action. For to stand outside on our surface and to receive from the inner being and follow its intimations is not a sufficient transformation; one must cease to be the surface personality and become the inner Person, the Purusha. But this is difficult, first because the outer nature opposes the movement and clings to its normal accustomed poise and externalised way of existence and, in addition, because there is a long way from the surface to the depths in which the psychic entity is veiled from us, and this intervening space is filled with a subliminal nature and nature-movements which are not by any means all of them favourable to the completion of the inward movement. The outer nature has to undergo a change of poise, a quieting, a purification and fine mutation of its substance and energy by which the many obstacles in it rarefy, drop away or otherwise disappear; it then becomes possible to pass through to the depths of our being and from the depths so reached a new consciousness can be formed, both behind the exterior self and in it, joining the depths to the surface. There must grow up within us or there must manifest a consciousness more and more open to the deeper and the higher being, more and more laid bare to the cosmic Self and Power and to what comes down from the Transcendence, turned to a higher Peace, permeable to a greater light, force and ecstasy, a consciousness that exceeds the small personality and surpasses the limited light and experience of the surface mind, the limited force and aspiration of the normal life consciousness, the obscure and limited responsiveness of the body. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p17</ref><center>~</center>A highest spiritual transformation must intervene on the psychic or psycho-spiritual change; the psychic movement inward to the inner being, the Self or Divinity within us, must be completed by an opening upward to a supreme spiritual status or a higher existence. This can be done by our opening into what is above us, by an ascent of consciousness into the ranges of overmind and supramental nature in which the sense of self and spirit is ever unveiled and permanent and in which the self-luminous instrumentation of the self and spirit is not restricted or divided as in our mind-nature, life-nature, body-nature. This also the psychic change makes possible; for as it opens us to the cosmic consciousness now hidden from us by many walls of limiting individuality, so also it opens us to what is now super conscient to our normality because it is hidden from us by the strong, hard and bright lid of mind,—mind constricting, dividing and separative. The lid thins, is slit, breaks asunder or opens and disappears under the pressure of the psycho-spiritual change and the natural urge of the new spiritualised consciousness towards that of which it is an expression here. This effectuation of an aperture and its consequences may not at all take place if there is only a partial psychic emergence satisfied with the experience of the Divine Reality in the normal degrees of the spiritualised mind: but if there is any awakening to the existence of these higher supernormal levels, then an aspiration towards them may break the lid or operate a rift in it. This may happen long before the psycho-spiritual change is complete or even before it has well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the super- conscience...But if it is brought about by a premature pressure from below, it can be attended with difficulties and dangers which are absent when the full psychic emergence precedes this first admission to the superior ranges of our spiritual evolution. The choice, however, does Evolution not always rest with our will, for the operations of the spiritual evolution in us are very various, and according to the line it has followed will be the turn taken at any critical phase by the action of the Consciousness-Force in its urge towards a higher self-manifestation and formation of Souls affects Personality?==our existence. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p23</ref>
===New soulsThrough the Psychic Presence===
New souls are those that have just emerged or are now emerging out With regard to the evolution upwards, it is more correct to speak of the mere physico-vital existence; they are like simple organismspsychic presence than the psychic being. For it is the psychic presence which little by little becomes the psychic being. In each evolving form there is this presence, made but it is not individualised. It is something which is capable of growth and follows the movement of fewer constituents related mostly to the bodily life, with just evolution. It is not a modicum descent of the mentalinvolution from above. It is formed progressively round the soul, however, spark of Divine Consciousness which is meant to be the centre of a growing being which becomes the psychic being when it is at last individualised. It is this spark that grows with experiences is permanent and it gathers round itself all sorts of elements for the formation of that individuality; the true psychic being is formed only when the psychic personality is fully grown, fully built up, round the soul that builds eternal divine spark; it attains its culmination, its total fulfilment if and enriches the when it unites with a being or personalityfrom above. <ref>http://incarnateword.in/cwm/1503/12psychic-presence-and-psychic-being-real-origin-of-novemberrace-1952superiority#p4p1</ref> ===Old souls=== Old and ancient are those that have reached or are about to reach the fullness of perfection; Old souls have passed through a long history of innumerable lives and developed the most complex and yet the most integrated personality. <refcenter>http://incarnateword.in/cwm/15/12-november-1952#p4~</refcenter> ==The Process== But, for What prepares it is this change to arrive at its widest totality and profound completeness: you see, the consciousness it has to shift its centre and its static and dynamic position from been called by all kinds of names: a divine spark, a Presence, etc., which is infused in the surface darkness of matter in order to start the inner beingevolution. it But there is something else: there that we must find the foundation for our thought, life and action. For to stand outside on our surface and to receive from the inner being and follow its intimations is not a sufficient transformation; one must cease to be the surface personality descent and become the inner