classes ::: Deity, person, Goddess,
children :::
branches ::: Mahakali
see also ::: The_Mother

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Mahakali
object:Kali
class:Deity
class:person

To be born of chaos means to be born a lone wanderer in this world full of those who would gladly be food for a corrupted force. It means to walk alone amongst the blind, to be a lone wolf amongst sheep...that wishes to devour the 'Sheppard' who keeps all in line. ~ S Ben Qayin, The Book of Smokeless Fire

see also ::: The Mother


class:Goddess


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_III
Questions_And_Answers_1950-1951
Words_Of_The_Mother_III

IN CHAPTERS TITLE
04.07_-_To_the_Heights_VII_(Mahakali)
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.07_-_Letters_to_a_Sadhak
0.11_-_Letters_to_a_Sadhak
02.02_-_Lines_of_the_Descent_of_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_To_the_Heights_VII_(Mahakali)
04.08_-_To_the_Heights_VIII_(Mahalakshmi)
05.12_-_The_Soul_and_its_Journey
06.05_-_The_Story_of_Creation
07.31_-_Images_of_Gods_and_Goddesses
1.01_-_The_Unexpected
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.04_-_The_Divine_Mother_-_This_Is_She
1.06_-_The_Four_Powers_of_the_Mother
1.11_-_The_Kalki_Avatar
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1955-03-26
1964-01-04
1967-11-29
1972-01-12
2.15_-_On_the_Gods_and_Asuras
2.21_-_1940
2.2.7.01_-_Some_General_Remarks
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.3_-_Anger_and_Violence
2.4.02_-_Bhakti,_Devotion,_Worship
27.03_-_The_Great_Holocaust_-_Chhinnamasta
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
4.18_-_Faith_and_shakti
4.3.2.09_-_Overmind_Experiences_and_the_Supermind
5.1.02_-_The_Gods
Conversations_with_Sri_Aurobindo
r1912_07_16
r1912_07_22
r1912_10_18
r1912_10_26
r1912_11_10
r1912_12_03b
r1912_12_16
r1912_12_31
r1913_01_12
r1913_01_13
r1913_01_18
r1913_02_06
r1913_02_12
r1913_09_13
r1913_09_29
r1913_09_30
r1913_11_12
r1913_11_14
r1913_11_15
r1913_11_17
r1913_11_18
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r1913_12_04
r1913_12_05
r1913_12_09
r1913_12_10
r1913_12_11
r1913_12_13
r1913_12_14
r1913_12_15
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r1913_12_17
r1913_12_19
r1913_12_25
r1913_12_26
r1913_12_31
r1914_01_01
r1914_04_07
r1914_04_10
r1914_04_11
r1914_04_13
r1914_04_14
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r1914_04_28
r1914_05_01
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r1914_06_15
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r1914_06_21
r1914_07_07
r1914_07_08
r1914_07_13
r1914_07_15
r1914_10_03
r1914_11_19
r1914_11_20
r1914_11_21
r1914_12_13
r1915_01_02
r1915_01_10
r1915_01_18
r1915_01_20
r1915_01_22
r1915_01_23
r1915_01_24
r1915_05_27
r1915_06_02
r1915_06_19
r1915_07_03
r1915_07_08
r1915_07_11
r1915_07_31
r1915_08_02
r1915_08_03
r1915_08_05
r1915_08_08
r1917_01_20
r1917_01_23a
r1917_01_29
r1917_02_03
r1917_02_18
r1917_03_03
r1917_03_04
r1917_03_08
r1917_03_09
r1917_03_18
r1918_03_25
r1918_04_20
r1918_05_15
Talks_With_Sri_Aurobindo_1
The_Coming_Race_Contents

PRIMARY CLASS

Deity
Goddess
person
SEE ALSO

The_Mother
SIMILAR TITLES
Mahakali

DEFINITIONS

Mahakali in the higher planes appears usually with the golden colour.

Mahakali ::: the goddess of the supreme strength, one of the four leading Powers and Personalities of the Mother.

