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ASPECTS AND POWERS OF THE MOTHER
EXPLANATION OF SOME TERMS IN "THE
MOTHER"
1. FALSEHOOD AND IGNORANCE
Ignorance means Avidya, the separative consciousness and the
egoistic mind and life that flow from it and all that is natural to the
separative consciousness and the egoistic mind and life. This Ignorance is the
result of a movement by which the cosmic Intelligence separated itself from the
light of the Supermind (the divine Gnosis) and lost the Truth, ― truth of being,
truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the
light of the divine Gnosis, we have a world founded on the part truths of an
inferior cosmic Intelligence in which all is half-truth, half-error. It is this
that some of the ancient thinkers like Shankara, not perceiving the greater
Truth- Force behind, stigmatised as Maya and thought to be the highest creative
power of the Divine. All in the consciousness of this creation is either limited
or else perverted by separation from the integral Light; even the Truth it
perceives is only a half-knowledge. Therefore it is called the
Ignorance.
Falsehood, on the other hand, is not this Avidya, but an extreme
result of it. It is created by an Asuric power which intervenes in this creation
and is not only separated from the Truth and therefore limited in knowledge and
open to error, but in revolt against the Truth or in the habit of seizing the
Truth only to pervert it. This Power, the dark Asuric Shakti or Rakshasic Maya,
puts forward its own perverted consciousness as true knowledge and its wilful
distortions or reversals of the Truth as the verity of things. It is the powers
and personalities of this perverted and perverting consciousness that we call
hostile beings, hostile forces. Whenever these perversions created by them out
of the stuff of the Ignorance are put forward as the Truth of things, that is
the Falsehood, in the Yogic sense, mithyā, moha.
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2. POWERS AND APPEARANCES
These are the forces and beings that are interested in
maintaining the falsehoods they have created in the world of the Ignorance and
in putting them forward as the Truth which men must follow. In India they are
termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised
vital, middle vital and lower vital planes) who are in opposition to the Gods,
the Powers of Light. These too are Powers, for they too have their cosmic field
in which they exercise their function and authority and some of them were once
divine Powers (the former gods, pūrve devāÊ, as they are called somewhere in the
Mahabharata) who have fallen towards the darkness by revolt against the divine
Will behind the cosmos. The word "appearances" refers to the forms they take in
order to rule the world, forms often false and always incarnating falsehood,
sometimes pseudo-divine.
3. POWERS AND PERSONALITIES
The use of the word Power has already been explained ― it can be
applied to whatever or whoever exercises a conscious power in the cosmic field
and has authority over the world-movement or some movement in it. But the Four
(Maheshwarj, Mahakali, Mahalakshmi, Mahasaraswati.) of whom you speak are also Shaktis, manifestations of different powers of the Supreme Consciousness and
Force, the Divine Mother, by which she rules or acts in the universe. And they
are at the same time divine personalities; for each is a being who manifests
different qualities and personal consciousness-forms of the Godhead. All the
greater Gods are in this way personalities of the Divine ― one Consciousness
playing in many personalities, ekam sat bahudhā. Even in the human being there
are many personalities and not only one, as used formerly to be imagined; for
all consciousness can be at once one and multiple. "Powers and Personalities" simply describe different aspects of the same being; a Power is not necessarily
impersonal and certainly it is not avyaktam, as you suggest, ― on the contrary,
it is a manifestation acting in the worlds of the divine
Manifestation.
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4. EMANATIONS
Emanations correspond to your description of the Matrikas of
whom speak in your letters. An emanation of the Mother is something of her
consciousness and power put forth from her which, so long as it is in play, is
held in close connection with her and, when its play is no longer required, is
withdrawn back into its source, but can always be put out and brought into play
once more. But also the detaining thread of connection can be severed or
loosened and that which came forth as an emanation can proceed on its way as an
independent divine being with its own play in the world. All the Gods can put
forth such emanations from their being, identical with them in essence of
consciousness and power though not commensurate. In a certain sense the universe
itself can be said to be an emanation from the Supreme. In the consciousness of
the Sadhak an emanation of the Mother will ordinarily wear the appearance, form
and characteristics with which he is familiar.
