Illustration BdM CP-036

Identity, the cornerstone of man

“The overmind being begins to realize the identity problem. He sees that what he is, still is a little bit what he was. But he also sees that as his subtle bodies change, his consciousness grows and the identity problem slowly disappears, on the surface of what was once the unconscious ego.” BdM


The content of this page was written in English by the BdM Intl Diffusion team. If you read this page in another language, the translation will be done by an artificial intelligence (AI) service, so the result must be interpreted with discernment.

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Self-identity towards others is a universal problem in Man. And this problem increases when Man lives in a complex society such as modern society. The identity problem is the life suffering of the ego, suffering that follows him from the age when he sees himself compared to others. But the problem of identity is a false problem that stems from the fact that the ego, instead of realizing himself according to himself, that is, according to his own measure, seeks to realize himself competitively against other egos that actually suffer from the same problem as he does.

While the ego looks beyond his fence on other’s property to admire their flowers, he does not see that the other is doing the same thing to himself. The identity, or identity crisis in today’s Man is so acute that it results in a loss of self-confidence that degenerates over time into a total loss of personal consciousness. Dangerous situation, especially if the ego is already weak in character and prone to insecurity.

The problem of identity, that is, the characteristic of the ego not to see himself at his best, is in fact a problem of creativity. But when the ego is creative, the problem of identity is not, by the same token, eliminated, because the ego is never perfectly satisfied with himself until he has realized the illusion of his lower self. So that an ego of low status will experience the same identity problem as an ego of higher status, because the comparison between him and another will only change scale, but will always remain present, because the ego is always in power of improvement. And there is no term for the improvement he seeks for himself.

But self-improvement is a cover under which the ego hides in order to give himself a certain reason to live happily. But doesn’t he know that any improvement is already generated by a body of desire?

The identity problem stems from the lack of awareness of real intelligence in Man. As long as Man lives by his intellect, that he is supported in his opinions only by sensory experience, it is difficult for him to substitute what he believes he knows or understands by an absolute value of intelligence not determined by the egocentric experience

As long as Man wishes to manifest himself in life, in order to make his mark, he suffers from this desire. If he succeeds in fulfilling his desire, another will push him behind his back, and so on. This is why, in Man, any form of defeat constitutes for him a form of identity crisis, whatever his status, because the identity problem is not a problem of success, but a problem of consciousness, meaning a problem of real intelligence.

The Man who discovers during his life that real intelligence overhangs the intellect, is already beginning to suffer less from the problem of identity, although he may still suffer from a lack of real creativity, on a par with what he feels he can manifest. He is only as his identity conforms to the lifestyle that suits him that he will realize that creativity can take a myriad of forms, and that each Man has a form of creativity that suits him mentally. And from this form he can live in perfect harmony on the level of his body of desire and his creative intelligence.

Being creative does not mean changing the world, but doing in a way that is perfect for oneself, so that the inner world is externalized. This is how the world changes: always from the inside to the outside, never in the opposite direction. The overmind being begins to realize the identity problem. He sees that what he is, still is a little bit what he was. But he also sees that as his subtle bodies change, his consciousness grows and the identity problem slowly disappears, on the surface of what was once the unconscious ego.

The gradual elimination of the identity problem in the overmind being finally allows him to live his life as he really sees it, and to be better and better in his skin. There is nothing in Man that is so difficult as to suffer from identity. For he suffers in fact from illusory forms, meaning for reasons that he creates himself from scratch, due precisely to the fact that he is not intelligent, meaning conscious of the creative intelligence in him.

One of the side effects of identity is shame in some cases, embarrassment in others, insecurity in the majority. Why should a man of good morals experience shame when it is only a social reflection on his mind trapped in the nets of social thought? The same is true for the discomfort that comes from the inability of the ego to get rid of what others may think right away. If the embarrassed ego got rid of what others may think, his embarrassment would disappear and he could more quickly access his real identity, that is, the state of mind that makes a Man always see himself in the light of his own day.

The identity problem stems from the lack of centricity in Man. And this absence reduces the penetrating power of intelligence, which makes Man a slave of his intellect, of that part of himself who does not know the laws of the mind or the mechanisms of the mind. So that Man, left to his experience, lacks light in his intelligence and is forced to accept the opinion of others regarding the nature of Man.