MAHAKALI. ::: Goddess of the supreme strength ; with her are all mights and spiritual force and severest austerity of lapas and swiftness to the battle and the victory and the laughter, the attahosya, that makes light of defeat and death and the powers of the ignorance. .*•



QUOTES [6 / 6 - 6 / 6]


KEYS (10k)

   3 Sri Aurobindo
   2 ?
   1 The Mother

NEW FULL DB (2.4M)

   3 Sri Aurobindo
   2 ?

1:uryam ugrata yuddhalipsattahasya - heroism, impetuosity, the urge towards battle, loud laughter (the attributes of Mahakali)
   ~ Sri Aurobindo, Glossary of terms,
2:Perhaps some of you have had relations with that Mahakali. She does not avenge herself, she never does harm to those who love her, she does not strike with epidemics the countries which do not show her sufficient respect and consideration. But she likes violence, she likes war and her justice is crushing. ~ The Mother, Questions And Answers 1950-1951,
3:The centre of the Mother's symbol represent the Divine Consciousness, the Supreme Mother, the Mahashakti.
   The four petals of the Mother's symbol represent the four Aspects or Personalities of the Mother; Maheshwari (Wisdom), Mahalakshmi(Harmony), Mahakali(Strength) and Mahasaraswati (Perfection).
   The twelve petals of the Mother's symbol represent; Sincerity, Humility, Gratitude, Perseverance, Aspiration, Receptivity, Progress, Courage, Goodness, Generosity, Equality, Peace.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html, [T5],
4:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
5:Four Powers Of The Mother
   In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests.
   Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.
   Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.
   Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.
   Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html,
6:There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [19],

*** NEWFULLDB 2.4M ***

1:uryam ugrata yuddhalipsattahasya - heroism, impetuosity, the urge towards battle, loud laughter (the attributes of Mahakali)
   ~ Sri Aurobindo, Glossary of terms,
2:Perhaps some of you have had relations with that Mahakali. She does not avenge herself, she never does harm to those who love her, she does not strike with epidemics the countries which do not show her sufficient respect and consideration. But she likes violence, she likes war and her justice is crushing. ~ The Mother, Questions And Answers 1950-1951,
3:The centre of the Mother's symbol represent the Divine Consciousness, the Supreme Mother, the Mahashakti.
   The four petals of the Mother's symbol represent the four Aspects or Personalities of the Mother; Maheshwari (Wisdom), Mahalakshmi(Harmony), Mahakali(Strength) and Mahasaraswati (Perfection).
   The twelve petals of the Mother's symbol represent; Sincerity, Humility, Gratitude, Perseverance, Aspiration, Receptivity, Progress, Courage, Goodness, Generosity, Equality, Peace.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html, [T5],
4:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
5:Four Powers Of The Mother
   In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests.
   Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.
   Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.
   Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.
   Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html,
6:There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [19],

IN CHAPTERS



  113 Integral Yoga


   97 Sri Aurobindo
   10 The Mother
   9 Nolini Kanta Gupta
   4 Satprem
   2 Nirodbaran
   2 A B Purani


   88 Record of Yoga
   5 The Mother With Letters On The Mother
   5 Collected Works of Nolini Kanta Gupta - Vol 03
   4 Questions And Answers 1954
   2 Twelve Years With Sri Aurobindo
   2 Evening Talks With Sri Aurobindo


0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Will that I should do so. But above all, I must have the
  Darshan of the World-Mother, Adya Shakti Mahakali.
  She will know what is best for me. Then how can I do