In a sense the four Powers of the Mother may be called, because
of their origin, her Emanations, just as the Gods may be called Emanations of
the Divine, but they have a more permanent and fixed character; they are at once
independent beings allowed their play by the Adya Shakti and yet portions of the
Mother, the Mahashakti, and she can always either manifest through them as
separate beings or draw them together as her own various Personalities and hold
them in herself, sometimes kept back, sometimes at play, according to her will.
In the supramental plane they are always in her and do not act independently but
as intimate portions of the supramental Mahashakti and in close union and
harmony with each other.
5. GODS
These four Powers are the Mother's cosmic Godheads, permanent in
the world-play; they stand among the greater cosmic Godheads to whom allusion is
made when it is said that the Mother as the Mahashakti of this triple world
"stands there
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(in the Overmind plane) above the Gods". (Part One,
p. 23.) The
Gods, as has already been said, are in origin and essence permanent Emanations
of the Divine put forth from the Supreme by the Transcendent Mother, the Adya
Shakti; in their cosmic action they are Powers and Personalities of the Divine,
each with his independent cosmic standing, function and work in the universe. They are not impersonal entities but cosmic Personalities, although they can and
do ordinarily veil themselves behind the movement of impersonal forces. But
while in the Overmind and the triple world they appear as independent beings,
they return in the Supermind into the One and stand there united in a single
harmonious action as multiple personalities of the One Person, the Divine
Purushottama.
6. PRESENCE
It is intended by the word Presence to indicate the sense and
perception of the Divine as a Being, felt as present in one's existence and
consciousness or in relation with it, without the necessity of any further
qualification or description. Thus, of the "ineffable Presence" it can only be
said that it is there and nothing more can or need be said about it, although at
the same time one knows that all is there, personality and impersonality, Power
and Light and Ananda and everything else, and that all these flow from that
indescribable Presence. The word may be used sometimes in a less absolute sense,
but that is always the fundamental significance, ― the essential perception of
the essential Presence supporting everything else.
7. THE TRANSCENDENT MOTHER
This is what is termed the Adya Shakti; she is the Supreme
Consciousness and Power above the universe and it is by her that all the Gods
are manifested, and even the supramental Ishwara comes into manifestation
through her ― the supramental Purushottama of whom the Gods are Powers and
Personalities.
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ADYA SHAKTI
Adya Shakti is the original Shakti, therefore, the highest form
of the Mother. Only she manifests in a different way according to the plane on
which one sees her.
22-7-1933
THE DIVINE MOTHER
The Divine Mother is the Consciousness and Force of the Divine ― which is the Mother of all things.
THE MOTHER AND THE ISHWARA
The Mother is the consciousness and force of the Divine ― or, it
may be said, she is the Divine in its consciousness-force. The Ishwara as Lord
of the cosmos does come out of the Mother who takes her place beside him as the
cosmic Shakti ― the cosmic Ishwara is one aspect of the Divine.
THE DIVINE MOTHER IN THE GITA, THE TANTRA AND THE
INTEGRAL YOGA
The Gita does not speak expressly of the Divine Mother; it
speaks always of surrender to the Purushottama ― it mentions her only as the
Para Prakriti who becomes the Jiva, that is, who manifests the Divine in the
multiplicity and through whom all these worlds are created by the Supreme and he
himself descends as the Avatar. The Gita follows the Vedantic tradition which
leans entirely on the Ishwara aspect of the Divine and speaks little of the
Divine Mother because its object is to draw back from world-nature and arrive at
the supreme realisation beyond it; the Tantric tradition leans on the Shakti or
Ishwari aspect and makes all depend on the Divine Mother because its object is
to possess and dominate the world-nature and arrive at the supreme
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realisation through it. This Yoga insists on both the aspects; the surrender to the Divine Mother is essential for without it there is no
fulfilment of the object of the
Yoga.