Personidentification of beings, of conscious beings, the Purusha. But this is difficultindividualities, first because in the outer nature opposes forms produced by the movement and clings to its normal accustomed poise and externalised way of existence and, in addition, because evolution—and so there is a long way from union which takes place between beings of higher regions and the surface to forms evolved by this divine Presence. And the depths in identification takes place between this immanent godhead and this being which comes down. You see, it is when the psychic entity is veiled from usbeing, for instance, and this intervening space is filled identifies itself with a subliminal nature and nature-movements which are not by any means all personality of them favourable to the completion of the inward movement. The outer nature has to undergo a change of poisehigher order, a quietingdivine emanation, a purification and fine mutation of its substance and energy by which the many obstacles in it rarefy, drop away or otherwise disappear; it then becomes possible ''vibhuti'' who comes to pass through to the depths of our being and from the depths so reached get identified with a new consciousness can be formed, both behind the exterior self and in psychic being—that is it, joining the depths to this is the surfacething. There must grow up within us But it is not just this one or there must manifest a consciousness more and more open to the deeper and the higher being, more and more laid bare to the cosmic Self and Power and to what comes down from the Transcendence, turned to other. One does a higher Peacework of this kind, permeable to a greater light, force and ecstasyas I say, a consciousness that exceeds the small personality and surpasses the limited light and experience work of the surface mind, the limited force development from within outwards; and aspiration of the normal life consciousness, the obscure other is something which comes down and limited responsiveness takes possession of what the bodyfirst has prepared. <ref>http://incarnateword.in/cwsacwm/2207/the2-triplenovember-transformation1955#p17p60</ref><center>~</center>==Advanced Stage It is through all the experiences of Individual’s Evolution==life that the psychic personality forms, grows, develops and finally becomes a complete, conscious and free being. A complexity This process of development goes on tirelessly through innumerable lives, and gathering up if one is not conscious of many personalities in it, it is because one person can be a sign is not conscious of a very advanced stage of the individualone's evolution when there psychic being—for that is a strong central being that holds all together and works towards harmonisation and integration of the whole manyindispensable starting-sided movement of point. Through interiorisation and concentration one has to enter into conscious contact with one's psychic being. This psychic being always has an influence on the natureouter being, but that influence is almost always occult, neither seen nor perceived nor felt, save on truly exceptional occasions. <ref>http://incarnateword.in/cwsa/22/rebirth-In order to strengthen the contact and-other-worlds-karma-aid, if possible, the development of the-soul-conscious psychic personality, one should, while concentrating, turn towards it, aspire to know it and-immortality#p26>/ref> ==Evolution feel it, open oneself to the Psychic Being== "The psychic being attains receive its culminationinfluence, its total fulfilment if and when take great care, each time that one receives an indication from it, to follow it unites with very scrupulously and sincerely. To live in a great aspiration, to take care to become inwardly calm and remain so always as far as possible, to cultivate a perfect sincerity in all the activities of one's being—these are the essential conditions for the growth of the psychic being or personality from above.” <ref>httphttps://incarnateword.in/cwm/0316/psychic-presence10-andseptember-psychic-being-real-origin-of-race-superiority1959#p1p3,p4,p5</ref>
<center>~</center>
As the evolution proceeds, Nature begins slowly and tentatively to manifest our occult parts; she leads us to look more and more within ourselves or sets out to initiate more clearly recognizable intimations and formations of them on the surface. The soul in us, the psychic principle, has already begun to take secret form; it puts forward and develops a soul personality, a distinct psychic being to represent it. This psychic being remains still behind the veil in our subliminal part, like the true mental, the true vital or the true or subtle physical being within us: but, like them, it acts on the surface life by the influences and intimations it throws up upon that surface; these form part of the surface aggregate which is the conglomerate effect of the inner influences and upsurgings, the visible formation and superstructure which we ordinarily experience and think of as ourselves. On this ignorant surface we become dimly aware of something that can be called a soul as distinct from mind, life or body; we feel it not only as our mental idea or vague instinct of ourselves, but as a sensible influence in our life and character and action. A certain sensitive feeling for all that is true and good and beautiful, fine and pure and noble, a response to it, a demand for it, a pressure on mind and life to accept and formulate it in our thought, feelings, conduct, character is the most usually recognised, the most general and characteristic,though not the sole sign of this influence of the psyche. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p5</ref> <center>~</center>I used it here in the sense of the psychic being "coming down" into the human consciousness and body ready for it; that descent might be at the time of birth or before or it may come down later and occupy the personality it has prepared for itself. I do not quite understand what are these personalities from above—it is the psychic being itself that takes up a body.