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Next is the domain of the Supermind with which the manifestation of the Divine starts. We have said it is the world of typal realities, of the first seed-realities, where the One and the Many are united and fused in each other, where the absolute unity of the Supreme maintains itself in undiminished magnitude and expresses and formulates itself perfectly in and through the original multiplicity. Here take birth the first personalities, absolute truth-forms of the Divine. Here are the highest gods, the direct formations of the Divine himself. Here are the Four Powers and Personalities of swara whom Sri Aurobindo has named after the Vaishnava terminology: (i) Mahavira, embodying the Brahmin quality of Knowledge and Light and wide Consciousness, (ii) Balarama, embodying the Kshatriya quality of Force and intense dynamism, (iii) Pradyumna, embodying the quality of love and beauty the Vaishya virtue of mutuality and harmony and solidarity, and (iv) Aniruddha, embodying the Sudra quality of competent service, of organisation and execution in detail. Corresponding with these Four there are the other Four Powers and Personalities of the Divine Mother war (i) Maheshwari, (ii) Mahakali, (iii) Mahalakshmi and (iv) Mahasaraswati. Next in the downward gradient comes the Overmind where the individualised powers and personalities of the Divine tend to become self-sufficient and self-regarding; their absolute unity is loosened and the lines of multiplicity begin to be more independent of each other, each aiming at a special fulfilment of its own. Still the veil that is being drawn over the unity is yet transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (vive dev) were indeed acknowledged to be but different names and forms of one supreme godhead (dev) it is the one god, says Rishi Dirghatamas, who is called multifariously whether as Agni or Yam a or Matariswan; it is the one god, again, who is described as having a thousand heads and a thousand feet. And yet they are separate entities, each has his own distinct and distinctive character and attri bute, each demands a characteristic way of approach and worship. The tendency towards an exclusive stress is already at work on this level and it is the perception of this truth that lies behind the term henotheism used by European scholars to describe the Vedic Religion.
  

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Brahmin is he who represents in his nature and character the principle and movement of knowledge, of comprehension and inclusion, of peace and harmonyall the qualities that are termed sttwic. A Brahmin does not fight, the very build of his consciousness prevents him from wounding and hurting; he has no enemy; even if he is attacked or killed, he does not raise his arm to protect himself (although Ramakrishna would prescribe even for him a modified or mollified mode of resisting the evil, hissing at least if not biting). The Biblical injunction, we know, is to present the other cheek too to the smiter. This is for those who follow the Brahminical discipline. But a Kshatriya, who in his nature and consciousness is a warrior, has another dharma; he is the armed guard of knowledge and truth, he is strength and force. He has to resist the evil in the name of the Lord, he has to raise his arm to strike. He is the instrument of Rudra and Mahakali. Does not the mighty goddess declare I draw the bow for Rudra, I hurl the arrow to slay the hater of the truth?4 If the Kshatriya does not follow his own dharma, but seeks to imitate the Brahmin, he brings about a confusion liable to disintegrate the society, he is then un-Aryan, inglorious, unworthy of heaven, deserving all the epithets which Sri Krishna heaped upon the dejected, depressed and confused Arjuna. So long as the world is held by brute force, so long as there is the sway of evil power over the material earth and the physical body, there will be the need to resist it physically: if I do not do it, other instruments will be found. I may say like Arjuna, overwhelmed with pity and grief, I shall not fight, but God and the cosmic deities may refuse my refusal and compel me to do what in my ignorance and wrong headedness I would not like to do.
  

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   We may illustrate here a little. At the apex of the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother)sa dvityam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, partpara. Next, this dual or biune or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purua line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. They embody the four major attri butes of the Divine in his relation to the created universe: Knowledge, Power, Love and skill in work. They also represent thus a divine fourfold order. The first embodies the Brahmin quality of large wisdom, wide comprehension, a vast consciousness; the second has the Kshatriya quality of force, dynamism, concentration and drive of energy; the third possesses the Vaishya quality of harmony, beauty, mutuality and the fourth has the Shudra quality of perfect execution, thoroughness in detailed working, order and arrangement.
  
   The higher Gods, like those, for example, envisaged in the Veda, may be considered each as an emanation of one or other of these Divine Aspects. They are dwellers of Swar or the Overmind. Varuna seems to be an emanation of Mahavira, a son of Maheshwari: for he is pre-eminently the god of the pure and vast consciousness who releases us from the triple bonds and shows us the winding way into the embrace of the infinite Mother. His associate, Mitra, is the lord of love and harmony, evidently an emanation of Pradyumna (or Mahalakshmi). Other gods of the same category are Bhaga and Soma. The Balarama or Mahakali aspect is manifested in Aryaman: Rudra being another form of the same. And Mahasaraswati (or Aniruddha) must have given birth to and inspired the Ribhus, who are artisans of divinity. The Puranic trinityBrahma, Vishnu and Shivawith lndra as the fourth member forms a parallel system embodying a similar conception.
  