In regard to the Purushottama the Divine Mother is the supreme
divine Consciousness and Power above the worlds, Adya Shakti; she carries the
Supreme in herself and manifests the Divine in the Worlds through the Akshara
and Kshara. In regard to the Akshara she is the same Para Shakti holding the
Purusha immobile in herself and also herself immobile in him at the back of all
creation. In regard to the Kshara she is the mobile cosmic Energy manifesting
all beings and forces.
The experience of the Mother being the Supreme is the Tantric
experience ― it is one side of the Truth.
Q: The Tantrics used to invoke Shakti in their Sadhana. Was it
the same Force and Consciousness which is in the Mother here ?
A: It depends on what they invoked
― it was usually some aspect
of the Mother that they called.
THE WORLD-MOTHER
The Ishwari Shakti, divine Conscious-Force and World-Mother
becomes a mediatrix between the eternal One and the manifested Many. On one
side, by the play of the energies which she brings from the One, she manifests
the multiple Divine in the universe, involving and evolving its endless
appearances out of her revealing substance; on the other, by the reascending
current of the same energies she leads back all towards That from which they
have issued so that the soul in its evolutionary manifestation may more and more
return towards the Divinity there or here put on
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its divine character. There is not in her, although she devises
a cosmic mechanism, the character of an inconscient mechanical Executrix which
we find in the first physiognomy of Prakriti, the Nature-Force; neither is there
that sense of an Unreality, creatrix of illusions, or semi-illusions, which is
attached to our first view of Maya. It is at once clear to the experiencing soul
that here is a conscious Power of one substance and nature with the Supreme from
whom she came. If she seems to have plunged us into the Ignorance and Inconscience in pursuance of a plan we cannot yet interpret, if her forces
present themselves as all these ambiguous forces of the universe, yet it becomes
visible before long that she is working for the development of the Divine
Consciousness in us and that she stands above drawing us to her own higher
entity, revealing to us more and more the very essence of the Divine Knowledge,
Will and Ananda. Even in the movements of the Ignorance the soul of the seeker
becomes aware of her conscious guidance supporting his steps and leading them
slowly or swiftly, straight or by many detours out of the darkness into the
light of a greater consciousness, out of mortality into immortality, out of evil
and suffering towards a highest good and felicity of which as yet his human mind
can form only a faint image. Thus her power is at once liberative and dynamic,
creative effective, ― creative not only of things as they are, but of things
that are to be; for, eliminating the twisted and tangled movements of his lower
consciousness made of the stuff of the Ignorance, it rebuilds and new-makes his
soul and nature into the substance and forces of a higher divine Nature. [The
Synthesis of Yoga (Centenary
Edition, 1972), pp. 116-17.]
THE MOTHER AND THE LOWER PRAKRITI
It is a mistake to identify the Mother with the lower Prakriti
and its mechanism of forces. Prakriti here is a mechanism only which has been
put forth for the working of the evolutionary Ignorance. As the ignorant mental,
vital or physical being is not itself the Divine, although it comes from the
Divine ― so the mechanism of Prakriti is not the Divine Mother. No doubt
something of her
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is there in and behind this mechanism maintaining it for the
evolutionary purpose; but what she is in herself is not a Shakti of Avidya, but
the Divine Consciousness, Power, Light, Para Prakriti to whom we turn for
release and the divine fulfilment.
THE COSMIC FORCE OF IGNORANCE AND THE DIVINE MOTHER
There is this much truth that the Cosmic Force works out
everything and the Cosmic Spirit (Virat Purusha) supports her action. The Cosmic
Force is a Power that works under the conditions of the Ignorance ― it appears
as the lower nature and the lower nature makes you do wrong things. The Divine
allows the play of these forces so long as you do not yourself want anything
better. But if you are a Sadhak, then you do not accept the play of the lower
nature, you turn to the Divine Mother instead, and ask her to work through you
instead of the lower nature. It is only when you have turned entirely in every
part of your being to the Divine Mother and to her alone that the Divine will do
all actions through you.
