Changes

=Why Is Surrendering ImportantWhat is Personality?=

In order to bring peace 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. 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 wisdom one must the personal formation out of that flux. …there is also...occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence.<ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30</ref><center>~</center>The ordinary restricted personality can be wise grasped by a description of the characters stamped on its life and peacefulthought and action, its very definite surface building and expression of self; you say even if we may miss whatever was not so expressed, that you are weakmight seem to detract little from the general adequacy of our understanding, but nobody because the element missed is asking you usually little more than an amorphous raw material, part of the flux, not used to form a significant part of the personality. But such a description would be pitifully inadequate to rely on your own strengthexpress 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 light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; your strengthand yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Some one, a Person, not a limited creature of Nature but a Self or Soul, a Purusha. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30</ref><center>~</center>...that personality, like consciousness, life, soul, is not a brief-lived stranger in an impersonal Eternity, your wisdom but contains the very meaning of existence <ref>http://incarnateword.in/cwm/08/18-april-1956#p11</ref><center>~</center>Personality is a temporary formation and your peace belong to eternise it would be to eternise ignorance and limitation. The true "I" is not the Divine mental ego or the present personality which is only a mask, but the eternal I which assumes various personalities in various lives. <ref>https://incarnateword.in/cwsa/29/christianity-and you must rely -theosophy#p11</ref><center>~</center>This personality is a temporary expression of our self-being, a changing form of it, empowered to exist by it, dependent on Him aloneit for substance and endurance,—temporary, but not unreal. Have Our thought and action are means for this expression of ourselves and, as the expression is incomplete and evolutive, as it is a development of our natural being in Time, thought and action help it to develop, to change, to alter and expand its limits, but at the same time to maintain limits; in that sense they are limiting and binding; they are themselves an absolute trust incomplete mode of self-revelation. But when we go back into ourselves, into the true self and person, there is no longer a binding or limitation by the limits of action or perception; both arise as expressions of consciousness and expressions of force of the self operative for a free self-determination of its nature-being, for the self-unrolling, the becoming in time of something that is itself illimitable. <ref>https://incarnateword.in/cwsa/21/reality-and-the Grace-cosmic-illusion#p23</ref> ==Characteristics of Human Personalities == The human individual is a very complex being: he is composed of innumerable elements, set aside your little 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 allow 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 Grace same person I have also found to actbe 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; it will make you do what is needed and everything will yet I have seen him betraying the utmost stupidity of which even an ordinary man without education or intelligence would be all rightincapable.<ref>http://incarnateword.in/cwm/1415/trust12-november-1952#p1</ref><center>~</center>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. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p20</ref> ==Types of Personalities==  There are always two sides to every human being. In Western occultism they call them thegood and the evil Persona (personality).  '''Strong Personality'''  ...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...Such characters, if badly used by life, may develop great vital difficulties.<ref>http://incarnateword.in/cwsa/31/the-difficulties-divineof-gracehuman-nature#p33</ref> '''Evil Personality''' ..."Evil Persona" ...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 andwrong 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-helpdifficulties-of-human-nature#p27p34</ref> ===World Personality=== ''Q. What are the characteristic features of a world-personality?''

Most people seem to look upon surrender as an abdication ''A:'' The most characteristic feature is precisely this change of the personality; but that is a grievous errorconsciousness. For the individual is meant to manifest one aspect Instead of the Divine Consciousnessfeeling like a little, and the expression of its characteristic nature is what creates his personality; thenisolated person, by taking the right attitude towards the Divineseparated from others, this personality one feels one is purified of a universal person, containing all the influences of the lower nature which diminish others and distort it intimately united and it becomes more strongly personal, more itself, more complete.<ref>http://incarnateword.in/cwm/03/4-august-1929#p5 </ref>identified with all others…

=Why If you were to ask what is Integrality the nature of what he says... obviously, if he expresses the Four Types state of consciousness in which he lives, he expresses a universal state of consciousness, and seeing things in a different way from ordinary men, he will express them differently, in accordance with what he sees and feels. As for acting... if all the parts of his being are in harmony, his action will obviously express his state of Personalities Important?= consciousness...

Everybody 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 amalgamation not understanding of two but of many personalitiesothers, an understanding which comes to him from his identification with others—and so he will act like a sage. It is a part of But that depends on the Yogic perfection in this Yoga care he has taken to accord and transmute them so as to "integrate" unify his whole being around the personalitycentral consciousness. <ref>httphttps://incarnateword.in/cwsacwm/2808/the5-parts-of-thedecember-being1956#p8p29,p30,p33</ref>

''Q. Sweet Mother, when one has a world-personality, does one still need the individual personality?'' ''A: ''But it is the individual personality which is transformed into the world-personality. Instead of having the greater perfection sense of man comes when the individual as he enlarges himself to include ordinarily is—this altogether limited individual who is one little person amidst so many millions and millions of others, a little separate person— instead of feeling like that, this separate isolated individual, this little person amidst all these powersthe others, becomes aware of the world-individuality, the world-personality, even though and naturally becomes divine. It is a transformation. It is one of them may lead thing being transformed into the other. <ref>https://incarnateword.in/cwm/08/5-december-1956#p19,p22</ref> ===Fourfold Personality===  And in the otherssoul-force in man this Godhead in Nature represents itself as a fourfold effective Power, “catur-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 opens his nature more service, and more 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 rounded fullness Brahmana, Kshatriya, Vaishya and Shudra, each with its spiritual turn, ethical ideal, suitable upbringing, fixed function in society and universal capacity place in the evolutionary scale of the fourfold spirit. Man ..the truth behind it exists and is not cut out into an exclusive type one of some considerable importance in the perfection of one our power of these dharmas, nature; but all these powers are we have to take it in him at work at its inner aspects, first in an ill, personality, character, temperament, soul-formed confusiontype, but he gives shape to one or another in birth after birththen the soul-force which lies behind them and wears these forms, progresses from one to and lastly the play of the other even free spiritual Shakti in which they find their culmination and unity beyond all modes. For the same life crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Shudra and goes on towards the total development that alone, is not a psychological truth of his inner existenceour being. Our life itself The psychological fact is at once an inquiry after truth that there are these four active powers and tendencies of the Spirit and knowledge, a struggle its executive Shakti within us and battle the predominance of one or the other in the more well-formed part of our personality gives us our will with ourselves main tendencies, dominant qualities and capacities, effective turn in action and surrounding forceslife. But they are more or less present in all men, a constant productionhere manifest, there latent, adaptationhere developed, application there subdued and depressed or subordinate. <ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p3</ref> The most outward psychological form of skill to these things is the material mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life and a sacrifice and service, cultural personality or type. <ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p9p4</ref> '''Characteristics of Brahmin'''