<ref>http://incarnateword.in/cwsa/28/rebirth#p40</ref> ===By Giving Up Old Patterns=== But to have this sublimating change, he must first give up all that, by distorting, limiting and obscuring the true nature, fetters and debases and disfigures the true personality; he must throw from him whatever belongs to the ignorant lower movements of the ordinary man and his blind limping ordinary life. <ref>http://incarnateword.in/cwm/03/4-august-1929#p5</ref> ===Through Psycho-Spiritual Transformation=== A highest spiritual transformation must intervene on the psychic or psycho-spiritual change; the psychic movement inward to the inner being, the Self or Divinity within us, must be completed by an opening upward to a supreme spiritual status or a higher existence. This can be done by our opening into what is above us, by an ascent of consciousness into the ranges of overmind and supramental nature in which the sense of self and spirit is ever unveiled and permanent and in which the self- luminous instrumentation of the self and spirit is not restricted or divided as in our mind- nature, life-nature, body-nature. This also the psychic change makes possible; for as it opens us to the cosmic consciousness now hidden from us by many walls of limiting individuality, so also it opens us to what is now super conscient to our normality because it is hidden from us by the strong, hard and bright lid of mind,—mind constricting, dividing and separative. The lid thins, is slit, breaks asunder or opens and disappears under the pressure of the psycho-spiritual change and the natural urge of the new spiritualised consciousness towards that of which it is an expression here. This effectuation of an aperture and its consequences may not at all take place if there is only a partial psychic emergence satisfied with the experience of the Divine Reality in the normal degrees of the spiritualised mind: but if there is any awakening to the existence of these higher supernormal levels, then an aspiration towards them may break the lid or operate a rift in it. This may happen long before the psycho-spiritual change is complete or even before it has well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the super- conscience. '''How''' An early illumination from above or a rending of the upper velamen can come as an outcome of aspiration or some inner readiness, or it may even come uncalled-for or not called for by any conscious part of the mind,—perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit,---and its results can be exceedingly powerful. '''How Not''' But if it is brought about by a premature pressure from below, it can be attended with difficulties and dangers which are absent when the full psychic emergence precedes this first admission to the superior ranges of our spiritual evolution. The choice, however, does not always rest with our will, for the operations of the spiritual evolution in us are very various, and according to the line it has followed will be the turn taken at any critical phase by the action of the Consciousness-Force in its urge towards a higher self-manifestation and formation of our existence. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p23</ref> ===The Ultimate Phase=== As the crust of the outer nature cracks, as the walls of inner separation break down, the inner light gets through, the inner fire burns in the heart, the substance of the nature and the stuff of consciousness refine to a greater subtlety and purity, and the deeper psychic experiences, those which are not solely of an inner mental or inner vital character, become possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self- deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance
<ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p20</ref>
==Integral Transformation by Uniting Different Parts of Being With The Psychic PersonalitiesHelpful Practices to Mould Ourselves into the Divine Personality==
===Through Growth from Heart Centre=== A second approach made by the soul There is a personality on his surface that chooses and wills, submits and struggles, tries to the direct contact is through the heart: make good in Nature or prevail over Nature, but this personality is its own more close itself a construction of Nature and rapid way because its occult seat is thereso dominated, just behind in the heart-centredriven, in close contact with the emotional being in us; it is consequently through the emotions determined by her that it can act best at the beginning with its native power, with its living force of concrete experiencecannot be free. It is through a love and adoration formation or expression of the All-beautiful and All-blissfulSelf in her, the All-Good—it is a self of Nature rather than a self of Self, the Truehis natural and processive, the not his spiritual Reality of loveand permanent being, a temporary constructed personality, that not the approach true immortal Person. It is made; the aesthetic and emotional parts join together to offer the soulthat Person that he must become. He must succeed in being inwardly quiescent, detach himself as the life, observer from the whole nature to that which they worship. This approach through adoration can get its full power outer active personality and impetus only when learn the mind goes beyond impersonality to the awareness play of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire self- giving becomes possible, imperative. The nascent spiritual man makes his appearance cosmic forces in the emotional nature as the devotee, the bhakta; if, him by standing back from all blinding absorption in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality turns and changes his life and vital parts by puritymovements. Thus calm, God-ecstasydetached, the love a student of God himself and men and all creatures into a thing witness of spiritual beauty, full of divine light and goodhis nature, he develops into realises that he is the saint and reaches individual soul who observes the highest inner experience and most considerable change works of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind Nature, accepts tranquilly her results and all sanctions or withholds his sanction from the vital and physical parts of consciousness in their own characterimpulse to her acts. <ref>httphttps://incarnateword.in/cwsa/2223/the-triplesupreme-transformationwill#p15p14</ref><center>~</center>==How Conflict Between Different Beings Creates ...a Barrier to become truly harmonious personality implies a Divine Personality== If you are made conscious arrangement of pieces which are not only different but often quite contradictory, these pieces necessarily create a division in your beingthe inner individualities. For example, you have one part in yourself which aspires for the divine life, to know the Divine, to unite with Him, to live Him integrallyThis arrangement may be effected spontaneously before birth, and then you have another part which has attachments, desires—which