If Man wonders about himself, how is it possible for another Man to enlighten him, if this other Man is in the same situation as him? But Man does not realize this, and his identity problem worsens according to the pressure exerted against the ego by events.

The mind of the ego is undoubtedly trapped by his way of thinking that is not adjusted to his real intelligence. And this way of thinking contradicts the reality of his intelligence, because if he perceived the reality of his intelligence through his intuition, for example, he would be the first to refuse his reality, because the intellect does not have faith in intuition, he considers it as an irrational part of himself.

And since the intellect is rational or supposedly rational, not everything that is opposed to it is worth recognizing as intelligence. And yet, intuition is indeed a manifestation of real intelligence, but this manifestation is still too weak for the ego to grasp its importance and intelligence. He then withdraws to his rational and loses the opportunity to discover the subtle mechanisms of the mind that can shed light on his identity problem.

But the problem of identity must remain with Man, as long as the intellect has not let go and the ego has not listened to himself, internally. If the ego is made aware of the nature and form of the real intelligence in him, he adjusts himself little by little and becomes more and more a dwelling place in this intelligence. Over time, he goes more and more regularly, and his identity problem disappears, because he realizes that everything he thought about himself was just a psychological and mental distortion of his real intelligence, unable to overcome the high walls of his reasoning.

In a complex society, as we know it, only the inner strength of the ego, his real intelligence, can elevate him above the barking of opinions and ground him on the rock of his true identity. And the more society disintegrates, the more its traditional values collapse, the more the ego is in the process of being lost, because hemno longer has the formal social scaffolding to stand up to the increasingly astonishing phenomenon of modern life.

But the ego is not always ready to listen to those who can give him the essential keys to understand him own mystery. Because already his psychological deformation leads him to question everything that is not in conformity with his subjective way of thinking. This is why we can only blame the ego too much for his refusal to see further, but we can make him realize that although he cannot see further today, tomorrow his vision will expand according to the degree of penetration of energy in it.

For in fact, it is not the ego that surpasses by his own efforts the wall of his identity, but the soul that leads him by suffering, that is, by the penetration of its light, to record, beyond the intellect, the vibration of intelligence. And this vibratory shock becomes the beginning of the end.

There are less proud egos that open themselves to reality, because already a kind of humility predisposes them to their own light. On the other hand, there are egoes too proud for this light, to pass through this fine net. And there are these egos that are most subject to major turns, major setbacks that knock them out and make them more realistic.

The identity crisis is identified with the immaturity of Man. True identity demonstrates the development of true maturity.

The soul is independent of the ego in its actions, and the latter has no problem with it, as long as it does not make itself felt in strength within him. This is the moment that the ego does not know. And when it presents itself, he realizes that his vanity, his pride, the infatuation he has with himself, with his ideas, burst like an egg under pressure.

The suffering of the soul has its reasons that the ego cannot understand at the beginning, but neither can he prevent himself from living. It’s the soul that works. It is time for him to move from one internship to another. The identity problem, which he experienced at the beginning, redirected itself, and his pride collapsed like a child’s play.

Whether the ego is more or less proud, everything comes down to insecurity. Often we meet so-called solid, strong egos, for whom reality is a pure fantasy; it is these egos that suffer the most effect on their identity, when the soul makes the mind and the emotional vibrate, under the pressure of life events that the ego can no longer control.

It is here, during these difficult experiences, that the ego begins to see himself in the true light of his weakness. It is here that he sees that the security of his false identity, where the pride of his intellect prevailed, explodes under the vibratory pressure of light. We then say that he is changing, that he is no longer the same or that he is suffering. And this is only the beginning, because when the soul begins to break down the walls of false identity, it no longer stops its work. For the time has come for the descent of consciousness into Man, of intelligence and true will and love.

The ego, which feels strong from his false identity, feels weak like a reed when the vibratory shock is felt. And it is only later that he regains his strength, the strength of the soul, and not the false power of his body of desire, on the form that nourishes the emotion and the lower mind.

The crisis of identity in Man corresponds to the resistance of the ego to the light of the soul. This correspondence leads to suffering in the life of the ego proportional to this resistance. And all resistance is recorded, although it is perceived psychologically or symbolically or philosophically by the ego. For for the soul, everything is energy in Man, but for Man, everything is symbol. This is why Man has so much difficulty in seeing, because what he will see, once free of these forms, will be through vibration, and not through the symbol of form. This is why we say that reality is not understood by form, but is known by vibration, which generates and creates form to express itself.