==How Integration works 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#p4</ref> '''Characteristics of Kshatriya'''  On the other hand the turn of the nature may be to the predominance of the will-force and the capacities which make for strength, energy, courage, leadership, protection, rule, victory in every kind of battle, a creative and formative action, the will-power which lays its hold on the material of life and on the wills of other men and compels the environment into the shapes which the Shakti within us seeks to impose on life or acts powerfully according to the work to be done to maintain what is in being or to destroy it and make clear the paths of the world or to bring out into definite shape what is to be. This may be there in lesser or greater power or form and according to its grade and force we have successively the mere fighter or man of action, the man of self-imposing active will and personality and the ruler, conqueror, leader of a cause, creator, founder in whatever field of the active formation of life. The Four Types various imperfections of the soul and mind produce many imperfections and perversities of this type,—the man of mere brute force of will, the worshipper of power without any other ideal or higher purpose, the selfish, dominant personality, the aggressive violent rajasic man, the grandiose egoist, the Titan, Asura, Rakshasa. The high fearlessness which no danger or difficulty can daunt and which feels its power equal to meet and face and bear whatever assault of man or fortune or adverse gods, the dynamic audacity and daring which shrinks from no adventure or enterprise as beyond the powers of a human soul free from disabling weakness and fear, the love of honour which would scale the heights of Personalities?==the highest nobility of man and stoop to nothing little, base, vulgar or weak, but maintains untainted the ideal of high courage, chivalry, truth, straightforwardness, sacrifice of the lower to the higher self, helpfulness to men, unflinching resistance to injustice and oppression, self-control and mastery, noble leading, warrior-hood and captainship of the journey and the battle, the high self-confidence of power, capacity, character and courage indispensable to the man of action,— these are the things that build the make of the Kshatriya. <ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p5</ref>

None '''Characteristics 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.Vaishya'''

The man '''Characteristics of knowledge cannot serve Truth with freedom and perfection, if he has not intellectual and moral courage, will, audacity, the strength to open and conquer new kingdoms, otherwise he becomes a slave of the limited intellect or a servant or at most a ritual priest of only an established knowledge,—cannot use his knowledge to the best advantage unless he has the adaptive skill to work out its truths for the practice of life, otherwise he lives only in the idea,—cannot make the entire consecration of his knowledge unless he has the spirit of service to humanity, to the Godhead in man and the Master of his being.Shudra'''

The man And yet when the soul develops, it is in this Swabhava and Dharma of work and service that there are found some of power must illumine the most necessary and uplift beautiful elements of our greatest perfection and govern his 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 and strength by knowledge, light in us are of reason or religion or the spiritgreatest importance, otherwise he becomes --the mere forceful Asurapower of service t0 others,—must have the skill which will help him best to make our life a thing of work and use to God and administer man, to obey and regulate his strength follow and make it creative accept whatever great influence and fruitful and adapted to his relations with othersneedful discipline, the love which consecrates service, otherwise it becomes a mere drive love which asks for no return, but spends itself for the satisfaction of force across that which we love, the power to bring down that love and service into the physical field of and the desire to give our body and lifeas well as our soul and mind and will and capacity to God and man, and, as a storm that passes 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 devastates more than it constructs,—must the nobility of this Swabhava. Man could not be capable too perfect and complete if he had not this element of obedience nature in him to raise to its divine power. <ref>https://incarnateword.in/cwsa/24/soul-force-and make -the-fourfold-personality#p7,p8</ref><center>~</center>These are the signs, but behind is the soul which thus expresses itself in a consummation of nature. And this soul is an outcoming of the free self of the use liberated man. That self is of his strength a service to God no character, being infinite, but bears and upholds the worldplay of all character, otherwise he becomes supports a selfish dominatorkind of infinite, tyrantone, brutal compeller yet multiple personality, ''nirguṇo guṇī'' is in its manifestation capable of meninfinite quality, ''anantaguṇa's souls '. The force that it uses is the supreme and bodiesuniversal, the divine and infinite Shakti pouring herself into the individual being and freely determining action for the divine purpose.<ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p12</ref>

===Productive Mind=The Triple Status of Personalities==

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 productive mind the three and thirty-three and work must have an open inquiring mind thirty-three hundred and ideas 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 knowledgeMind. <ref>http://incarnateword.in/cwm/15/12-november-1952#p2</ref><center>~</center>For as Being is one yet multiple, otherwise he moves so also the same law prevails in ourselves and our members; the spirit, the Purusha is one but it adapts itself to the routine formations of Nature. Over each grade of our being a power of his functions without expansive growth, must the Spirit presides; we have courage within us and enterprisediscover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, must bring a spirit 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 service into his getting and productionour vital nature, a physical being, a being of the body which expresses something of itself in order that he may 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 by their temporary expression, for what is thus formulated is only get a fragment of its possibilities; but givethe expression creates a temporary mental, not only amass vital or physical personality which grows and develops even as the psychic being or soul personality grows and enjoy his develops within us. Each has its own lifedistinct nature, its influence, its action on the whole of us; but consciously help the fruitfulness on our surface all these influences and all this action, as they come up, mingle and fullness 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 surrounding purposes of this life by which he profitsand its limited experience. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p8</ref><center>~</center>'''The Functions of the Chakras or Centres'''