it calls "needs"—and which not only seeks these things but that is quite upset when it does not have themrare. There are other contradictions, but this one The arrangement is the most flagrant. There are othersachieved later, for instanceby means of a discipline, like wanting a proper education. But to surrender completely to the Divine, to give oneself up totally to His Will and His Guidance, and at the same time, when the experience comes—a common experience on the path when succeed in this one sincerely tries to give oneself up to must consciously take the Divine—the feeling that one is nothing, that one can do nothing, that one doesn't even exist outside psychic being as the Divine; that is to say, if He were not there, one would not exist centre and could not do anythingarrange, one would not be anything at allharmonise the various individualities around it.... This experience naturally comes as a help on the path of total self-givingTrue harmony, but there inner organisation is a part the result of the being which, when the experience comes, rises up in such a terrible revolt and says, "But, excuse me! I insist on existing, I insist on being something, I insist on doing things myself, I want to have a personality." And naturally, the second one undoes all that the first had donepersistent effort. <ref>http://incarnateword.in/cwm/0815/2930-augustdecember-19561950#p20p14</ref> ==How to Cultivate Divine Personality==<center>~</center>It is only by a persistent choice of the dictates of the higher and a persistent rejection of the other that the latter loses ground and finally recedes. This should be met as calmly as possible without allowing the mind to be troubled by any fall or failure—with a quiet constant vigilance and resolute will.<ref>httphttps://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p13p11</ref><center>~</center>===By Having Less Individuality=== The more You must go deep, deep within, and find the eternal essence of your being to know the individuality creative reality in yourself. And once you have found that, you will realize that it is formedone single thing, the stronger same in all others and so where is this false soul of desireyour separate personality? Nothing's left any longer. <ref>http://incarnateword. Those who have a wellin/cwm/08/8-formed, wellfebruary-coordinated individuality, which has an existence 1956#p10</ref><center>~</center>The moment you are in front of its ownwhat you feel to be such, with a minimum you should be moved to tears of dependence on joy. It is the environmentmean creature who stops to reflect: "Yes, have much more difficulty in coming into contact with the divine Presence than others, because they have a very coordinated, very organised separate existence, which it is usually self-sufficient. One always finds something great but it would be worth admiring if it much more difficult fell to convertmy lot, we might sayif I were the happy possessor of this quality, a very living, fully realised personality than someone, for instance, who is full the instrument of goodwill but still open to all sorts of influencesthis superior manifestation. When an individual " Why should you bother about your ego when the main concern is very strongly made that the Divine should reveal itself wherever it wants and has in whatever manner it chooses? You should feel fulfilled when it is thus expressed, you should be able to burst the sense narrow bonds of his own your miserable personality, his own existence, it and soar up in unselfish joy. This joy is much more difficult for him to think the true sign that he your soul has awakened and has sensed the truth. It is nothing but an instrument only then that you can open to the influence of the divine Forcedescending truth and be shaped by it. I remember occasions when I used to be moved to tears on seeing even children, than for somebody who feels a little nebulous, like this (gesture) not very precise, who has no exact limits, no well-built individuality; he understands more easily even babies do something that in himself he is nothing was most divinely beautiful and simple. Feel that it is a force other than his own which makes him act. So joy and you cannot say that a well- developed souln has less difficulties. It depends on will be able to profit by the caseDivine's presence in your midst. <ref>http://incarnateword.in/cwm/0803/26selfless-september-1956admiration#p22p3</ref> ===By Overgrowing Ego===
Overgrow your small egoistic personality and become a worthy child of our Mother India, fulfil your duties with honesty and rectitude, and always keep cheerful and confident, with a steady trust in the Divine's Grace.<ref>http://incarnateword.in/cwm/13/india#p65</ref>===By Trust===
===By Contact If you are able to keep such an attitude, if you have this repose and quiet trust in your being and wait for what may be revealed to you, then something like this happens: you are, as it were, in a wood, dark and noiseless; you see in front of you merely a sheet of water, dark and still, hardly visible—a bit of a pond imbedded in the obscurity; and slowly upon it a moonbeam is cast and in the cool dim light emerges the calm liquid surface. That is how your secret truth of being will appear and present itself to you at your first contact with it: there you will see gradually reflected the true qualities of your being, the Psychic Being=== traits of your divine personality, what you really are and what you are meant to be. <ref>http://incarnateword.in/cwm/15/12-november-1952#p7</ref>
Whatever portion of the outer life, whatever element in the mind or vital or body succeeds in coming into contact with the psychic consciousness—that is to say, is able ===By Surrendering to come under its influence—is taken up and lodged there: it remains in the psychic being as its living memory and permanent possession. It is such elements that form the basis, the groundwork upon which the structure of the integral and true personality is raised. <ref>http://incarnateword.in/cwm/15/12-november-1952#p4</ref>Divine===
