Read Summary of '''[[Personality Summary|Personality]]'''
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=What is Personality?=
"...that personality, like consciousness, life, soul, is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence."
<ref>http://incarnateword.in/cwm/08/18-april-1956#p11</ref>
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When we speak of personality, we mean by it at first something limited, external and separative, and our idea of a personal God assumes the same imperfect character. Our personality is to us at first a separate creature, a limited mind, body, character which we conceive of as the person we are, a fixed quantity; for although in reality it is always changing, yet there is a sufficient element of stability to give a kind of practical justification to this notion of fixedness. <ref>http://incarnateword.in/cwsa/24/the-divine-personality#p11</ref>
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In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being; but another idea distinguishes personality and character, personality as a flux of self-expressive or sensitive and responsive being, character as a formed fixity of Nature's structure.
<ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30</ref>
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…there is also a third and 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>
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Personality is a temporary formation and to eternise it would be to eternise ignorance and limitation. The true "I" is not the mental ego or the present personality which is only a mask, but the eternal I which assumes various personalities in various lives.
<ref>http://incarnateword.in/cwsa/29/christianity-and-theosophy#p12</ref>
==Notions about Personality==
But flux of nature and fixity of nature are two aspects of being neither of which, nor indeed both together, can be a definition of personality. For in all men there is a double element, the unformed though limited flux of being or Nature out of which personality is fashioned and the personal formation out of that flux.
<ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p30</ref>
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All the trend of modern thought has been towards the belittling of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becoming, and that too works itself out through impersonal forces and impersonal laws, while personality presents itself only as a subsequent, subordinate, partial, transient phenomenon upon the face of this impersonal movement. Granting even to this Force a consciousness, that seems to be impersonal, indeterminate, void in essence of all but abstract qualities or energies; for everything else is only a result, a minor phenomenon. Ancient Indian thought starting from quite the other end of the scale arrived on most of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality is only an illusion or at best a phenomenon of the mind. <ref>http://incarnateword.in/cwsa/24/the-divine-personality#p1</ref>
==Characteristics of Human Personalities ==
The human individual is a very complex being: he is composed of innumerable elements, each one of which is an independent entity and has almost a personality. Not only so, the most contradictory elements are housed together. If there is a particular quality or capacity present, the very opposite of it, annulling it, as it were, will also be found along with it and embracing it. I have seen a man brave, courageous, heroic to the extreme, flinching from no danger, facing unperturbed the utmost peril, truly the bravest of the brave; and yet I have seen the same man cowering in abject terror, like the last of poltroons, in the presence of certain circumstances. I have seen a most generous man giving things away largely, freely, not counting any expenditure or sacrifice, without the least care or reservation; the same person I have also found to be the vilest of misers with respect to certain other considerations. Again, I have seen the most intelligent person, with a clear mind, full of light and understanding, easily comprehending the logic and implication of a topic; and yet I have seen him betraying the utmost stupidity of which even an ordinary man without education or intelligence would be incapable. <ref>http://incarnateword.in/cwm/15/12-november-1952#p1</ref>
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In every human being there are two parts, the psychic with so much of the thinking mind and higher (emotional, larger dynamic) vital that is open to the psychic and cleaves to the soul's aims and admits the higher experiences and on the other hand the lower vital and the physical or external being (external mind and vital included) which are attached to the ignorant personality and nature and do not want to change. It is the conflict between these two that makes all the difficulty of the sadhana. All the difficulties you enumerate arise from that and nothing else. It is only by curing the duality that one can overcome them. That happens when one is able to live within, aware of one's inner being, identified with it and to regard the rest as not oneself, as a creation of ignorant Nature from which one has separated oneself and which has to disappear and, secondly, when by opening oneself constantly to the Divine Light and Force and the Mother's presence a dynamic action of sadhana is constantly maintained which steadily pushes out the movements of the ignorance and substitutes even in the lower vital and physical being the movements of the inner and higher nature. There is then no struggle any longer, but an automatic growth of the divine elements and fading out of the undivine. The devotion of the heart and the increasing activity of the psychic being, which is best helped by devotion and self-giving, are the most powerful means for arriving at this condition. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p20</ref>
==Types of Personalities==
===The Two Personalities According to Western Occultism===
There are always two sides to every human being. In Western occultism they call them the good and the evil Persona (personality).