==Why The thousand-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 Harmonisation the seat of the psychic being)The lotus of the Different Parts navel—Higher vitalThe lotus of Being Important?== the abdomen—Lower vitalThe lotus at the end of the spine (Muladhara)—Physical consciousness

They can be steps on In the process of our Yoga the way, but not final; therefore in most men there is no such soledominance centres have each a fixed psychological use and effected partial harmony, but only a predominance general function which base all their special powers and for functionings. The ''mūlādhāra'' governs the rest an unstable equilibrium of a personality half formed, half in formation, sometimes a disequilibrium or unbalance due physical down to the lack of a central government subconscient; the abdominal centre—''svādhiṣṭhāna''—governs the lower vital; the navel centre—''nābhipadma'' or ''maṇipūra''—governs 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 larger vital; the heart centre—''hṛtpadma'' or ''anāhata''—governs the true central emotional being is ; the throat centre—''viśuddha''—governs the soul, but this being stands back expressive and in most human natures is only externalising mind; the centre between the eyebrows—''ājñācakra''—governs the secret witness ordynamic mind, one might saywill, a constitutional ruler who allows his ministers to rule for himvision, 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 otherwise. But this is so long as mental formation; the soul personality put forward by the psychic entity is not yet sufficiently developed; when this is strong enough for thousand-petalled lotus—sahasradala—above commands the inner entity to impose itself through ithigher thinking mind, then houses the soul can come forward still higher illumined mind and control at its highest opens to the nature. It is intuition through which or else by an overflooding directness the coming forward of this true monarch and his taking up of overmind can have with the reins of government that there can take place a real harmonisation of our being and our life.<ref>http://incarnatewordrest communication or an immediate contact.in/cwsa/22/the-triple-transformation#p11</ref>

=How does Different Parts I never heard of two lotuses in the Being Controls Individual’s Personality?=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.

We are formed The colours of all kinds the lotuses and the numbers of different pieces. They become active one after another. According petals are respectively, from bottom to top:—(1) the part that is activeMuladhara or physical consciousness centre, one is quite another personfour petals, becomes almost another personality. For instancered; (2) the abdominal centre, one had an aspiration at firstsix petals, felt that everything existed only for deeper purple red; (3) the Divinenavel centre, then something happensten petals, somebody comes alongviolet; (4) the heart centre, one has to do somethingtwelve petals, and everything disappears. One tries to recall golden pink; (5) the experiencethroat centre, not even sixteen petals, grey; (6) the memory of forehead centre between the experience remains. One is completely under another influenceeyebrows, two petals, white; one wonders how this could have happened(7) the thousand-petalled lotus above the head, blue with gold light around. There The functions are examples of double, tripleaccording to our Yoga,—(1) commanding the physical consciousness and the subconscient; (2) commanding the small vital movements, the little greeds, lusts, quadruple personalitiesdesires, altogether unconscious the small sense-movements; (3) commanding the larger life-forces and the passions and larger desire-movements; (4) commanding the higher emotional being with the psychic deep behind it; (5) commanding expression and all externalisation of themselvesthe mind movements and mental forces; (6) commanding thought, will, vision; (7) commanding the higher thinking mind and the illumined mind and opening upwards to the intuition and overmind. <ref>httphttps://incarnateword.in/cwmcwsa/0528/1the-system-of-aprilthe-1953#p7chakras</ref>

==In the Lower Nature of Vital =Mental Being===

There are usually in At a higher stage of the evolution of personality the human being two different tendencies in two parts of mind may rule; there is then created the being, one psychic or mental supported by man who lives predominantly in the psychic which seeks the better way and higher things, mind as the other whose main seat is others live in the vital part 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 the his being which is full : because of the life-instincts difficulty of this subordination and life- desiresits potent effect when achieved, which it is attached at once more difficult for him and easier to or turns towards arrive at a harmony of his nature. It is easier because the mental will once in control can convince by the things power of the lower nature reasoning intelligence and is subject to at the passionssame time dominate, anger, sex etc. If compress or suppress the life and the higher part is dominantbody and their demands, then the lower is kept under control arrange and does harmonise them, force them to be its instruments, even reduce them to a minimum so that they shall not give much troubledisturb the mental life or pull it down from its ideative or idealising movement. But often the latter It is supported by outer forces more difficult because life and body are the first powers of and, if they are in the Lower Nature in least strong, can impose themselves with an almost irresistible insistence on the universe mental ruler. Man is a mental being and sometimes these intrude and give the coarse part mind is the leader of the being his life and body; but this is a separate personality leader who is much led by his followers and independence has sometimes no other will than what they impose on him. Mind in spite of its own. This may be power is often impotent before the inconscient and subconscient which obscure its clarity and carry it away on the explanation tide of the dream 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 ugly monster nature follows what it knows to be wrong, dangerous or evil. Even when it is strong and clear and of dominant, Mind, though it imposes a certain, a considerable mentalised harmony, cannot integrate the resistance of this other personalitywhole being and nature. If These harmonisations by an inferior control are, besides, inconclusive, because it be so, then this must be regarded not as is one part of oneself but as a foreign element to the true beingnature which dominates and fulfils itself while the others are coerced and denied their fullness. <ref>httpshttp://incarnateword.in/cwsa/3122/the-difficultiestriple-of-human-naturetransformation#p11</ref>