===By Trusting Most people seem to look upon surrender as an abdication of the personality; but that is a grievous error. For the Psychic Being=== If you are able individual is meant to keep such an manifest one aspect of the Divine Consciousness, and the expression of its characteristic nature is what creates his personality; then, by taking the right attitudetowards the Divine, if you have this repose personality is purified of all the influences of the lower nature which diminish and quiet trust in your being distort it and wait for what may be revealed to you, then something like this happens: you are, as it werebecomes more strongly personal, in a woodmore itself, dark more complete. The truth and noiseless; you see in front power of you merely the personality come out with a sheet of watermore resplendent distinctness, dark its character is more precisely marked than it could possibly be when mixed with all the obscurity and stillignorance, hardly visible—a bit all the dirt and alloy of the lower nature. It undergoes a pond imbedded in the obscurity; heightening and slowly upon it glorification, an aggrandisement of capacity, a moonbeam is cast and in realisation of the cool dim light emerges the calm liquid surfacemaximum of its possibilities. That is how your secret truth of being will appear and present itself But to you at your have this sublimating change, he must first contact with it: there you will see gradually reflected give up all that, by distorting, limiting and obscuring the true qualities of your beingnature, fetters and debases and disfigures the true personality; he must throw from him whatever belongs to the traits ignorant lower movements of your divine personality, what you really are the ordinary man and his blind limping ordinary life. And first of all he must give up his desires; for desire is the most obscure and what you are meant to bethe most obscuring movement of the lower nature. <ref>http://incarnateword.in/cwm/1503/124-novemberaugust-19521929#p7p5 </ref>
===By Identifying with the World-Personality===
<ref>http://incarnateword.in/cwm/08/5-december-1956#p23</ref>
===Through the Psychic Presence=What Obstructs One from Achieving a Divine Personality?==
With regard to ===Conflict Between Different Parts of the evolution upwardsBeing=== If you are made of pieces which are not only different but often quite contradictory, it is more correct to speak of the psychic presence than the psychic these pieces necessarily create a division in your being. For it is example, you have one part in yourself which aspires for the divine life, to know the psychic presence Divine, to unite with Him, to live Him integrally, and then you have another part which little by little becomes the psychic being. In each evolving form there is this presencehas attachments, desires—which it calls "needs"—and which not only seeks these things but is quite upset when it is does not individualisedhave them. It There are other contradictions, but this one is something which is capable of growth the most flagrant. There are others, for instance, like wanting to surrender completely to the Divine, to give oneself up totally to His Will and His Guidance, and follows at the movement of same time, when the experience comes—a common experience on the evolution. It is not a descent of path when one sincerely tries to give oneself up to the involution from above. It Divine—the feeling that one is formed progressively round nothing, that one can do nothing, that one doesn't even exist outside the spark of Divine Consciousness which ; that is meant to say, if He were not there, one would not exist and could not do anything, one would not be anything at all.... This experience naturally comes as a help on the centre path of total self-giving, but there is a growing part of the being which becomes , when the psychic experience comes, rises up in a terrible revolt and says, "But, excuse me! I insist on existing, I insist on being when it something, I insist on doing things myself, I want to have a personality." And naturally, the second one undoes all that the first had done. <ref>http://incarnateword.in/cwm/08/29-august-1956#p20</ref><center>~</center>But this aggregate is at last individualised, because of its composition, a heterogeneous compound, not a single harmonious and homogeneous whole. It This is this spark that the reason why there is permanent a constant confusion and even a conflict in our members which our mental reason and will are moved to control and harmonise and gathers round itself all sorts have often much difficulty in creating out of their confusion or conflict some kind of order and guidance; even so, ordinarily, we drift too much or are driven by the stream of elements for our nature and act from whatever in it comes uppermost at the time and seizes the formation instruments of that individualitythought and action,—even our seemingly deliberate choice is more of an automatism than we imagine; our co-ordination of our multifarious elements and of our consequent thoughts, feelings, impulses, actions by the true psychic being reason and will is formed only when incomplete and a half-measure. <ref>https://incarnateword.in/cwsa/22/the psychic -triple-transformation#p9</ref><center>~</center>I don't think it can be said that you have no personality . Coordination and harmonisation of parts is fully grown, fully absent in many; it is a thing that has to be attained to or built up. Moreover at a certain stage in sadhana there is almost always a disparity or opposition between the parts that are already turned towards the Truth and are capable of experience and others that are not and pull one down to a lower level. The opposition is not equally acute in all cases, round the eternal divine spark; but in one degree or another it attains its culmination, its total fulfilment if is almost universal. Coordination and organisation can be satisfactorily done only when it unites with a being or personality from abovethis is overcome. Till then oscillations are inevitable.<ref>httphttps://incarnateword.in/cwmcwsa/0331/psychic-presence-and-psychic-being-realthe-origindifficulties-of-racehuman-superioritynature#p1p24</ref>
