From that moment on, I was conscious that all one does is the expression of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while there remained an activity in the physical mind. But this was stilled two or three days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head.
In the first experience [of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing anything but what the Divine wanted—it was the consciousness that the divine Will was all-powerful and that there was no longer any personal will, although there was still some mental activity and everything had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. Here (the heart) and here (above the head), the connection is constant.
In the Integral Yoga parlance, what can we call the Mother’s realisations of 1910 and 1914? These are two distinct realisations. We have the psychic, spiritual and supramental realisations. We also have the individual, cosmic and transcendental Divine. Not sure which of these aspects of IY Mother was realising.
She describes contact with the psychic being somewhere else at the age of 18 as well. The experience at 10 of the robe spreading wide is of the emerging cosmic consciousness. She became conscious of her mission very early at borth. So difficult to say about the 1910 and 1912 realisation except the fact of the reversal.
From the description provided it is the description of the Immanent Divine first, through the psychic door, followed soon thereafter of the Transcendent Divine after meeting Sri Aurobindo. The Cosmic Divine is described later when She speaks in her prayer describing that she holds the entire earth and finds herself in each atom of existence. The Supramental realisation is also described in the same year as well as a complete identification with the Divine Mother. Though if we read through her diary notes She already had a glimpse of these earlier after the identification with the inner Immanent Divine.
Is the realisation of the psychic being, and the realisation of the Immanent Divine within – the same realisations?
They are not the same though close to each other. The psychic is the soul evolving through lives whereas the Immanent Divine is the Divine Presence within each creature. Psychic being is unique to man but is yet to develop in most. The Immanent Divine is behind, the psychic is in front like a child in the lap of the Divine Mother. The Immanent is like the Fire while the psychic is a flame of that Fire.
Affectionately,
Alok Da