=How to Cultivate Personalities==Vital Being===

This complex 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 mental or spiritual character, even if these happen to be less developed than his life-personality and life-power. The nature of the vital man is formed partly more active, stronger and more mobile, more turbulent and chaotic, often to the point of being quite unregulated, than that of the physical man who holds on to the soil 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 air; 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 bringing together personalities a harmonisation of past livesthe 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 also by gathering experiencesalways powerful, tendenciessuccessful and effective, influences from which can impose itself on the nature and environment and arrive at a strong self-affirmation in life and action. 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 earth atmosphere—which are taken 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 by one these unsatisfactory things if it got an equivalent in some fairyland of a higher joy. <ref>https://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p22</ref><center>~</center>...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 constituent personalities hostile forces, it cannot become integral, it cannot remain unmixed or unspoilt or continue to be effective so long as suitable the lower vital and the external personality have not accepted the Light and consented to his own naturechange. <ref>httphttps://incarnateword.in/cwsa/2831/rebirththe-lower-vital-being#p45p1</ref>

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 ==Relation 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>other Aspects==

==Advanced Stage of Individual’s Evolution=Ego and Individual Personality===

A complexity There may be an effort which is not at all selfish and gathering up of many personalities in one person can 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 a sign of for a very advanced stage unselfish work. But so long as an ego is there it is egoistic. And so long as the sense of the individualone's evolution when own personality is there , it is a strong central being that holds all together and works towards harmonisation and integration of naturally something egoistic; it is founded on the whole many-sided movement presence of the natureego. <ref>http://incarnateword.in/cwsacwm/2207/rebirth-and-other-worlds-karma-the16-soul-andnovember-immortality1955#p26p38</ref>

==Evolution to the Psychic Being=Consciousness and Personality===

"The psychic being attains its culminationConsciousness is not, to my experience, a phenomenon dependent on the reactions ofpersonality 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, its total fulfilment if not seeing and interpreting contacts but motionlessly self-aware, not dependent on the reactions, but persistent in itself even when it unites with 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 personality from abovePurusha.” <ref>http://incarnateword.in/cwmcwsa/0328/psychicsachchidananda-presenceexistence-andconsciousness-psychicforce-being-real-origin-of-raceand-superioritybliss#p1p14</ref>

As The Self, even the evolution proceedsindividual self, Nature begins slowly and tentatively to manifest is different from our personality as it is different from 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 surfacemental ego-sense. The soul in us, Our personality is never the psychic principle, has already begun to take secret formsame; it puts forward is a constant mutation and develops various combination. It is not a basic consciousness, but a soul personalitydevelopment of forms of consciousness, —not a distinct psychic being to represent it. This psychic power of 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 a various play of the surface aggregate which is the conglomerate effect partial powers of the inner influences and upsurgingsbeing, —not the visible formation and superstructure which we ordinarily experience and think enjoyer of as ourselves. On this ignorant surface we become dimly aware the self- delight 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 ourselvesexistence, but as a sensible influence in our life seeking after various notes and character and action. A certain sensitive feeling for all tones of experience which shall more or less render 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 delight in our thought, feelings, conduct, character is the most usually recognised, the most general and characteristic,though not the sole sign of this influence mutability of the psycherelations. <ref>http://incarnateword.in/cwsa/2223/the-triplemodes-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-self#p40p6</ref>

===By Giving Up Old Patterns=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 have this sublimating 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 changehis 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 must first give up would not at all accept his past as belonging to the person he now is, although he remembers perfectly well thatit 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 distortingthe self-experiencing mind: but it is the co-ordinating faculty of mind which, limiting relating together all the material that memory provides and obscuring the true natureall its linkings of past, fetters present and debases future, relates them also to an "I" who is the same in all the moments of Time and disfigures inspite of all the true changes of experience and personality; he must throw from him whatever belongs . <ref>http://incarnateword.in/cwsa/21/memory-ego-and-self-experience#p12</ref> =What is Divine Personality?= When there is the decisive emergence, one sign of it is the status or action in us of an inherent, intrinsic, self-existent consciousness which knows itself by the mere fact of being, knows all that is in itself in the same way, by identity with it, begins even to see all that to our mind seems external in the ignorant lower movements same manner, by a movement of identity or by an intrinsic direct consciousness which envelops, penetrates, enters into its object, discovers itself in the object, is aware in it of something that is not mind or life or body. There is, then, evidently a spiritual consciousness which is other than the ordinary man mental, and his blind limping ordinary lifeit testifies to the existence of a spiritual being in us which is other than our surface mental personality. <ref>httphttps://incarnateword.in/cwmcwsa/0322/4the-augustevolution-1929of-the-spiritual-man#p5p7</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.

===Through PsychoBut 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-Spiritual Transformation===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#p29,#p30</ref><center>~</center>In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever. <ref>https://incarnateword.in/cwsa/23/the-supreme-will#p2</ref>

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 =Why is now super conscient Attaining 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.Personality Important ?=

For, in the Divine you do not really lose your individuality: you only give up your egoism and become the true individual, the divine personality which is not temporary like the construction of the physical consciousness which is usually taken for your '''How'self'' . One touch of the divine consciousness and you see immediately that there is no loss in it. On the contrary, you acquire a true individual permanence which can survive a hundred deaths of the body and all the vicissitudes of the vital-mental evolution. Without this transfiguring touch, you always go about in fear; with it, you gradually develop the power to make even your physical being plastic without losing its individuality. <ref>https://incarnateword.in/cwm/03/knowledge-by-unity-with-the-divine-the-divine-will-in-the-world#p4</ref><center>~</center>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><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... 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><center>~</center>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>