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What prepares it And first of all he must give up his desires; for desire is this: the most obscure and the most obscuring movement of the lower nature. Desires are motions of weakness and ignorance and they keep you see, chained to your weakness and to your ignorance. Men have the impression that their desires are born within; they feel as if they come out of themselves or arise within themselves; but it has been called by all kinds of names: a divine spark, is a Presence, etcfalse impression., which is infused in Desires are waves of the darkness vast sea of matter in order the obscure lower nature and they pass from one person to start the evolutionanother. But there Men do not generate a desire in themselves, but are invaded by these waves; whoever is something else: there open and without defence is a descent caught in them and tossed about. Desire by engrossing and identification possessing him makes him incapable of beings, of conscious beings, individualities, in any discrimination and gives him the forms produced by the evolution—and so there impression that it is a union which takes place between beings part of higher regions and the forms evolved by this divine Presencehis nature to manifest it. And the identification takes place between this immanent godhead and this being which comes down. You seeIn reality, it has nothing to do with his true nature. It is when the psychic beingsame with all the lower impulses, for instancejealousy or envy, identifies itself with a personality of a higher orderhatred or violence. These too are movements that seize you, a divine emanationwaves that overwhelm and invade; they deform, a vibhuti who comes they do not belong to get identified with a psychic being—that is itthe true character or the true nature; they are no intrinsic or inseparable part of yourself, this is but come out of the sea of surrounding obscurity in which move the forces of the thinglower nature. But it These desires, these passions have no personality, there is not just this one nothing in them or their action that is peculiar to you; they manifest in the othersame way in everyone. One does a work The obscure movements of this kindthe mind too, the doubts and errors and difficulties that cloud the personality and diminish its expansion and fulfilment, come from the same source. They are passing waves and they catch anyone who is ready to be caught and utilised as I say, their blind instrument. And yet each goes on believing that these movements are part of himself and a work precious product of development from within outwards; his own free personality. Even we find people clinging to them and their disabilities as the other is something which comes down and takes possession very sign or essence of what the first has preparedthey call their freedom.<ref>http://incarnateword.in/cwm/0703/24-novemberaugust-19551929#p60p5</ref>
===Through Divine GraceA Sense of Separate Personality===
Provided Take someone who is writing a book, for instance. If he looks at himself writing the atmosphere book, you can't imagine how dull the book will become; it smells immediately of the small human personality which is not within oneself! For there and it loses all its value. When a painter paints a picture, if sohe observes himself painting the picture, the picture will never be good, it is difficult. And yet! We have had frequent instances will always be a kind of projection of people who used to lead a more than doubtful the painter's personality; it will be without life and who had revelations, without force, without beauty. There is the instance But if, all of a drunkard whosudden, in his drunkennesshe becomes the thing he wants to express, suddenly had a contact with if he becomes the Divine—whichbrushes, moreoverthe painting, changed his life andthe canvas, I must tell youthe subject, prevented him from drinking in future. But stillthe image, at the time he had colours, the revelation of value, the divine Presencewhole thing, and is entirely inside it and lives it, he was will make something magnificent. <ref>http://incarnateword.in an intoxicated state. I don't think—here again we fall back into /cwm/04/26-april-1951#p30</ref><center>~</center>There are people who have such a need to keep the same things—I don't think sense of their separate personality that if they are forced to admit that all that springs upwards is inspired by the Divine or even done by Him, they keep for their little person the whole side of defects, faults, errors, and they cherish their defects, so that at least something remains theirs, which is indeed their own, their personal property: "Yes, all that is beautiful, luminous, is the Divine; all horrible things—that's myself." But a moralistself... a big self; one must not touch it! <ref>http://incarnateword. It in/cwm/07/9-november-1955#p9</ref><center>~</center>The more the individuality is man who is a moralistformed, not the Divinestronger is this false soul of desire. If it happens thatThose who have a well-formed, just thenwell-coordinated individuality, at that momentwhich has an existence of its own, there is with a concurrence minimum of events and perhaps an opening dependence on the environment, have much more difficulty in coming into contact with the beingdivine Presence than others, because they have a very coordinated, the Divinevery organised separate existence, who which is usually self-sufficient. One always presentfinds it much more difficult to convert, we might say, a very living, manifests himself. On the other handfully realised personality than someone, for the sage or the saint instance, who is quite infatuated with full of goodwill but still open to all sorts of influences. When an individual is very strongly made and has the sense of his own importance and personality, his own worthexistence, and full of pride and vanity, there it is not much chance more difficult for him to think that he is nothing but an instrument of the Divine will manifest in himdivine Force, than for there is somebody who feels a little nebulous, like this (''gesture'') not very precise, who has no exact limits, no place for the expression of the Divine! There well-built individuality; he understands more easily that in himself he is no place except for the important personality of the wise man nothing and that it is a force other than his moral Worthown which makes him act. So you cannot say that a well- developed soul has less difficulties. It depends on the case. <ref>http://incarnateword.in/cwm/0508/426-novemberseptember-19531956#p25p22</ref><center>~</center>If you analyse carefully, you see, for instance, that all that you think has been thought by others, that these are things which circulate and s through you, but you have not produced this thought, you are not the originator of this thought. All your reactions come from atavism, from those who gave you birth and from the environment in which you have lived, from all the impressions which have accumulated in you and constituted something which seems to you yourself, yet which is not produced by you, but merely felt and experienced; you become aware of it in sing, but it is not you who created it, not you who gave it birth.