'''Strong Personality'''
X has a strong personality and a formed, forceful and independent vital. It is a kind of character with great possibilities in it, but not liked by most people because they prefer girls to be soft, butterlike and docile and full of gushing affection and "sweetness". Such characters, if badly used by life, may develop great vital difficulties. Y and Z probably see only this side; the other side is too unusual for them to appreciate. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p33</ref>
'''Evil Personality'''
What you say about the "Evil Persona" interests me greatly as it answers to my consistent
experience that a person greatly endowed for the work has, always or almost always—perhaps one ought not to make a too rigid universal rule about these things—a being attached to him, sometimes appearing like a part of him, which is just the contradiction of the thing he centrally represents in the work to be done. Or, if it is not there at first, not bound to his personality, a force of this kind enters into his environment as soon as he begins his movement to realise. Its business seems to be to oppose, to create stumblings and wrong conditions, in a word, to set before him the whole problem of the work he has started to do. It would seem as if the problem could not, in the occult economy of things, be solved otherwise than by the predestined instrument making the difficulty his own. That would explain many things that seem very disconcerting on the surface. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p34</ref>
===World Personality===
''Q. What are the characteristic features of a world-personality?''
''A:'' Now, there are people who have very decisive experiences in one part of their being, but these are not necessarily translated, or at least not immediately, in the other parts of their being. It is possible that through sadhana or concentration or through Grace, somebody has attained the consciousness of a world-personality, but that he still continues to act physically in quite an ordinary, nondescript way, because he has not taken care to unify his whole being, and though one part of his being is universally conscious, as soon as he begins to eat, to sleep, walk, act, he does this like all human animals. That may happen. So, it is again a purely personal question, it depends on each one, on his stage of development.” <ref>http://incarnateword.in/cwm/08/5-december-1956#p29,p34</ref>
===Spiritual 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 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 mental, and it testifies to the existence of a spiritual being in us which is other than our surface mental personality." <ref>http://incarnateword.in/cwm/09/11-june-1958#p1</ref>
===Fourfold Personality===
And in the soul-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 service, and its presence casts all human life into a nexus and inner and outer operation of these four things. The ancient thought of India conscious of this fourfold type of active human personality and nature built out of it the four types of the Brahmana, Kshatriya, Vaishya and Shudra, each with its spiritual turn, ethical ideal, suitable upbringing, fixed function in society and place in the evolutionary scale of the spirit. <ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p3</ref>
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For the crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Shudra and that alone, is not a psychological truth of our being. The psychological fact is that there are these four active powers and tendencies of the Spirit and its executive Shakti within us and the predominance of one or the other in the more well-formed part of our personality gives us our main tendencies, dominant qualities and capacities, effective turn in action and life. But they are more or less present in all men, here manifest, there latent, here developed, there subdued and depressed or subordinate.
<ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p3</ref>
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The most outward psychological form of these things is the mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life, cultural personality or type.
'''Characteristic of Brahmana'''
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 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 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>
'''The Soul Force'''
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 liberated man. That self is of no character, being infinite, but bears and upholds the play of all character, supports a kind of infinite, one, yet multiple personality, nirguṇo guṇī is in its manifestation capable of infinite quality, anantaguṇa. The force that it uses is the supreme and universal, 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>
==Transformation of Individual Personality to Divine Personality==
''Q. Sweet Mother, when one has a world-personality, does one still need the individual personality?''
<ref>http://incarnateword.in/cwm/08/5-december-1956#p19</ref>
''A: ''But it is the individual personality which is transformed into the world-personality. Instead of having the sense of the individual as he 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 the others, becomes aware of the world-individuality, the world-personality, and naturally becomes divine. It is a transformation. It is one thing being transformed into the other.”
<ref>http://incarnateword.in/cwm/08/5-december-1956#p22</ref>
==The Triple Status of Personalities in Human==
The complete or integral man, some occultists say, possesses three hundred and sixty-five personalities; indeed it may be much more. The Vedas speak of the three and thirty- three and thirty-three hundred and thirty-three thousand gods that may be housed in the human vehicle—the basic three being evidently the triple status or world of Body, Life and Mind. <ref>http://incarnateword.in/cwm/15/12-november-1952#p2</ref>
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For as Being is one yet multiple, so also the same law prevails in ourselves and our members; the spirit, the Purusha is one but it adapts itself to the formations of Nature. Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind nature, a being of life which expresses something of itself in the impulses, feelings, sensations, desires, external life activities of our vital nature, a physical being, a being of the body which expresses something of itself in the instincts, habits, formulated activities of our physical nature. These beings or part selves of the self in us are powers of the Spirit and therefore not limited by
their temporary expression, for what is thus formulated is only a fragment of its possibilities; but the expression creates a temporary mental, vital or physical personality which grows and develops even as the psychic being or soul personality grows and develops within us. Each has its own distinct nature, its influence, its action on the whole of us; but on our surface all these influences and all this action, as they come up, mingle and create an aggregate surface being which is a composite, an amalgam of them all, an outer persistent and yet shifting and mobile formation for the purposes of this life and its limited experience.
<ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p8</ref>
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But you have many sides to your personality or rather many personalities in you; it is indeed their discordant movements each getting in the way of the other, as happens when they are expressed through the external mind, that have stood much in the way of your sadhana. <ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>
===In the Mental Being===
At a higher stage of the evolution of personality the being of mind may rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital or the physical nature. The mental man tends to subordinate to his mental self-expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once more difficult for him and easier to arrive at a harmony of his nature. It is easier because the mental will once in control can convince by the power of the reasoning intelligence and at the same time dominate, compress or suppress the life and the body and their demands, arrange and harmonise them, force them to be its instruments, even reduce them to a minimum so that they shall not disturb the mental life or pull it down from its ideative or idealising movement. It is more difficult because life and body are the first powers and, if they are in the least strong, can impose themselves with an almost irresistible insistence on the mental ruler. Man is a mental being and the mind is the leader of his life and body; but this is a leader who is much led by his followers and has sometimes no other will than what they impose on him. Mind in spite of its power is often impotent before the inconscient and subconscient which obscure its clarity and carry it away on the tide of instinct or impulse; in spite of its clarity it is fooled by vital and emotional suggestions into giving sanction to ignorance and error, to wrong thought and to wrong action, or it is obliged to look on while the nature follows what it knows to be wrong, dangerous or evil.
Even when it is strong and clear and dominant, Mind, though it imposes a certain, a
considerable mentalised harmony, cannot integrate the whole being and nature. These
harmonisations by an inferior control are, besides, inconclusive, because it is one part of the nature which dominates and fulfils itself while the others are coerced and denied their fullness. <ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p11</ref>
'''Mental-Emotional'''
There is another mental-emotional personality all whose ideas are for belief in the Divine, Yoga, bhakti, Guruvada. <ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>
===In the Vital Being===
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 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 a harmonisation of the being. If, however, a strong vital personality, mind and will can get the reasoning intelligence to give it a firm support and be its minister, then a certain kind of forceful formation can be made, more or less balanced but always powerful, successful and effective, which 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>
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There is the vital personality which was turned towards success and enjoyment and got it and wanted to go on with it but could not get the rest of the being to follow. There is the vital personality that wanted enjoyment of a deeper kind and suggested to the other that it could very well give up these unsatisfactory things if it got an equivalent in some fairyland of a higher joy.
<ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>
'''Psycho-Vital'''
There is the psycho-vital personality that is the Vaishnava within you and wanted the Divine Krishna and bhakti and Ananda. There is the personality which is the poet and musician and a seeker of beauty through these things.
<ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>
'''Mental-Vital'''
There is the mental-vital personality which when it saw the vital standing in the way insisted on a grim struggle of Tapasya, and it is no doubt that also which approves vairagya and Nirvana.
<ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>
'''In the Lower Vital Being'''
The central knot of desires is the sense of separate personality; it is the ego. With the disappearance of the ego, the desires disappear.<ref>http://incarnateword.in/cwm/16/13-june-1960#p3</ref>
'''In the Central Being'''
The central being is not the same in everyone- it is the part that governs the rest of the personality and imposes its will on it
<ref>http://incarnateword.in/cwm/17/14-march-1935#p2</ref>
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The aim should be in Yoga to develop (if one has it not already) a strong central being and harmonise under it all the rest, changing what has to be changed. If this central being is the psychic, there is no great difficulty. If it is the mental being, ''manomayaḥ puruṣaḥ prāṇa-śarīra-netā'', then it is more difficult—unless the mental being can learn to be always in contact with and aided by the greater Will and Power of the Divine.
<ref>http://incarnateword.in/cwsa/28/the-parts-of-the-being#p9</ref>
===In the Physical Being===
In some human beings it is the physical Purusha, the being of body, who dominates the mind, will and action; there is then created the physical man mainly occupied with his corporeal life and habitual needs, impulses, life habits, mind habits, body habits, looking very little or not at all beyond that, subordinating and restricting all his other tendencies and possibilities to that narrow formation. But even in the physical man there are other elements and he cannot live altogether as the human animal concerned with birth and death and procreation and the satisfaction of common impulses and desires and the maintenance of the life and the body: this is his normal type of personality, but it is crossed, however feebly, with influences by which he can proceed, if they are developed, to a higher human evolution. If the inner subtle-physical Purusha insists, he can arrive at the idea of a finer, more beautiful and perfect physical life and hope or attempt to realise it in his own or in the collective or group existence.