An early illumination from above or a rending =Why is Integrality of Personalities Important?=  But the greater perfection of man comes when he enlarges himself to include all these [Brahmana, Kshatriya, Vaishya and Shudra]powers, even though one of them may lead the others, and opens his nature more and more into the rounded fullness and universal capacity of the upper velamen can come as fourfold spirit. Man is not cut out into an outcome exclusive type of one of aspiration these dharmas, but all these powers are in him at work at first in an ill-formed confusion, but he gives shape to one or some another in birth after birth, progresses from one to the other even in the same life and goes on towards the total development of his inner readinessexistence. Our life itself is at once an inquiry after truth and knowledge, a struggle and battle of our will with ourselves and surrounding forces, a constant production, adaptation, or it may even come uncalledapplication of skill to the material of life and a sacrifice and service. <ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p9</ref><center>~</center>We are formed of all kinds of different pieces. They become active one after another. According to the part that is active, one is quite another person, becomes almost another personality. For instance, one had an aspiration at first, felt that everything existed only for or the Divine, then something happens, somebody comes along, one has to do something, and everything disappears. One tries to recall the experience, not called even the memory of the experience remains. One is completely under another influence; one wonders how this could have happened. There are examples of double, triple, quadruple personalities, altogether unconscious of themselves. <ref>http://incarnateword.in/cwm/05/1-april-1953#p7</ref><center>~</center>...in most men there is no such sole dominance and effected partial harmony, but only a predominance and for by any conscious part the rest an unstable equilibrium of the minda personality half formed, half in formation,—perhaps by sometimes a secret subliminal necessity disequilibrium or by an action unbalance due to the lack of a central government or pressure from the higher levelsdisturbance of a formerly achieved partial poise. All must be transitional until a first, though not a final, true harmonisation is achieved by something finding our real centre. For the true central being is the soul, but 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, 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 otherwise. But this is felt so long as the touch of soul personality put forward by the psychic entity is not yet sufficiently developed; when this is strong enough for the Divine Beinginner entity to impose itself through it, then the soul can come forward and control the nature. It is by the coming forward of this true monarch and his taking up of the touch reins of government that there can take place a real harmonisation of our being and our life. <ref>http://incarnateword.in/cwsa/22/the Spirit,-triple--and its results can be exceedingly powerful.transformation#p11</ref>

'''==How Not''' Integration works in The Four Types of Personalities?==

But None of these four types of personality can be complete even in its own field 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 bring into it has followed will be the turn taken at any critical phase by the action something of the Consciousness-Force in its urge towards a higher self-manifestation and formation of our existenceother qualities. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p23</ref>

===The Ultimate PhaseKnowledge===

As the crust The man 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 knowledge cannot serve Truth with freedom and purityperfection, if he has not intellectual and the deeper psychic experiencesmoral courage, those which are not solely of an inner mental or inner vital characterwill, become possible in this subtleraudacity, purer, finer substance; the soul begins strength 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 open 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 guidanceconquer new kingdoms, otherwise he becomes a governance begins from within which exposes every movement to the light slave 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 limited intellect or a servant or subconscious physical, even the at most concealeda ritual priest of only an established knowledge, camouflaged, mute, recondite, is lighted up with —cannot use his knowledge to the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self- deceptions precisely indicated and removed; all is purified, set right, best advantage unless he has the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according adaptive skill to work out its truths for the amount practice of obscurity and resistance still left life, otherwise he lives only in the natureidea, but it goes on unfalteringly so long as it is not complete. As a final result —cannot make the whole conscious being is made perfectly apt for spiritual experience entire consecration of every kind, turned towards spiritual truth his knowledge unless he has the spirit of thoughtservice to humanity, feeling, sense, action, tuned to the right responses, delivered from the darkness Godhead in man and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities Master 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://incarnatewordhis being.in/cwsa/22/the-triple-transformation#p20</ref>

==Integral Transformation by Uniting Different Parts of Being With The Psychic Personalities=Power===

==How Conflict Between Different Beings Creates a Barrier to become a Divine Personality== If you are made The man of pieces which are not only different but often quite contradictoryproductive mind and work must have an open inquiring mind and ideas and knowledge, these pieces necessarily create a division otherwise he moves in your being. For examplethe routine of his functions without expansive growth, you must have one part in yourself which aspires for the divine life, to know the Divine, to unite with Him, to live Him integrallycourage and enterprise, must bring a spirit of service into his getting and then you have another part which has attachmentsproduction, desires—which it calls "needs"—and which in order that he may not only seeks these things but is quite upset when it does not have them. There are other contradictions, get but this one is 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 at the same time, when the experience comes—a common experience on the path when one sincerely tries to give oneself up to the Divine—the feeling that one is nothing, that one can do nothing, that one doesn't even exist outside the Divine; that is to say, if He were not there, one would not exist only amass and could not do anythingenjoy his own life, one would not be anything at all.... This experience naturally comes as a but consciously help on the path of total self-giving, but there is a part fruitfulness and fullness of the being surrounding life by which, when the experience comes, rises up in 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 personalityhe profits." And naturally, the second one undoes all that the first had done. <ref>http://incarnateword.in/cwm/08/29-august-1956#p20</ref>

==How to Cultivate Divine Personality=Labour===

It is only by a persistent choice of the dictates The man of the higher labour and service becomes a persistent rejection helpless drudge and slave of the other that the latter loses ground society if he doesnot bring knowledge and honour and aspiration and finally recedes. This should be met as calmly as possible without allowing the skill into his work, since only so can he rise by an opening mind to be troubled by any fall or failure—with a quiet constant vigilance and resolute willand understanding usefulness to the higher dharmas.<ref>http://incarnateword.in/cwsa/3124/thesoul-difficultiesforce-ofand-the-humanfourfold-naturepersonality#p13p9</ref>