==How Does One’s Psychic Personality Grows? ==It could be said that these are like sounds—any kind of sounds: words, music, anything— A being of the psychic world cannot get fused into the soul of a human being on earth. What happens sometimes is that a very advanced psychic being sometimes sends down recorded by an emanation instrument, then reproduced by another instrument which resides in plays them back like a human being and prepares it until it is ready gramophone, for instance. You wouldn't say that the gramophone has created the psychic being itself sound you hear, would you? That would never occur to enter into the lifeyou. This happens when some special work has to be done and But as you are under the human vehicle prepared. Such a descent produces a remarkable change illusion of a sudden character in the your separate personality , these thoughts which cross your mind and find expression, these feelings which comes through your vital and the naturefind expression, you think, have come from you; but nothing comes from you.<ref>http://incarnateword.in/cwsacwm/2808/rebirth8-february-1956#p30p9</ref>
<center>~</center>
"As The sense of separation is spread everywhere, but it is an occult vision opens illusion; it is one of those false moods of which we must be cured if we want to enter into the true consciousness. The mind cuts the world into small bits: it says, here this stops, there that begins, and by this fragmentation it succeeds in distorting the universal movement. There is one great flow of a single, all- embracing, all-containing consciousness which manifests in him [an ever unrolling universe. This is the truth that stands behind everything here; but there is too this illusion which masks the truth from you, the seeker]illusion of these many movements which imagine that they are separate from one another, he becomes aware that they stand by themselves, in themselves and for themselves and that each is a thing in itself apart from the rest of the universe. They have the impression that their action and reaction upon one another is something external, as if they were like different worlds behind standing in each other's presence but with no point of contact except some external relations at a distance. Each sees himself as if he were a separate personality existing in which its own right. This error of the separative sense has been allowed as part of the universal play, because it was necessary that the one consciousness should objectify itself and personality hold an enormous place and assume a premier valuefix its forms."<ref>http://incarnateword.in/cwm/0803/1826-aprilmay-19561929#p20p7</ref>
<center>~</center>
It To be free, one must come out of the prison. The prison is the ego, the sense of separate personality. To be free, one must unite consciously and totally with the Supreme and through all this identification break the experiences limits of life that the psychic personality forms, grows, develops ego and finally becomes a completeeradicate the very existence of the ego by universalising oneself, conscious and free being <ref>http://incarnatewordeven though the individualisation of the consciousness is preserved.in/cwm/16/10-september-1959#p3</ref>
===By Developing Sincerity===[Based on Aphorism 178-Men say and think “For my country!’, “For humanity!”, “For the world!”, but they really mean “For myself seen in humanity!”, For myself imaged to my fancy as the world!”. That may be an enlargement, but it is not liberation. To be large and to be in large prison are not one condition of freedom] <ref>http://incarnateword.in/cwm/10/aphorism-178#p2</ref>
In order to strengthen the contact and aid, if possible, the development =Rebirth - Evolution of the conscious psychic personality, one should, while concentrating, turn towards it, aspire to know it and feel it, open oneself to receive its influence, and take great care, each time that one receives an indication from it, to follow it very scrupulously and sincerely. To live in a great aspiration, to take care to become inwardly calm and remain so always as far as possible, to cultivate a perfect sincerity in all the activities of one's being—these are the essential conditions for the growth of the psychic being. <ref>http://incarnateword.in/cwm/16/10-september-1959#p5</ref>Personalities=
===Through Aspiration People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their “self” is not a real individualised entity but their exterior personality, the personality composed of the outward name and form. Hence it is wrong to say that A is reborn as B: A is a personality organically distinct from B and cannot be said to have reincarnated as B. You would be right only if you said that the same line of consciousness uses both A and B as the instruments of its manifestation. For, what does remain constant is the psychic being which is not the outward personality at all, but something deep within, something which is not the exterior name and form. <ref>https://incarnateword.in/cwm/03/vital-conversion-rebirth-and-personal-survival#p4</ref><center>~</center>This persistent soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. It is not a limited ego but a thing in itself infinite; it is in truth the Infinite itself consenting from one plane of its being to reflect itself in a perpetual soul- experience.<ref>http://incarnateword.in/cwsa/23/the-modes-of-the-self#p3</ref><center>~</center>As the evolving being develops still more and becomes more rich and complex, it accumulates its personalities, as it were. Sometimes they stand behind the active elements, throwing in some colour, some trait, some capacity here and there, or they stand in front and there is a multiple personality, a many-sided character or a many-sided, sometimes what looks like a universal capacity. But if a former personality, a former capacity is brought fully forward, it will not be to repeat what was already done, but to cast the same capacity into new forms and new shapes and fuse it into a new harmony of the being which will not be a reproduction of what it was before something of the outer characteristics may reappear but very much changed and new-cast in a new combination. It is in a new direction that the energies will be guided to do what was not done before. <ref>https://incarnateword.in/cwsa/28/rebirth#p46</ref><center>~</center>When one gets a new body, the nature which inhabits it, nature of mind, nature of vital, nature of physical, is made up of many personalities, not one simple personality as is supposed—although there is one central being. This complex personality is formed partly by bringing together personalities of past lives, but also by gathering experiences, tendencies, influences from the earth atmosphere—which are taken up by one of the constituent personalities as suitable to his own nature. <ref>http://incarnateword.in/cwsa/28/rebirth#p45</ref><center>~</center>The psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality.<ref>https://incarnateword.in/cwsa/28/rebirth#p1</ref><center>~</center>The psychic being's choice at the time of death doesn't work out the next formation ofpersonality, it fixes it. When it enters the psychic world, it begins to assimilate the essence of its experience and by that assimilation is formed the future psychic personality in accordance with the fixation already made. When this assimilation is over, it is ready for a new birth—but the less developed beings do not work out the whole thing for themselves, there are beings and forces of the Soul===higher world who have that work. <ref>https://incarnateword.in/cwsa/28/rebirth#p3</ref>
Each time that the soul takes birth in a new body it comes with the intention of having a new experience which will help it to develop and to perfect its personality. This is how the psychic being is formed from life to life and becomes a completely conscious and independent personality which, once it has arrived at the summit of its development, is free to choose not only the time of its incarnation, but the place, the purpose and the work to be accomplished. <ref>http://incarnateword.in/cwm/10/aphorism-11#p10</ref>=More on Personality=
=How Can One Feel ...the way of devotion is impossible if the personality of the Divine Presence in Self?= ==By Selfless Admiration== The moment you are in front of what you feel to cannot be suchtaken as a reality, you should a real reality and not a hypostasis of the illusion. There can be moved to tears of joyno love without a lover and beloved. It If our personality is an illusion and the mean creature who stops Personality to reflect: "Yeswhom our adoration rises only a primary aspect of the illusion, and if we believe that, it is something great but it would then love and adoration must at once be worth admiring if it fell to my lotkilled, if I were or can only survive in the happy possessor illogical passion of this quality, the instrument heart denying by its strong beats of this superior manifestation" Why should you bother about your ego when life the main concern is that clear and dry truths of the Divine should reveal itself wherever it wants reason. To love and in whatever manner it chooses? You should feel fulfilled when it is thus expressedadore a shadow of our minds or a bright cosmic phenomenon which vanishes from the eye of Truth, may be possible, you should but the way of salvation cannot be able built upon a foundation of wilful self-deception. The bhakta indeed does not allow these doubts of the intellect to burst come in his way; he has the narrow bonds divinations of your miserable personalityhis heart, and soar up in unselfish joy This joy is these are to him sufficient. But the sadhaka of the true sign that your soul integral Yoga has awakened to know the eternal and ultimate Truth and has sensed not to persist to the end in the truthdelight of a Shadow. It If the impersonal is only the sole enduring truth, then that you a firm synthesis is impossible. He can open at most take the divine personality as a symbol, a powerful and effective fiction, but he will have in the end to overpass it and to abandon devotion for the influence sole pursuit of the descending truth and be shaped by itultimate knowledge. I remember occasions when I used He will have to be moved to tears on seeing even childrenempty being of all its symbols, values, even babies do something that was most divinely beautiful and simple. Feel that joy and you will be able contents in order to profit by arrive at the Divine's presence in your midstfeatureless reality. <ref>http://incarnateword.in/cwmcwsa/0324/selflessthe-divine-admirationpersonality#p3p2</ref><center>~</center>==By Going Deep== You In order to bring peace and wisdom one must go deepbe wise and peaceful; you say that you are weak, deep withinbut nobody is asking you to rely on your own strength; your strength, your wisdom and find the eternal essence of your being peace belong to know the creative reality Divine and you must rely on Him alone. Have an absolute trust in yourself. And once you have found thatthe Grace, set aside your little personality and allow the Grace to act; it will make you do what is needed and everything will realize that it is one single thing, the same in be all others and so where is your separate personality? Nothing's left any longerright. <ref>http://incarnateword.in/cwm/0814/8trust-in-the-februarydivine-1956grace-and-help#p10p27</ref> ==How Rebirth leads to Formation of Multiple Personalities==
As the evolving being develops still more and becomes more rich and complex, it accumulates its personalities, as it were. Sometimes they stand behind the active elements, throwing in some colour, some trait, some capacity here and there, or they stand in front and there is a multiple personality, a many-sided character or a many-sided, sometimes what looks like a universal capacity. But if a former personality, a former capacity is brought fully forward, it will not be to repeat what was already done, but to cast the same capacity into new forms and new shapes and fuse it into a new harmony of the being which will not be a reproduction of what it was before something of the outer characteristics may reappear but very much changed and new-cast in a new combination. It is in a new direction that the energies will be guided to do what was not done before. <ref>http://incarnateword.in/cwsa/28/rebirth#p50</ref>
===Personality in Different Parts of the Being in case of Rebirth==='''Content curated by Kabita'''
If all is centred consciously around the psychic then they [the mental and vital parts of the being] survive, otherwise they separate. The vital for instance survives for a time, then breaks up and dissolves into desires and fragmentary bits of vital personality. The mental is usually more lasting—but that too dissolves. It all depends on the person, how far he has developed his mind or vital or connected them with the psychic. <ref>http://incarnateword.in/cwsa/28/rebirth#p54</ref>
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