SAGUNA AND NIRGUNA ISHWARA AND THE MOTHER
Nirguna, Saguna are only aspects taken by the Divine in the
manifestation. It is the Mother who manifests (creation is only manifestation) the Saguna or the Nirguna Ishwara.
28-6-1933
THE SILENT ATMAN, THE DYNAMIC SELF AND THE MOTHER
The experiences were all right ― but they give only one side of
the Divine Truth, that which one attains through the higher mind ― the other
side is what one attains through the heart. Above the higher mind these two
truths become one. If one realises the silent Atman above, there is no danger,
but there is also no transformation, only Moksha, Nirvana. If one realises
the
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cosmic self, dynamic and active, then one realises all as the
Self, all as myself, that self as the Divine, etc. This is all true; but the
danger is of the ego catching hold of the "my" in that conception of "all is
myself". For this "myself" is not my personal self but everybody's self as well
as mine. The way to get rid of any such danger is to remember that this Divine
is also the Mother, that the personal "I" is a child of the Mother with whom I
am one, yet different, her child, servant, instrument. I have said that you
should not stop realising the Self as the cosmic consciousness, but should at
the same time remember that all this is the Mother.
13-10-1933
It is possible to go towards the knowledge by beginning with the
experience of dissolution in the One, but on condition that you do not stop
there, taking it as the highest Truth, but proceed to realise the same One as
the Supreme Mother, the Consciousness- Force of the Eternal. If, on the other
hand, you approach through the Supreme Mother, she will give you the liberation
in the silent One also as well as the realisation of the dynamic One, and form
that it is easier to arrive at the Truth in which both are one and inseparable. At the same time, the gulf created by the mind between the Supreme and his
manifestation is bridged, and there is no longer a fissure in the truth which
makes all incomprehensible.
It is the Divine who is the Master ― the Self is inactive, it is
always a silent witness supporting all things ― that is the static aspect. There
is also the dynamic aspect through which the Divine works ― behind that is the
Mother. You must not lose sight of that, that it is through the Mother that all
things are attained.
1-9-1933
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You are seeking for Seif-realisation ― but what is that Self if
not the Mother's self ― There is no other.
29-9-1934
The Self has two aspects, passive and active. In the first it is
pure silence, wideness, calm, the inactive Brahman, in the second it is the
Cosmic Spirit, universal not individual. One can feel in it union or oneness
with the Mother. Intimacy is a feeling of the individual, therefore of the
psychic being.
12-10-1934
THE MOTHER'S UNIVERSAL AND PERSONAL PRESENCE
What people mean by the formless svarūpa of the Mother, ― they
mean usually her universal aspect. It is when she is experienced as a universal
Existence and Power spread through the universe in which and by which all live. When one feels that Presence one begins to feel a universal peace, light, power,
bliss without limits ― that is her svarūpa. One meets this more often by rising
in consciousness above the head where one is liberated from this limited body
consciousness and feels oneself also as something wide, calm, one self with all
beings ― free from passion and disturbance in an eternal peace. But it can be
felt through the heart also ― then the heart too feels itself wide as the world,
pure and blissful, filled with the Mother's presence.
There is also the Mother's
personal and individual presence in the heart which brings immediately love and
Bhakti and the sense of a close intimacy and personal oneness.
