“Become Conscious of Your Psychic Being”
Aspiration is almost always an expression of the psychic being—the part of us that’s organized around the divine center, the small divine flame deep within human beings.
You see, this divine flame exists inside each human being, and little by little, through all the incarnations and karma and so on, a being takes shape around it, which Théon called the “psychic being.” And when the psychic being reaches its full development, it becomes a kind of bodily or at any rate individual raiment of the soul.
The soul is a portion of the Supreme—the jiva is the Supreme in individual form. And since there is only one Supreme, there is only one jiva, but with millions of individual forms. This jiva begins as a divine spark—immutable, eternal and infinite too (infinite in possibility rather than dimension). And through all the incarnations, whatever has received and responded to the divine Influence progressively crystallizes around the jiva, which becomes more and more conscious as well as more and more organized.
Ultimately it becomes a completely conscious individual being, master of itself and moved exclusively by the divine Will. That is to say, an individual expression of the Supreme. This is what we call the “psychic being.”
Generally speaking, those who practice yoga have either a fully developed, independent psychic being which has taken birth again to do the Divine’s work, or else a psychic being in its last incarnation wanting to complete its development and realize itself.
This is what aspires, this is what has the contact.
So, when you’re told “become conscious of your psychic being,” it’s for the being formed by external Nature to contact the divine Presence through the psychic being. Then the psychic takes charge of the whole being; in fact, it is the inner Guide. . .
Well, when I was a little child, this “person” (which wasn’t a person, but an expression of a certain consciousness and will) was actually the psychic presence; there was something else behind, but that’s a rather special case. And what happened to me happens to everyone whose psychic being has deliberately incarnated: the psychic being guides your life, and if you let it act freely, it arranges ALL circumstances—it’s truly wonderful! . . .
I have seen—not only for myself but for so many people who also had conscious psychic beings—that everything is arranged with a view to.. . . not at all your personal egoistic satisfaction, but your ultimate progress and realization. And all circumstances of life, even those you call “disastrous,” are there to lead you where you have to go as swiftly as possible.
(The Mother, Agenda, Vol. 3, pp. 283-284)
* * *
Be Conscious of Your Inner Flame
Joy of Contact with One’s Psychic Being
As soon as the presence of the psychic consciousness is united with the aspiration, the intensity takes on quite a different character, as if it were filled with the very essence of an inexpressible joy. This joy is something that seems contained in everything else. Whatever may be the outer form of the aspiration, whatever difficulties and obstacles it may meet, this joy is there as though it filled up everything, and it carries you in spite of everything.
That is the sure sign of the psychic presence. That is to say, you have established a contact with your psychic consciousness, a more or less complete, more or less constant contact, but at that moment it is the psychic being, the psychic consciousness which fills your aspiration, gives it its true contents. And that’s what is translated into joy.
When that is not there, the aspiration may come from different parts of the being; it may come mainly from the mind or mainly from the vital or even from the physical, or it may come from all the three together―it may come from all kinds of combinations. But in general, for the intensity to be there, the vital must be present. It is the vital which gives the intensity; and as the vital is at the same time the seat of most of the difficulties, obstacles, contradictions, it is the friction between the intensity of the aspiration and the intensity of the difficulty which creates this anguish.
This is no reason to stop one’s aspiration.
You must know, you must understand the reason for this anguish. And then, if you can introduce just one more element in your aspiration, that is, your trust in the divine Grace, trust in the divine Response, it counterbalances all possible anguish and you can aspire without any disturbance or fear. . . .
I have said somewhere, or maybe written, that no matter how great your faith and trust in the divine Grace, no matter how great your capacity to see it at work in all circumstances, at every moment, at every point in life, you will never succeed in understanding the marvellous immensity of Its Action, and the precision, the exactitude with which this Action is accomplished; you will never be able to grasp to what extent the Grace does everything, is behind everything, organises everything, conducts everything, so that the march forward to the divine realisation may be as swift, as complete, as total and harmonious as possible, considering the circumstances of the world.
As soon as you are in contact with It, there is not a second in time, not a point in space, which does not show you dazzlingly this perpetual work of the Grace, this constant intervention of the Grace.
And once you have seen this, you feel you are never equal to it, for you should never forget it, never have any fears, any anguish, any regrets, any recoils. . . or even suffering. If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness.
And that would be the best possible collaboration in the divine Work.
(The Mother, CWM, Vol. 8, pp. 249-250)
~ Graphics: Beloo Mehra
~ Cover image: Biswajita Mohapatra