  --
  
   We may try to illustrate by examples, although it is a rather dangerous game and may tend to put into a too rigid and' mathematical formula something that is living and variable. Still it will serve to give a clearer picture of the matter. Napoleon, evidently was a child of Mahakali; and Caesar seems to have been fashioned largely by the principle of Maheshwari; while Christ or Chaitanya are clearly emanations in the line of Mahalakshmi. Constructive geniuses, on the other hand, like the great statesman Colbert, for example, or Louis XIV, Ie grand monarque, himself belong to a family (or gotra, as we say in India) that originated from Mahasaraswati. Poets and artists again, although generally they belong to the clan of Mahalakshmi, can be regrouped according to the principle that predominates in each, the godhead that presides over the inspiration in each. The large breath in Homer and Valmiki, the high and noble style of their movement, the dignity and vastness that compose their consciousness affiliate them naturally to the Maheshwari line. A Dante, on the other hand, or a Byron has something in his matter and manner that make us think of the stamp of Mahakali. Virgil or Petrarch, Shelley or our Tagore seem to be emanations of Beauty, Harmony, LoveMahalakshmi. And the perfect artisanship of Mahasaraswati has found its especial embodiment in Horace and Racine and our Kalidasa. Michael Angelo in his fury of inspirations seems to have been impelled by Mahakali, while Mahalakshmi sheds her genial favour upon Raphael and Titian; and the meticulous care and the detailed surety in a Tintoretto makes us think of Mahasaraswati's grace. Mahasaraswati too seems to have especially favoured Leonardo da Vinci, although a brooding presence of Maheshwari also seems to be intermixed there.
  

06.05 - The Story of Creation, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The one indivisible Reality and its pure consciousness: that is the origin. This Supreme Consciousness chose to objectify himself, bring himself out of himself, witness himself in play the Upanishad says, the One wished to have a second, a companion to himself, sa dwityam aichhat. This power of self-objectification is a free-will given to the consciousness to move out of its original unified status and move abroad and away, as it liked. Thus the Supreme saw himself as his own power of self-manifestation, and that is the Mother Consciousness, Adya Shakti, Aditiconsciousness-power, who again in her forward creative urge expressed herself in the first four major Emanations (Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati). But this free urge, free to separate itself and proceed in an independent movement of self-expression and evolution precipitated itself immediately, almost as a logical consequence of its career of free choice, into the Denial, the Negation that is inconscience. So, against the Supreme, the Divine Consciousness, there stood out the utter unconsciousness: the Light disappeared into absolute Darkness. It was the result of a self-choice in the consciousness: but the end was the very opposite of consciousness.
  

07.31 - Images of Gods and Goddesses, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   I have seen some of these forms in the vital world and also in the mental world; they are truly creations of man. There is a Power from beyond that manifests, but in this triple world of Ignorance man creates God Himself in his own image and beings that appear there are more or less the outcome of the creative human thought. So at times we do have things that are truly frightful. I have seen formations that are so obscure, so un-understandable, so inexpressive! There are some divine beings that are treated worse than the others. Take, for example, this poor Mahakali. What has man made of her, wildly terrible, a nightmare beyond imagination! Such creations however live in a very inferior world, in the lowest vital world; and if there is anything there of the original being, it is such a far off reflection that it is hardly recognisable. And yet it is that which is pulled by the human consciousness. When, for example, an image is made and installed and the priest calls down into it a form, an emanation of a god, through an inner invocation there is usually a whole ceremony in this connectionif the priest is someone having the power of evocation, then the thing succeeds (what Ramakrishna did in the Kali temple). But generally priests are people with the commonest ideas and the most traditional training and education; when they think of the gods they give them attri butes and appearances which are popular, which belong normally to entities of the vital world, at best to mental formations but which do not represent in any way the truth of the beings behind. All the idols in temples or the household gods worshipped by the many are inhabited by beings who know only how to lead you to unhappiness and disaster. They are so far away from the divinity that one means to worship. There are certain family Kalis that are real monsters. I have even advised some to throw such an image into the Ganges to get rid of the evil influence emanating from it. But of course it is always the fault of man and not of the divinity. For man wishes so much to make his gods in his own image.
   ***