9-6-1935
FAITH IN THE DIVINE SHAKTI AND THE
ISHWARA
The faith in the divine Shakti must be always at the back of our
strength and when she becomes manifest, it must be or grow
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implicit and complete. There is nothing that is impossible to
her who is the conscious Power and universal Goddess all-creative from eternity
and armed with the Spirit's omnipotence. All knowledge, all strengths, all
triumph and victory, all skill and works are in her hands and they are full of
the treasures of the Spirit and of all perfections and Siddhis. She is
Maheshwari, goddess of the supreme knowledge, and brings to us her vision for
all kinds and widenesses of truth, her rectitude of the spiritual will, the calm
and passion of her supramental largeness, her felicity of illumination: she is
Mahakali, goddess of the supreme strength, and with her are all mights and
spiritual force and severest austerity of Tapas and swiftness to the battle and
the victory and the laughter, the aððahāsya, that makes light of defeat and
death and the powers of the ignorance: she is Mahalakshmi, the goddess of the
supreme love and delight, and her gifts are the spirit's grace and the charm and
beauty of the Ananda and protection and every divine and human blessing: she is
Mahasaraswati, the goddess of divine skill and of the works of the Spirit, and
hers is the Yoga that is skill in works, yogaÊ karmasu kauśalam, and the
utilities of divine knowledge and the self-application of the spirit to life
and the happiness of its harmonies. And in all her powers and forms she carries
with her the supreme sense of the masteries of the eternal Ishwari, a rapid and
divine capacity for all kinds of action that may be demanded from the instrument,
oneness, a participating sympathy, a free identity, with all energies in all
beings and therefore a spontaneous and fruitful harmony with all the divine will
in the universe. The intimate feeling of her presence and her powers and the
satisfied assent of all our being to her workings in and around it is the last
perfection of faith in the Shakti.
And behind her is the Ishwara and faith in him is the most central thing in
the śraddhā of the integral Yoga. This faith we must have and
develop to perfection that all things are the workings under the universal
conditions of a supreme self-knowledge and wisdom, that nothing done in us or
around us is in vain or without its appointed place and just significance, that
all things are possible when the Ishwara as our supreme Self and Spirit takes up
the action and that all that has been done before and all
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that he will do hereafter was and will be part of his infallible
and foreseeing guidance and intended towards the fruition of our Yoga and our
perfection and our life work. This faith will be more and more justified as the
higher knowledge opens, we shall begin to see the great and small significances
that escaped our limited mentality and faith will pass into knowledge. Then we
shall see beyond the possibility of doubt that all happens within the working of
the one Will and that that will was also wisdom because it develops always the
true workings in life of the self and nature. The highest state of the assent,
the śraddhā of the being will be when we feel the presence of the Ishwara and
feel all our existence and consciousness and thought and will and action in his
hand and consent in all things and with every part of our self and nature to the
direct and immanent and occupying will of the Spirit. And that highest
perfection of the śraddhā will also be the opportunity and perfect foundation of
a divine strength: it will base, when complete, the development and
manifestation and the works of the luminous supramental Shakti. [The Synthesis
of Yoga (Centenary
Edition, 1972),
pp. 752-53.]
Q: In "The Mother" you have said that the Mother as the Cosmic
Mahashakti determines "all that shall be in this universe and in the terrestrial
evolution by what she sees and feels and pours from her, she stands there above
the Gods and all her Powers and Personalities are put out in front of her for
the action and she sends down emanations of them into these lower worlds to
intervene, to govern, to battle and conquer, to lead and turn their cycles, to
direct the total and the individual lines of their forces". (
Part One, p. 23.) Does this imply that the World War or the Bolshevic Revolution or the Satyagraha
movement, etc. were in some manner arranged and determined by the
Mother ?
A: They are incidents in the cosmic plan and so arranged by
the
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Cosmic Mahashakti and worked out by men under the impulse of the
forces of Nature.