===By Having Less Individuality=Importance in Education== The more the individuality is formed, the stronger is this false soul of desire. Those who have a well-formed, well-coordinated individuality, which has an existence of its own, with a minimum of dependence on the environment, 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 is usually self-sufficient. One always finds it much more difficult to convert, we might say, a very living, fully realised personality than someone, for instance, who is 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 personality, his own existence, it is much more difficult for him to think that he is nothing but an instrument of the divine Force, 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 that in himself he is nothing and that it is a force other than his own which makes him act. So you cannot say that a well- developed souln has less difficulties. It depends on the case. <ref>http://incarnateword.in/cwm/08/26-september-1956#p22</ref>

Overgrow your small egoistic personality and become a worthy child 1) Complete self-control not only to the extent of our Mother India, fulfil your duties with honesty and rectitudenot showing any anger, but remaining absolutely quiet and always keep cheerful and confident, with a steady trust in the Divine's Grace.<ref>http://incarnatewordundisturbed under all circumstances.in/cwm/13/india#p65</ref>

===By Contact 2) In the matter of self-confidence, must also have a sense of the relativity of his importance.Above all, must have the knowledge that the teacher himself must always progress if he wants his students to progress, must not remain satisfied either with the Psychic Being=== what he is or with what he knows.

Whatever portion 3) Must not have any sense of the outer life, whatever element in the mind essential superiority over his students nor preference or vital attachment whatsoever for one or body succeeds in coming into contact with the psychic consciousness—that is to say, is able to come under its influence—is taken up and lodged there: it remains in the psychic being as its living memory and permanent possessionanother. 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>

If you are able 5) “The business of both parent and teacher is to keep such an attitude, if you have this repose enable and quiet trust in your being and wait for what may be revealed to youhelp the child to educate himself, 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 waterto develop his own intellectual, dark and stillmoral, hardly visible—a bit of a pond imbedded in the obscurity; and slowly upon it a moonbeam is cast aesthetic and in the cool dim light emerges the calm liquid surface. That is how your secret truth of being will appear practical capacities and present itself to you at your first contact with it: there you will see gradually reflected the true qualities of your grow freely as an organic being, the traits of your divine personality, what you really are and what you are meant not to bekneaded and pressured into form like an inert plastic material. ” <ref>httphttps://incarnateword.in/cwm/1512/12-november-1952teachers#p7,p8,p9,p10,p11,p12,p13</ref>

===By Identifying with the World-How to Develop a Divine Personality==?=

Just thinkThere are usually in the human being two different tendencies in two parts of the being, youone psychic or mental supported by the psychic which seeks the better way and higher things, childthe other whose main seat is in the vital part of the being which is full of the life-instincts and life-desires, you are 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 person amidst so many othersis able to live within, arenaware of one't you? Wells 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. instead <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 like ; it is there thatwe 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, you feel you 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 worldexterior 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-personalityspiritual change; this 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 division 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 separation goes awayseparative. The lid thins, is slit, this limitation breaks asunder or opens and disappearsunder 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 you remain in your bodyif it is brought about by a premature pressure from below, you 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 compelled necessarily always rest with our will, for the operations of the spiritual evolution in us are very various, and according to lose your body; the body is something elseline 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/cwmcwsa/0822/5the-decembertriple-1956transformation#p23</ref>

With regard to the evolution upwards, it is more correct to speak of the psychic 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, but it is not individualised. It is something which is capable of growth and follows the movement of the evolution. It is not a descent of the involution from above. It is formed progressively round the 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 is permanent and 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 eternal divine spark; it attains its culmination, its total fulfilment if and when it unites with a being or personality from above.<ref>http://incarnateword.in/cwm/03/psychic-presence-and-psychic-being-real-origin-of-race-superiority#p1</ref>

What prepares it is this: you see, it has been called by all kinds of names: a divine spark, a Presence, etc., which is infused in the darkness of matter in order to start the evolution. But there is something else: there is a descent and identification of beings, of conscious beings, individualities, in the forms produced by the evolution—and so there is a union which takes place between beings of higher regions and the forms evolved by this divine Presence. And the identification takes place between this immanent godhead and this being which comes down. You see, it is when the psychic being, for instance, identifies itself with a personality of a higher order, a divine emanation, a ''vibhuti '' who comes to get identified with a psychic being—that is it, this is the thing. But it is not just this one or the other. One does a work of this kind, as I say, a work of development from within outwards; and the other is something which comes down and takes possession of what the first has prepared.

===Through Helpful Practices to Mould Ourselves into the Divine Grace=Personality==