1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  The following day, Dr. Manilal had to face from the Mother such an unexpected thundering assault that we felt our hearts would stop with fear and consternation. It was Mahakali's wrath. I have never since seen her in such a fiery mood. Sri Aurobindo was lying quietly; the Mother came into the room and, standing by his bed, asked Dr. Manilal what he thought of the fracture. The doctor either purposely gave an evasive reply with some hesitation or did not consider the case serious. The Mother exploded, "Don't hide it! we know the truth," Then I saw something rare that I shall never forget. The Mother prostrated herself on the floor before Sri Aurobindo and, I believe, began to pray to him. From this supplication I could realise the gravity of the situation. Yet, she had shown no trace of it until then. Calm and solemn, Sri Aurobindo heard the silent prayer.
  

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  KALI, Mahakali,
  MAHALAKSHMI, MAHASARASWATI
  --
  
  The wrath of Mahakali manifests from time to time and acts all right, but the effect of it does not last because those who answer to the adverse force do not truly want to be cured they are not sincere.
  

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  I shall now finish this chapter with an account of my utter discomfiture in trying to argue with the Mother over a subject about which I had very little knowledge. The Mother was describing to Sri Aurobindo the physical features of the brothers of a particular family. At some point, I don't remember exactly when, I was foolish enough to contradict her. She replied, "Better keep quiet! You know nothing." The episode was over and I had forgotten all about it. But the surprise of surprises, later on the Mother called me out of Sri Aurobindo's room and putting her hand on my shoulder explained almost in an apologetic tone how I was wrong. I expressed my sincere regret for my interruption and said that I certainly did not mind her rebuke. I was indeed very much moved by her divine considerateness. If she would be rude or severe on occasions she once said that Sri Aurobindo was a gentleman, she was not we have seen her Mahakali aspect, freezing silence, ironical smile, cold look, her Mahalakshmi graciousness too was showered upon us often. For example, she used to give me, on my birthdays, a pair of fine dhotis from the stock meant for Sri Aurobindo. However hard she might appear outside, and it was unfortunately for us very necessary she is our true Mother and her only concern is to lead us to the Light.
  

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  7:Four great Aspects of the Mother four of her leading Powers and Personalities have stood in front in her guidance of this universe and in her dealings with the terrestrial play. One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness. Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace. The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things. Wisdom, Strength, Harmony, Perfection are their several attri butes and it is these powers that they bring with them into the world, manifest in a human disguise in their Vibhutis and shall found in the divine degree of their ascension in those who can open their earthly nature to the direct and living influence of the Mother To the four we give the four great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati.
  
  --
  
  9: Mahakali is of another nature. Not wideness but height, not wisdom but force and strength are her peculiar power. There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker. If her anger is dreadful to the hostile and the vehemence of her pressure painful to the weak and timid, she is loved and worshipped by the great, the strong and the noble; for they feel that her blows beat what is rebellious in their material into strength and perfect truth, hammer straight what is wry and perverse and expel what is impure or defective. But for her what is done in a day might have taken centuries; without her Ananda might be wide and grave or soft and sweet and beautiful but would lose the flaming joy of its most absolute intensities. To knowledge she gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way. Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas. Therefore with her is the victorious force of the Divine and it is by grace of her fire and passion and speed if the great achievement can be done now rather than hereafter.
  
  10:Wisdom and Force are not the only manifestations of the supreme Mother there is a subtler mystery of her nature and without it Wisdom and Force would be incomplete things and without it perfection would not be perfect. Above them is the miracle of eternal beauty, an unseizable secret of divine harmonies, the compelling magic of an irresistible universal charm and attraction that draws and holds things and forces and beings together and obliges them to meet and unite that a hidden Ananda may play from behind the veil and make of them its rhythms and its figures. This is the power of MAHALAKSHMI and there is no aspect of the Divine Shakti more attractive to the heart of embodied beings. Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi. For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make existence a rapture and a marvel; grace and charm and tenderness flow out from her like light from the sun and wherever she fixes her wonderful gaze or lets fall the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss. Magnetic is the touch of her hands and their occult and delicate influence refines mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
  