1-6-1933
THE MOTHER'S SUPRAMENTAL POWER OF LOVE AND ANANDA
Q: In the "Chandi" (A Tantric scripture forming a part of
Markandeya Purana.) the names of the four
Cosmic Powers of the Mother ― Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati ― are mentioned along with
others, but the name "Radha" is not mentioned. This is a clear proof of the fact
that when the "Chandi" was composed the Radha -Power was not manifested to the
vision of the saints and that the "Chandi" mentions only the Cosmic Powers of
the Mother and not her supramental Powers. In the book "The Mother", after
describing the four Powers of the Mother, you have said: "There are other great
Personalities of the Divine Mother, but they were more difficult to bring down
and have not stood out in front with so much prominence in the evolution of the
earth-spirit. There are among them Presences indispensable for the supramental
realisation, ― most of all one who is her Personality of that mysterious and
powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda
that alone can heal the gulf between the highest heights of the supramental
spirit and the lowest abysses of Matter, the Ananda that holds the key of a
wonderful divinest Life and even now supports from its secrecies the work of all
the Powers of the universe". (Part One, pp. 35-36.)
Is not the Personality
referred to in this passage the Radha -Power which is spoken of as Premamayi
Radha, Mahaprana Shakti and Hladini Shakti ?
A: Yes; but the images of the Radha-Krishna
līlā are taken from
the vital world and therefore it is only an inner manifestation
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of the Radha-Shakti that is there depicted. That is why she is
called Mahaprana Shakti and Hladini Shakti. What is referred to [in
the passage quoted] is not this inner form but the full Power of Love and Ananda above.
7-2-1934
THE MOTHER'S POWERS ON ALL PLANES
Q: Does Maheshwari belong to the Intuitive and the Overmind
levels ?
A: These powers can manifest on all levels from the Overmind to
the Physical.
25-8-1933
MANY FORMS OF THE MOTHER'S POWERS
As to the gods, man can build forms which they will accept but
these forms too are inspired into man's mind from the planes to which the god
belongs. All creation has the two sides, the formed and the formless, ― the gods
too are formless and yet have forms, but a godhead can take many forms, here Maheshwari, there Pallas Athene. Maheshwari herself has many forms in her lesser
manifestation, Durga, Uma, Parvati, Chandi, etc. The gods are not limited to
human forms ― man also has not always seen them in human forms only.
KRISHNA - MAHAKALI
The Mother in her cosmic power is all things and all divine
Personalities, for nothing can be in manifestation except by her and as part of
her being. But what was meant in the Visions and Voices
(A book by a Sadhak.)
was that the Ishwara and the Divine Shakti were one Person or Being in two
aspects and it puts forward this vision of
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them as Krishna-Mahakali as a great power for the
manifestation.
20-10-1936
DURGA
Durga combines the characteristics of Maheshwari and Mahakali to
a certain extent, ― there is not much connection with Mahalakshmi. The
combination of Krishna and Mahakali is one that has a great power in this Yoga
and if the names rise together in your consciousness, it is a good
sign.
21-3-1938
Durga is the Mother's power of Protection.
15-4-1933
The lion with Durga on it is the symbol of the Divine
Consciousness acting through a divinised physical-vital and vital-emotional
force.
The lion is the attribute of the Goddess Durga, the conquering
and protecting aspect of the Universal Mother.
The Death's Head is the symbol of the Asura (the adversary of
the gods) vanquished and killed by the Divine Power.
MAHAKALI AND KALI
Mahakali and Kali are not the same. Kali is a lesser form. Mahakali in the higher planes appears usually with the golden
colour.
This Kali, Shyama, etc. ― are ordinary forms seen through
the
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vital; the real Mahakali form whose origin is in the
Overmind is not black or dark or terrible but golden of colour and full of
beauty, even when formidable to the Asuras.
10-2-1934
Q: While praying today I saw the image of Mother Kali. She was
black and naked and was standing with her foot on the back of Shiva ― as she is
traditionally described. Why is Kali seen in such a form and on what plane is
she seen like this ?
A: It is in the vital. It is Kali as a destroying Force
— a symbol
of the Nature Force in the ignorance surrounded by difficulties, wresting and
breaking everything in a blind struggle to get through till she finds herself
standing with her foot on the Divine itself — then she comes to herself and the
struggle and destruction are over. That is the significance of the
symbol.