Provided the atmosphere There is not within oneself! For if soa personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, it but this personality is difficult. And yet! We have had frequent instances itself a construction of people who used to lead a more than doubtful life Nature and who had revelationsso dominated, driven, determined by her that it cannot be free. There It is a formation or expression of the instance Self in her,—it is a self of Nature rather than a drunkard whoself of Self, in his drunkennessnatural and processive, suddenly had a contact with the Divine—which, moreover, changed not his life spiritual andpermanent being, I a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must tell yousucceed in being inwardly quiescent, prevented detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from drinking all blinding absorption in futureits turns and movements. But stillThus calm, detached, a student of himself and a witness of his nature, at he realises that he is the time he had individual soul who observes the revelation works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the divine Presence, he was impulse to her acts. <ref>https://incarnateword.in an intoxicated state/cwsa/23/the-supreme-will#p14</ref><center>~</center>... I don't think—here again we fall back into a truly harmonious personality implies a conscious arrangement of the same things—I don't think the Divine inner individualities. This arrangement may be effected spontaneously before birth, but that is a moralistrare. It is man who The arrangement is achieved later, by means of a moralistdiscipline, not a proper education. But to succeed in this one must consciously take the psychic being as the centre and arrange, harmonise the Divinevarious individualities around it. If it happens thatTrue harmony, just then, at that moment, there inner organisation is the result of such a persistent effort.<ref>http://incarnateword.in/cwm/15/30-december-1950#p14</ref><center>~</center>It is only by a persistent choice of the dictates of the higher and a concurrence persistent rejection of events the other that the latter loses ground and perhaps an opening 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>https://incarnateword.in /cwsa/31/the -difficulties-of-human-nature#p11</ref><center>~</center>You must go deep, deep within, and find the eternal essence of your being, to know the Divinecreative reality in yourself. And once you have found that, who you will realize that it is always presentone single thing, manifests himselfthe same in all others and so where is your separate personality? Nothing's left any longer. <ref>http://incarnateword. On the other handin/cwm/08/8-february-1956#p10</ref><center>~</center>The moment you are in front of what you feel to be such, for the sage or you should be moved to tears of joy. It is the saint mean creature who stops to reflect: "Yes, it is quite infatuated with his own importance and his own something great but it would be worthadmiring if it fell to my lot, and full if I were the happy possessor of pride and vanitythis quality, there the instrument of this superior manifestation." Why should you bother about your ego when the main concern is not much chance that the Divine will manifest should reveal itself wherever it wants and in himwhatever manner it chooses? You should feel fulfilled when it is thus expressed, you should be able to burst the narrow bonds of your miserable personality, for there and soar up in unselfish joy. This joy is no place for the expression of true sign that your soul has awakened and has sensed the Divine! There truth. It is no place except for only then that you can open to the important personality influence of the wise man descending truth and his moral Worthbe shaped by it. I remember occasions when I used to be moved to tears on seeing even children, even babies do something that was most divinely beautiful and simple. Feel that joy and you will be able to profit by the Divine's presence in your midst. <ref>http://incarnateword.in/cwm/0503/4-novemberselfless-1953admiration#p25p3</ref>

==How Does One’s Psychic Personality Grows? =By Trust===

A 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 world cannot get fused into 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>  ===By Surrendering to the Divine=== Most people seem to look upon surrender as an abdication of the personality; but that is a grievous error. For the individual is meant to manifest one aspect of the Divine Consciousness, and the expression of its characteristic nature is what creates his personality; then, by taking the right attitude towards the Divine, this personality is purified of all the influences of the lower nature which diminish and distort it and it becomes more strongly personal, more itself, more complete. The truth and power of the personality come out with a more resplendent distinctness, its character is more precisely marked than it could possibly be when mixed with all the obscurity and ignorance, all the dirt and alloy of the soul lower nature. It undergoes a heightening and glorification, an aggrandisement of capacity, a human realisation of the maximum of its possibilities. 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. And first of all he must give up his desires; for desire is the most obscure and the most obscuring movement of the lower nature. <ref>http://incarnateword.in/cwm/03/4-august-1929#p5 </ref> ===By Identifying with the World-Personality=== Just think, you, child, you are one person amidst so many others, aren't you? Well,instead of being on earthlike that, you feel you are the world-personality; this sense of division and separation goes away, this limitation disappears. But you remain in your body, you are not compelled necessarily to lose your body; the body is something else<ref>http://incarnateword. in/cwm/08/5-december-1956#p23</ref> ==What happens sometimes is that Obstructs One from Achieving a very advanced psychic being sometimes sends down an emanation Divine Personality?== ===Conflict Between Different Parts of the Being=== If you are made of pieces which resides are not only different but often quite contradictory, these pieces necessarily create a division in a human your being . 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 integrally, and prepares then you have another part which has attachments, desires—which it until calls "needs"—and which not only seeks these things but is quite upset when it does not have them. There are other contradictions, but this one is ready 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 at the same time, when the experience comes—a common experience on the psychic being itself path when one sincerely tries to give oneself up to enter into the lifeDivine—the feeling that one is nothing, that one can do nothing, that one doesn't even exist outside the Divine; that is to say, if He were not there, one would not exist and could not do anything, one would not be anything at all.... This happens experience naturally comes as a help on the path of total self-giving, but there is a part of the being which, when some special work has the experience comes, rises up in 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 be 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, because of its composition, a heterogeneous compound, not a single harmonious and homogeneous whole. This is the human vehicle prepared. Such reason why there is a descent produces constant confusion and even a remarkable change conflict in our members which our mental reason and will are moved to control and harmonise and 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 a sudden character our nature and act from whatever in it comes uppermost at the time and seizes the personality instruments of thought 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 naturereason and will is incomplete and a half-measure.<ref>httphttps://incarnateword.in/cwsa/2822/rebirththe-triple-transformation#p30p9</ref>

"As an occult vision opens I don't think it can be said that you have no personality. Coordination and harmonisation of parts is absent in him [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 seeker], he becomes aware Truth and are capable of worlds behind in which consciousness experience and personality hold an enormous place others that are not and assume pull one down to a premier valuelower level. The opposition is not equally acute in all cases, but in one degree or another it is almost universal. Coordination and organisation can be satisfactorily done only when this is overcome. Till then oscillations are inevitable."<ref>httphttps://incarnateword.in/cwmcwsa/0831/18the-difficulties-of-aprilhuman-1956nature#p20p24</ref>