<ref>http://incarnateword.in/cwsa/22/the-triple-transformation#p10</ref>
'''Physical-Mental'''
There is the physical-mental personality which is the Russellite, extrovert, doubter.
===In the Psychic Being===
The inmost being, the true personality, the central consciousness of the evolving individual is his psychic being. It is, as it were, a very tiny spark of light lying in normal people far behind the life-experiences. In grown-up souls this psychic consciousness has an increased light—increased in intensity, volume and richness. Thus there are old souls and new souls. <ref>http://incarnateword.in/cwm/15/12-november-1952#p4</ref>
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The psychic being at the time of death chooses what it will work out in the next birth and determines the character and conditions of the new personality.
<ref>http://incarnateword.in/cwsa/28/rebirth#p2</ref>
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The psychic being's choice at the time of death doesn't work out the next formation of
personality, it fixes it. When it enters the psychic world, it begins to assimilate the essence of its experience and by that assimilation is formed the future psychic personality in accordance with the fixation already made. When this assimilation is over, it is ready for a new birth—but the less developed beings do not work out the whole thing for themselves, there are beings and forces of the higher world who have that work. <ref>http://incarnateword.in/cwsa/28/rebirth#p4</ref>
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There is the psychic being also which has pushed you into the sadhana and is waiting
for its hour of emergence. <ref>http://incarnateword.in/cwsa/29/the-adwaita-of-shankaracharya#p23</ref>
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The "tragi-ridiculous" inconsistency you speak of comes from the fact that man is not made up of one piece but of many pieces and each part of him has a personality of its own. That is a thing which people yet have not sufficiently realised—the psychologists have begun to glimpse it, but recognise only when there is a marked case of double or multiple personality. But all men are like that, in reality. <ref>http://incarnateword.in/cwsa/28/the-parts-of-the-being#p9</ref>
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When the psychic being holds this central position in the personality, everything becomes very easy. <ref>http://incarnateword.in/cwm/17/14-march-1935#p3</ref>
'''Personality that should not be associated with the Psychic'''
That kind of greatness [scientific, literary, political] has nothing to do with the psychic. It consists in a special mental capacity (Raman, Tagore) or in a great vital force which enables them to lead men and dominate them. These faculties are often but not always accompanied by something in the personality Daivic or Asuric which supports their action and gives to men an impression of greatness apart even from the special capacity—the sense of a great personality. <ref>http://incarnateword.in/cwsa/28/human-greatness#p6</ref>
==Relation with other Qualities==
===Ego and Individual Personality===
There may be an effort which is not at all selfish and is yet egoistic, because the moment it becomes personal it is egoistic—that means, it is based on the ego. But this does not mean that it is not generous, compassionate, unselfish nor that it is for narrow personal ends. It is not like that. It may be for a very unselfish work. But so long as an ego is there it is egoistic. And so long as the sense of one's own personality is there, it is naturally something egoistic; it is founded on the presence of the ego. <ref>http://incarnateword.in/cwm/07/16-november-1955#p38</ref>
===Harmony and Personalities===
I don't think it is true to say that a person is "harmonious" if he has no inner complexity. People who have this kind of illusory harmony are usually deeply immersed in material life, so that the slightest unpleasantness upsets them completely, because they have nothing else. No, a truly harmonious personality implies a conscious arrangement of the inner individualities. This arrangement may be effected spontaneously before birth, but that is rare. The arrangement is achieved later, by means of a discipline, a proper education. But to succeed in this one must consciously take the psychic being as the centre and arrange, harmonise the various individualities around it. True harmony, inner organisation is the result of such a persistent effort.
<ref>http://incarnateword.in/cwm/15/30-december-1950#p14</ref>
===Consciousness and Personalities===
Consciousness is not, to my experience, a phenomenon dependent on the reactions of
personality to the forces of Nature and amounting to no more than a seeing or interpretation of these reactions. If that were so, then when the personality becomes silent and immobile and gives no reactions, as there would be no seeing or interpretative action, there would therefore be no consciousness. The subjective personality itself is only a formation of consciousness which is a power inherent, not in the activity of the temporary manifested personality, but in the being, the Self or Purusha. <ref>http://incarnateword.in/cwsa/28/sachchidananda-existence-consciousness-force-and-bliss#p14</ref>
Personality that should not be associated with the Psychic
As there are many personalities in a man in his various ordinary planes of consciousness, so also several beings can associate themselves with his consciousness as it develops afterwards— descending into his higher mind or other higher planes of being and connecting themselves with his personality.
<ref>http://incarnateword.in/cwsa/28/rebirth#p67</ref>
=In Relation to Other Concepts=