The problem of identity always invokes an excess of symbology, meaning subjective thought-forms in Man. This surplus, at a given moment, coincides with the soul’s effort to come into contact with the ego through the symbol of thought-form, because it is the only way to make him evolve within the mind.

The ego realizes, without understanding the deep reasons, that he seeks to situate face to face to himself.. But as he is still a prisoner of his thoughts, his emotions, he believes himself in his movement, in his movement!

That is, he believes that this research process emanates only from him. And this is his Achilles heel, because the ego is in the illusion of the true and the false, in the illusion of free will.

When the energy of the soul penetrates and breaks down the barrier of false identity, the ego realizes that the point is no longer for him to be right, but to have access to his real intelligence. He then begin to understand. And what he understands is not understood by those who are not in the same intelligence, however good willing they may be. Because everything is outside the symbol, everything is vibratory.

The problem of identity is inconceivable when the ego and the soul adjust to each other, because the ego no longer pulls the blanket of reality on his side, while the soul works on the other. There is a correspondence between the two, and the personality is the beneficiary. Because personality is always a victim of the gap between the soul and the ego.

As long as the problem of identity exists in Man, he cannot be happy. For there is division in his life, even if his material life on the surface seems to be going well. It can only really be well in proportion to his own inner unity.

The identity crisis in modern man only benefits those who have already suffered enough setbacks to generate in them a great desire for balance. But this desire for balance can only be perfectly realized when the ego has put aside his instruments of torture to manipulate the fine energy of the soul.
In the field of human life where we find a great spirituality, the crisis of identity can be as acute, if not more so, than where we do not find this great sensitivity of the ego to this inner something that inexorably pushes him to an ever greater, ever more sought-after and ultimately ever more imperfect spirituality.

Those who are of this category of humanity have to see that all forms, even the highest, the most beautiful, veil the true face of the soul, for the soul is not of the plane of the ego; it sees infinitely, and when the ego attaches himself too much to the form, even the spiritual form, he interferes with the cosmic energy that must pass through the soul and raise the vibratory rate of all the lower principles of Man, so that the latter becomes master of life.

When the supramental Man is master of life, he no longer needs to be spiritually drawn to the plane of the soul, for it is the soul, its energy, that descends towards him, and transmits to him its power of light.

The spiritual identity of Man is a presence within him, through the form of the energy of the soul. But this energy does not have the power of transmutation, although it has the power of transformation over the personality.

But the transformation of personality alone is not enough, because it is the last aspect of Man. And as long as the ego is not also united to the soul, the spiritual personality can easily lead Man into a rapid conversion of his morals, to such an extent that any lack of balance in the mind and the emotional, can lead him to the acute crisis of spirituality, religious fanaticism.

Thus, even the fiercely spiritual Man can harm himself and society. For fanaticism is a spiritual disease, and those who are its victims can easily, because of their particular exploitation of the spiritual form, create in others an attraction powerful enough to make them great believers, that is, new slaves of the form, raised by fanaticism on the pedestal that only the spiritual patient can hold in place, if he is helped by the submissive belief of those who are as ignorant as himself, but more insensitive to this form of disease.

More and more Men, without becoming fanatically spiritual, are becoming too impressed with their spirituality and do not know its limits, that is, the illusions of form. Sooner or later, they look back and realize that they have been victims of the illusion of their spirituality.

Then they throw themselves into another spiritual form, and this circus can continue for many years, until the day when, sick of illusion, they leave heforever, and realize that consciousness is beyond form. These have the opportunity to go beyond the limits of form and finally discover the great laws of the higher mind.

The crisis of spiritual identity is no longer possible for them at that time. For they know, from their own experience, that everything serves the soul’s experience against the ego, until the day when the ego comes out of the necessity of the experience to know only the supramental consciousness in himself.

The crisis of spiritual identity is becoming more and more the crisis of modern times.
For man can no longer live by technology and science alone. He needs something else closer to him, and science cannot give it to him, but neither does the old form of Orthodox religion.

Then, he embarks on a myriad of spiritual, or esoteric-spiritual adventures, with the firm intention of finding what he is looking for, or seeking what he wants to find, and that he does not know precisely.

