Unifying One's Being Compilation

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Becoming an Individual

Q:Mother, you said one day that before being able to identify oneself with the Divine, one must first become an individual.

A: es, well, that's it, exactly. You are in the period of becoming an individual. And so long as one is in this period of becoming an individual, well, one must wait until this period passes, that is, till you have become a conscious individual. Perfectly. It is that. Mother, you said there are very few, one in a million perhaps, who are really conscious.

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Q:Mother, you said there are very few, one in a million perhaps, who are really conscious.

A: Oh, if you take humanity at large, certainly! And the great mass of mankind will never become individuals, it will always be an amorphous mass, all intermingled, like that (gesture). To become an individual is what Sri Aurobindo calls becoming truly a mental man. Well, if you have read The Human Cycle, you will see that already it is not so easy to become a truly mental man who thinks by himself, is free from all outer influences, who has an individuality, who exists, has his reality; even that is not so easy but by a kind of Grace, it can happen that before becoming an individual, if someone has within himself an aspiration, if he feels the need to awaken to something which would want more, want something better, which feels how very small it is to be an individual, something which really seeks beyond the ordinary limits, well, even before becoming an individual, he may suddenly have the experience of a contact with his psychic which opens all the doors for him. They close again later, but once they have opened you never forget it. The remembrance remains very vividly; and this helps. It should happen to you here.

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So there is a long, long, long way to go before merging one's ego in the Divine. Merge one's ego in the Divine! But first, one can't merge one's ego in the Divine before becoming completely individualized. “What can I call my mind?" or "What is my mind?" One needs years of very attentive, very careful, very reasonable, very coherent work, organisation, selection, construction, in order to succeed simply in forming, oh, simply this little thing, one's own way of thinking! One believes he has his own way of thinking. Not at all. It depends totally upon the people one speaks with or the books he has read or on the mood he is in. It depends also on whether you have a good or bad digestion, it depends on whether you are shut up in a room without proper ventilation or whether you are in the open air.

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In each one, I believe, it happens in a different way. It may happen suddenly, in the space of a moment, by a kind of inner reversal; it may take years; it may take centuries, it may take several lives. For each one there is a moment when it happens when he is ready and I think he is ready when he is completely formed. The purpose of existence of the ego is the formation of the individual. When the individual is ready the ego can disappear. But before that it does not disappear because it still has some work to do.

Becoming Conscious

"To know oneself and control oneself". - The Mother

This means to be conscious of one's inner truth, conscious of the different parts of one's being and their respective functions. You must know why you do this, why you do that; you must know your thoughts, know your feelings, all your activities, all your movements, what you are capable of, etc. And to know oneself is not enough: this knowledge must bring a conscious control. To know oneself perfectly is to control oneself perfectly.But there must be an aspiration at every moment. It is never too early to begin, never too late to continue. That is, even when you are quite young, you can begin to study yourself and know yourself and gradually to control yourself. There are people who can let out vibrations like this and others respond without knowing why. Everything is like that, from the smallest to the biggest things. To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self? - the Self which is above all intermixture, that is, what I call the Truth of your being. And as long as you are not conscious of the Truth of your being, you are moved by all kinds of things, without taking any note of it at all. Collective thought, collective suggestions are a formidable influence which act constantly on individual thought. It is thus that gradually, slowly, with perseverance, first of all with great care and much attention, one becomes conscious, learns to know oneself and then to become master of oneself.

How does One Prepare?

To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious. It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; You will have to be patient and persistent and vigilant-"sleepless”, as the adepts say; you must always refuse to give any chance whatsoever to the undivine against the divine.

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To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity.

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To become conscious of the various movements in oneself and be aware of what one does and why one does it, is the indispensable starting-point.

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When one lives in the true consciousness one feels the desires outside oneself, entering from outside, from the universal lower Prakriti, into the mind and the vital parts. In the ordinary human condition this is not felt; men become aware of the desire only when it is there, when it has come inside and found a lodging or a habitual harbourage and so they think it is their own and a part of themselves. The first condition for getting rid of desire is, therefore, to become conscious with the true consciousness;

How Can One Unify One's Being?

The centre of the human being is psychic which is the dwelling-place of the immanent Divine. Unification means organisation and harmonisation of all parts of the being (mental, vital and physical) around this center, so that all the activities of the being may be the correct expression of the will of the Divine Presence.

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The first step is to find, deep within oneself, behind the desires and impulses, a luminous consciousness which is always present and manifests the physical being.Ordinarily, one becomes aware of the presence of this consciousness only when one has to face some danger or an unexpected event or a great sorrow. One has, then, to come into conscious contact with that and learn to do so at will. The rest will follow.

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We are made up of many different parts which have to be unified around the psychic being, if we are conscious of it or at least around the central aspiration. If this unification is not done, we carry this division within us. To do this, each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted; what is not in accord is refused, rejected or transformed. It is a long endeavour which may take many years - but once it is done, the unification is achieved and the path becomes easy and swift.

What is the Way to Establish Unity and Homogeneity in Our Being?

Keep the will firm. Treat the recalcitrant parts as disobedient children. Act upon them constantly and patiently. Convince them of their error. In the depths of your consciousness is the psychic being, the temple of the Divine within you. This is the centre round which should come about the unification of all these divergent parts, all these contradictory movements of your being. Once you have got the consciousness of the psychic being and its aspiration, these doubts and difficulties can be destroyed. If once, even for a moment only, the inner being has said, "I am here and I am yours", then it is as though a bridge has been built and little by little the crust becomes thinner and thinner until the two parts are wholly joined and the inner and the outer become one.

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... 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. 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. For there is a truth in Nirvana - Nirvana is nothing but the peace and freedom of the Spirit which can exist in itself, be there world or no world, world-order or world-disorder. Bhakti and the heart's call for the Divine have a truth - it is the truth of the divine Love and Ananda. The will for Tapasya hasi in it a truth - it is the truth of the Spirit's mastery over its members. That is the harmonisation for which our yoga stands - but it cannot be achieved by any outward arrangement, it can only be achieved by going inside and looking, willing and acting from the psychic and from the spiritual centre. For the truth of the being is there and the secret of Harmony also is there.

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