9-2-1934
ACTION OF THE
MOTHER'S MAHAKALI POWER
Q: In "The Mother" it is said about the Mahakali power of the
Mother that "her hands are outstretched to strike and to succour". (Part One, p.
29.) What is meant by "strike" here ?
A: It expresses her general action in the world. She strikes at
the Asuras, she strikes also at everything that has to be got rid of or
destroyed, at the obstacles to the Sadhana, etc. I may say that the Mother never
uses the Mahakali power in your case nor the Mahakali pressure.
5-6-1936
Q: About the Mother's Mahakali aspect it is said in "The
Mother": "When she is allowed to intervene in
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her strength, then in one moment are broken like things without
consistence the obstacles that immobilise or the enemies that assail the
seeker". (Part One, p. 29.) How is this intervention of the Mahakali force
felt ?
A: It is felt as if something swift, sudden, decisive and
imperative. When it intervenes, it has a kind of divine or supramental sanction
behind it and is like a fiat against which there is no appeal. What is done
cannot be reversed or undone. The adverse forces may try, may even touch or
invade, but they retire baffled and it is seen as soon as they withdraw that the
past ground has remained intact ― it is felt even in the attack. Also the
difficulties that were strong before it touched by this fiat lose their power,
their verisimilitude destroyed or are weak shadows that come only to flicker and
fade away. I say "allowed", because this supreme action of Mahakali is
comparatively rare, the action of the other Powers or a partial action of
Mahakali is more common.
24-8-1933
MITRA (A Vedic god.)
Yes, Mitra is rather a combination of two powers [Mahalakshmi
and Mahasaraswati].
THE TOUCH OF MAHASARASWATI
Q: What is the wisdom that brought deeper gyri in the human
brain, the perfect septa in the ventricles of the heart and such other details
of structure ? Is it the work of Mahasaraswati ?
A: Yes ― all perfection in intricacy of detail shows the touch
of Mahasaraswati.
19-9-1933
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THE PRESENT WORKING OF SADHANA
Q: Is it true that it is mostly the Mahasaraswati aspect of the
Mother that works in our Sadhana here ?
A: At present since the Sadhana came down to the physical
consciousness — or rather it is a combination of Maheshwari - Mahasaraswati
forces.
25-8-1933
THE VIBHUTIS OF THE MOTHER
Q: What is the difference in the form of expression or
realisation between the Vibhutis of the Ishwara and the Vibhutis of the
Mother ?
A: The Mother's Vibhutis would usually be feminine personalities
most of whom would be dominated by one of the four personalities of the Mother. The others you mention (Christ, Buddha, Chaitanya, Napoleon, Caesar, etc.) would
be personalities and powers of the Ishwara, but in them also, as in all, the
Mother's force would act. All creation and transformation is the work of the
Mother.
29-10-1935
Q: Since all creation is her work, can it be taken that it is
the personalities of the Mother who, behind the veil, prepare the conditions for
the descent of the Avatar or Vibhutis ?
A: If you mean the divine Personalities of the Mother
― the
answer is yes. It may even be said that each Vibhuti draws his energies from the
Four, from one of them predominantly in most cases, as Napoleon from Mahakali,
Rama from Mahalakshmi, Augustus Caesar from Mahasaraswati.
31-10-1935
Page - 78
CHIT SHAKTI, JIVATMA, SOUL AND EGO
Chit Shakti or Bhagavat Chetana is the Mother ― the Jivatma is a
portion of it, the psychic or soul a spark of it. Ego is a perverse reflection
of the psychic or the Jivatma. If that is what you mean, it is
correct.
THE SOUL AND THE DIVINE MOTHER
It is true of every soul on earth that it is a portion of the
Divine Mother passing through the experiences of the Ignorance in order to
arrive at the truth of its being and be the instrument of a Divine Manifestation
and work here.
THE SUPREME MOTHER
― A MANTRA
(The last two words
in the English transliteration of this Mantra have been added by the Mother as
they were not written by Sri Aurobindo in the original.)
Page - 79
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