Then, his experience takes him to the limits of all sects, all philosophical or esoteric schools, and now he discovers, if he is smarter than the average, that there are limits where he thought he could find answers.

He finally finds himself alone, and his spiritual identity crisis becomes more and more unbearable. Until the day he discovers that everything is in him intelligence, will and love, but that he does not yet know enough about the laws to discover the hidden and veiled mechanism in the eyes of the Seeking Man.

What a surprise! When he realized that what he was looking for during his crisis was only a mechanism of the soul in him that served to move him forward so that he would wake up to himself, that is, to the soul.

And when this stage has finally begun, Man, the ego of Man, despiritualizes himself and begins to understand the nature of the supramental intelligence in him that awakens, and makes him recognize the illusion of all Men who seek outside themselves, with the best intentions in the world, and who have not yet realized that this whole process is part of the experience of the soul who uses the ego to prepare him to enter into vibratory contact with it.

Man is no longer in contact with the reality of his being. And this loss of contact is so widespread on the globe, that this Earth represents a ship filled with madmen who do not know where the ship is going. They are led by invisible forces, and no one has any idea of the origin of these forces or their intentions.

Man has been separated from the invisible for so many centuries that he has totally lost the notion of reality. And this loss of consciousness is the reason behind which the wall of his existential problem stands: identity. And yet the solution is so close to him, and at the same time so far away. If only he could listen to what he doesn’t want to hear.

The war of words and the battle of ideas is all he has left. What Man can be self-sufficient if he does not realize that one part of himself is great, while another is limited by his senses, and that the two can meet? If Man could one day realize that no one outside himself can for him, and that only he can for himself. But he is afraid to live for himself, because he fears what others will say about him. Poor him!

Men are beings who constantly lose the fight against illusion, because they themselves keep it alive and powerful. Everyone is afraid to destroy what is harmful to them. A real nightmare! And the worst is yet to come! For the man of the twentieth century will see beings descend to him who move between the stars, and who were once gods to him.

The problem of personal identity continues on a global scale. Since this problem stems from the lack of connection between the lower and higher mind, its effect is felt both globally and personally, for only the higher mind can explain to Man the great mysteries of his planet and his ancient gods.

As long as these gods are part of ancient history, Man is not disturbed by them. But when these same beings come back and make themselves known in a modern light, the shock on a global scale is reflected, and the Man who has not discovered his real identity is caught between his false identity – and what he thinks and believes – and the cyclical phenomenon.

If his mind is open to experience and he receives from the real intelligence in him, the necessary information concerning one of the most disturbing phenomena for a planet he does not know and realizes, Man does not live a crisis of planetary identity, because he has already solved the crisis of personal identity in himself.

Since humanity is making great strides towards a turning point in history and life, individuality, that is, the increasingly sophisticated relationship between Man and the cosmos, must be established because it is from real individuality that the vibration found in Man who has discovered his true identity is manifested. And as long as this real identity is not stabilized, individuality is not totally accomplished, and we cannot say that Man is mature, that is, capable of facing any personal or global event without being disturbed, because he already knows the reason for it.

When we speak of identity crisis in general, we speak of it in a psychological way, in the sense that we seek to define the relationship between Man and society. But the identity crisis goes much further than that. It is no longer the Social Man who becomes the measuring stick, the normality we must reach. On the contrary, normality must be transposed, meaning resituated towards oneself.

When Man begins to realize that his real identity is above the normal identity of the normal Man in brackets, he realizes two things. First, that what worries normal Man no longer worries him; and that what upsets a sub-normal planet, in brackets, is normal.

Then the phenomenon of real identity, seen in this perspective, becomes more and more important, because it determines which Man can overcome the normal weaknesses of the normal or unconscious Man, and in addition, determines that the Man who is no longer normal – that is, to the extent of the unconscious and relatively balanced Man – can support planetary pressures that risk disrupting a normal being and causing a culture that gives birth to such a Man to collapse.

A Man who has discovered his true identity is undoubtedly above all forms of psychological experiences that may disturb a Man who is simply the product of his culture, and who lives only on the values of his culture. Because in fact, a culture is a very thin and fragile web when external events disturb it, that is, redefine it in relation to a reality that hedoes not know, or that hetotally ignores. This is the danger in Man of the unresolved identity phenomenon.

