Page 45 - NAMAH-Oct-2021

Namah A case of mistaken identity

or by this synthesis but on the contrary deter- of ourselves with our personal and temporal
mines, supports and yet exceeds it. That individualisation in a particular mind and body
which he selects from in order to construct is abolished. But is all truth of individuality and
this synthesis, is his total experience of the individualisation abolished? Does the Purusha
world-being. Therefore our individualisation cease to exist or does he become the world-
exists by virtue of the world-being, but also Purusha and live intimately in innumerable
by virtue of a consciousness which uses the minds and bodies? We do not find it to be so.
world-being for experience of its possibilities He still individualises and it is still he who exists
of individuality. These two powers, Person and embraces this wider consciousness while he
and his world-material, are both necessary for individualises: but the mind no longer thinks
our present experience of individuality. If the of a limited temporary individualisation as all
Purusha with his individualising synthesis of our self but only as a wave of becoming thrown
consciousness were to disappear, to merge, up from the sea of its being or else as a form or
to annul himself in any way, our constructed centre of universality. The soul still makes the
individuality would cease because the Reality world-becoming the material for individual
that supported it would no longer be present; experience, but instead of regarding it as
if, on the other hand, the world-being were something outside and larger than itself on
to dissolve, merge, disappear, then also our which it has to draw, by which it is affected,
individualisation would cease, for the material with which it has to make accommodations,
of experience by which it effectuates itself it is aware of it subjectively as within itself;
would be wanting. We have then to recognise it embraces both its world-material and its
these two terms of our existence, a world-being individualised experience of spatial and
and an individualising consciousness which is temporal activities in a free and enlarged
the cause of all our self-experience and world- consciousness. In this new consciousness the
experience. spiritual individual perceives its true self to be
one in being with the Transcendence and seated
But we see farther that in the end this Purusha, and dwelling within it, and no longer takes its
this cause and self of our individuality, comes to constructed individuality as anything more than
embrace the whole world and all other beings a formation for world-experience (2).”
in a sort of conscious extension of itself and to
perceive itself as one with the world-being. In Imagine, I am an actor, I go out every
its conscious extension of itself it exceeds the day, I play different roles. I play the role
primary experience and abolishes the barriers of of a murderer, a hero, a villain and a fruit
its active self-limitation and individualisation. vendor. As long as I am aware that I am
By its perception of its own infinite universality the actor, untouched, untarnished by the
it goes beyond all consciousness of separative script of the role-plays, I will be okay with
individuality or limited soul-being. By that very myself, no suffering needs to be there and
fact the individual ceases to be the self-limiting I can play the roles well. But imagine that
ego; in other words, our false consciousness one day, I come back home and forget to
of existing only by self-limitation, by rigid get out of the role of a villain that I play,
distinction of ourselves from the rest of being and I am very disturbed by what all I have
and becoming is transcended; our identification done. It is burdening me heavily, it is making

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