And first of all he must give up his desires; for desire is the most obscure and the most obscuring movement of the lower nature. Desires are motions of weakness and ignorance and they keep you 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 is a false impression. Desires are waves of the vast sea of the obscure lower nature and they pass from one person to another. 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 has nothing to do with his true nature. It is through the same with all the experiences lower impulses, jealousy or envy, hatred or violence. These too are movements that seize you, waves that overwhelm and invade; they deform, they do not belong to the true character or the true nature; they are no intrinsic or inseparable part of yourself, but come out of the sea of surrounding obscurity in which move the forces of life that the psychic lower nature. These desires, these passions have no personality forms, growsthere is nothing in them or their action that is peculiar to you; they manifest in the same way in everyone. The obscure movements of the mind too, develops the doubts and errors and finally becomes a completedifficulties that cloud the personality and diminish its expansion and fulfilment, conscious come from the same source. They are passing waves and they catch anyone who is ready to be caught and utilised as their blind instrument. And yet each goes on believing that these movements are part of himself and a precious product of his own free being 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/1603/104-septemberaugust-19591929#p3p5</ref>

===By Developing SincerityA Sense of Separate Personality===

In order to strengthen 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 contact small human personality which is there and aidit loses all its value. When a painter paints a picture, if possiblehe observes himself painting the picture, the development picture will never be good, it will always be a kind of projection of the conscious psychic painter's personality; it will be without life, one shouldwithout force, while concentratingwithout beauty. But if, turn towards itall of a sudden, aspire he becomes the thing he wants to know 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 feel lives it, open oneself he will make something magnificent. <ref>http://incarnateword.in/cwm/04/26-april-1951#p30</ref><center>~</center>There are people who have such a need to keep the sense of their separate personality that if they are forced to receive its influenceadmit 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 take great carethey cherish their defects, so that at least something remains theirs, which is indeed their own, their personal property: "Yes, each time all that is beautiful, luminous, is the Divine; all horrible things—that's myself." But a self... a big self; one receives an indication from must not touch it! <ref>http://incarnateword.in/cwm/07/9-november-1955#p9</ref><center>~</center>The more the individuality is formed, to follow it very scrupulously and sincerelythe stronger is this false soul of desire. To live Those who have a well-formed, well-coordinated individuality, which has an existence of its own, with a minimum of dependence on the environment, have much more difficulty in coming into contact with the divine Presence than others, because they have a great aspirationvery coordinated, very organised separate existence, which is usually self-sufficient. One always finds it much more difficult to take care convert, we might say, a very living, fully realised personality than someone, for instance, who is full of goodwill but still open to become inwardly calm all sorts of influences. When an individual is very strongly made and remain so always as far as possiblehas the sense of his own personality, his own existence, it is much more difficult for him to cultivate a perfect sincerity in all the activities think that he is nothing but an instrument of one's being—these are the essential conditions divine Force, 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 that in himself he is nothing and that it is a force other than his own which makes him act. So you cannot say that a well- developed soul has less difficulties. It depends on the growth of the psychic beingcase. <ref>http://incarnateword.in/cwm/1608/1026-september-19591956#p5p22</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.

===Through Aspiration It could be said that these are like sounds—any kind of sounds: words, music, anything—recorded by an instrument, then reproduced by another instrument which plays them back like a gramophone, for instance. You wouldn't say that the Soul===gramophone has created the sound you hear, would you? That would never occur to you. But as you are under the illusion of your separate personality, these thoughts which cross your mind 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.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 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 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 illusion of these many movements which imagine that they are separate from one another, 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 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 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 fix its forms. <ref>http://incarnateword.in/cwm/03/26-may-1929#p7</ref><center>~</center>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.

Each time that [Based on Aphorism 178-Men say and think “For my country!’, “For humanity!”, “For the soul takes birth world!”, but they really mean “For myself seen in a new body it comes with humanity!”, For myself imaged to my fancy as the intention of having a new experience which will help it to develop and to perfect its personalityworld!”. This is how the psychic being is formed from life to life and becomes a completely conscious and independent personality whichThat may be an enlargement, once but 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 liberation. To be large and the work to be accomplished. in large prison are not one condition of freedom] <ref>http://incarnateword.in/cwm/10/aphorism-11178#p10p2</ref>

=How Can One Feel the Divine Presence in Self?Rebirth - Evolution of Personalities=

The moment you are in front of what you feel to be such, you should be moved to tears of joy. It is the mean creature who stops to reflect: "Yes, it is something great but it would be worth admiring if it fell to my lot, if I were the happy possessor of this quality, the instrument of this superior manifestation" Why should you bother about your ego when the main concern is that the Divine should reveal itself wherever it wants and in whatever manner it chooses? You should feel fulfilled when it is thus expressed, you should be able to burst the narrow bonds of your miserable personality, and soar up in unselfish joy This joy is the true sign that your soul has awakened and has sensed the truth. It is only then that you can open to the influence of the descending truth and be shaped by it. I remember occasions when I used to be moved to tears =More on seeing even children, even babies do something that was most divinely beautiful and simple. Feel that joy and you will be able to profit by the Divine's presence in your midst. <ref>http://incarnateword.in/cwm/03/selfless-admiration#p3</ref>Personality=

==By Going Deep== You ...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 go deepat 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, deep withinmay 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 find these are to him sufficient. But the sadhaka of the integral Yoga has to know the eternal essence and ultimate Truth and not to persist to the end in the delight of your 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 know arrive at the creative featureless reality . <ref>http://incarnateword.in yourself. And once /cwsa/24/the-divine-personality#p2</ref><center>~</center>In order to bring peace and wisdom one must be wise and peaceful; you have found say thatyou are weak, but nobody is asking you will realize that it is one single thingto rely on your own strength; your strength, your wisdom and your peace belong to the same Divine and you must rely on Him alone. Have an absolute trust in all others the Grace, set aside your little personality and so where allow the Grace to act; it will make you do what is your separate personality? Nothing's left any longerneeded and everything will be all right. <ref>http://incarnateword.in/cwm/0814/8trust-februaryin-the-divine-1956grace-and-help#p10p27</ref> ==How Rebirth leads to Formation of Multiple Personalities==