For if he does not discover his true identity, he will be an emotional and mental slave to social psychology and its natural reactions when end-of-cycle events disrupt the normal course of his evolution.

It’s here that Man must be free from socio-individual reactions, in order to be able to live the experience in a way that is universally understood. Only the real identity corresponds with the real Man and the real intelligence. Only real identity can easily interpret cosmic events, according to an intelligence that is detached from the limiting emotions of Man.
The problem of the identity crisis in Man is much more a life problem than a simple psychological problem. The psychological categories that Man seeks to understand in search of himself no longer suit one who discover his true identity, because he no longer has the same interest in life as he did when he was struggling with himself.

His real identity having filled every corner of his being, he finds himself faced with a reality who is housed in another dimension of his mind, dimension or energy plane that is not associable by imitation because it is totally independent of the psychological categories that form the emotional and mental structures of the unconscious Man without real identity.

The phenomenon of identity crisis is a suffering for Man, because he can never be perfectly happy in himself, with himself, with what he is constantly seeking. For him, being happy is an experience he wants to live permanently. But he does not realize that to be what he calls happy, you have to be comfortable in your skin, that is, you have to be able to feel in perfect inner harmony without the outside world disturbing that harmony. He does not realize that life does not distinguish itself until he has the inner power to pierce the background that gives it the colour.

A Man who has discovered his real identity no longer lives the same life as he did before. The colours have changed, life no longer has the same appeal, it is different at all levels. For it is distinguished from other previous life by the fact that it is the real individual who determines its possibilities, instead of these being categorically imposed on him by the culture in which he is rooted.

The life of the Man who has discovered his identity represents a continuity that is lost in time and no longer has any limit, meaning, no end. Already, this realization is part of the way of life and the way of creativity in life. As long as Man suffers from identity, that he has no contact with the real intelligence in him, he can only provide for basic needs.

When he is in the light, he no longer has to provide for his needs, because he already knows, by vibration, the way of his life, and this knowledge allows him to generate the creative energy necessary for his needs. The psychological category of survival is fading away and giving way only to a creative energy that uses all of Man’s resources and makes them available for his well-being.

For Man to overcome his identity problem, there must be a shift in values within him from the psychological plane to the plane of pure intelligence. While psychological values contribute to his crisis, because they are limited to his senses, to his intellect which interprets sensory material, he needs a measuring rule which is not subject to the approval of his intellect.

It is here that for the first time that rises in him a kind of opposition to something that penetrates him and that he cannot prevent in his movement. When the movement has begun, it is the light of this intelligence that is independent of his ego and his fantasies. It is here that this displacement of values begins to be felt, which results in an inner suffering, sufficient to make the intelligence of light penetrate according to what must be experienced by the awakening Man.

The displacement of values is done only gradually, in order to allow the ego to maintain a certain balance. But with time, a new balance is formed and the ego is no longer normal, socially speaking; he is conscious. That is, he sees through the illusion of form and norm, and individualizes himself more and more in order to elevate the vibration of his subtle bodies, levels on which his individuality and real identity will be based.

The displacement of values is actually a collapse of values, but we call it displacement, because the changes that take place correspond to a vibratory force that transforms the way of seeing, so that the way of thinking can adjust to the intelligence of a higher centre in Man. As long as the ego has not witnessed this collapse by vibration, he continues to talk about the categories of thoughts, of symbols, which constitute the walls of its false identity. But as soon as these walls begin to weaken, the displacement of values corresponds to a profound change, which cannot be rationalized by the ego. And not being able to be rationalized by him, he is finally struck by the light, that is to say, he is finally linked to it in a permanent and growing way.

His life, then, is transformed by cycle and soon, he no longer lives it in limits, but in potentials. His identity is increasingly defined in relation to it, rather than in relation to his subjective desires. And he begins to realize what it means to be the real and objective self.

When he realizes the real and objective self, he sees very well that this self is himself, with something else inside himself that he does not see, but that he feels present, there, somewhere in him. Something intelligent, permanent and constantly present. Something that watches through his eyes, and interprets the world as it is, not as the ego used to see it.

We no longer say that this Man is mental, we say that he is supramental, that is to say that he no longer needs to think to know. Suffering from identity is so far from him, from his experience, that he is surprised when he looks back at his past, and sees what he is now and compares it to what he was.

Update on 2024/07/09

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