  --
  
  12:MAHASARASWATI is the Mother s Power of Work and her spirit of perfection and order. The youngest of the Four, she is the most skilful in executive faculty and the nearest to physical Nature. Maheshwari lays down the large lines of the worldforces, Mahakali drives their energy and impetus, Mahalakshmi discovers their rhythms and measures, but Mahasaraswati presides over their detail of organisation and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment. The science and craft and technique of things are Mahasaraswati's province. Always she holds in her nature and can give to those whom she has chosen the intimate and precise knowledge, the subtlety and patience, the accuracy of intuitive mind and conscious hand and discerning eye of the perfect worker. This Power is the strong, the tireless, the careful and efficient builder, organiser, administrator, technician, artisan and classifier of the worlds. When she takes up the transformation and new-building of the nature, her action is laborious and minute and often seems to our impatience slow and interminable, but it is persistent, integral and flawless. For the will in her works is scrupulous, unsleeping, indefatigable; leaning over us she notes and touches every little detail, finds out every minute defect, gap, twist or incompleteness, considers and weighs accurately all that has been done and all that remains still to be done hereafter. Nothing is too small or apparently trivial for her attention; nothing however impalpable or disguised or latent can escape her. Moulding and remoulding she labours each part till it has attained its true form, is put in its exact place in the whole and fulfils its precise purpose. In her constant and diligent arrangement and rearrangement of things her eye is on all needs at once and the way to meet them and her intuition knows what is to be chosen and what rejected and successfully determines the right instrument, the right time, the right conditions and the right process. Carelessness and negligence and indolence she abhors; all scamped and hasty and shuffling work, all clumsiness and a peu pres and misfire, all false adaptation and misuse of instruments and faculties and leaving of things undone or half done is offensive and foreign to her temper. When her work is finished, nothing has been forgotten, no part has been misplaced or omitted or left in a faulty condition; all is solid, accurate, complete, admirable. Nothing short of a perfect perfection satisfies her and she is ready to face an eternity of toil if that is needed for the fullness of her creation. Therefore of all the Mother s powers she is the most long-suffering with man and his thousand imperfections. Kind, smiling, close and helpful, not easily turned away or discouraged, insistent even after repeated failure, her hand sustains our every step on condition that we are single in our will and straightforward and sincere; for a double mind she will not tolerate and her revealing irony is merciless to drama and histrionics and self-deceit and pretence. A mother to our wants, a friend in our difficulties, a persistent and tranquil counsellor and mentor, chasing away with her radiant smile the clouds of gloom and fretfulness and depression, reminding always of the ever-present help, pointing to the eternal sunshine, she is firm, quiet and persevering in the deep and continuous urge that drives us towards the integrality of the higher nature. All the work of the other Powers leans on her for its completeness; for she assures the material foundation, elaborates the stuff of detail and erects and rivets the armour of the structure.
  

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #unset
  257
  the Second World War the Mothers War? Of Mahakali,
  Sri Aurobindo wrote: There is in her an overwhelming in-

1951-05-11 - Mahakali and Kali - Avatar and Vibhuti - Sachchidananda behind all states of being - The power of will - receiving the Divine Will, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
  object:1951-05-11 - Mahakali and Kali - Avatar and Vibhuti - Sachchidananda behind all states of being - The power of will - receiving the Divine Will
  author class:The Mother
  --
  
   Mother reads the passage about Mahakali (pp. 28-30) from The Mother by Sri Aurobindo.
  
   Are the stories told about the image of Mahakali true?
  
   What stories? Hundreds of stories are told, my child. Which stories are you speaking of? Which Mahakali? The images made of her, the statues? This is the human way of seeing things. She is not like that.
  
   I believe I have already told you once that there are the original beings in their higher reality and these are of a particular kind; then, as they manifest in more and more material regions, nearer and nearer the earth, they assume different forms and also multiply in a strange way. If you like, the beings Sri Aurobindo speaks of here belong to regions quite close to the Supermind, they are still in quite a clear and conscious contact with the supramental origin. These beings manifest also in what Sri Aurobindo calls the Overmind and there the form becomes as it were more marked, a little more precise and at the same time reduced in power and capacity. Then, from the Overmind they come down into the human mind, the terrestrial mind and there Take for instance this poor Mahakali; you have a multitude of Kalis, one more horrible than another; some are absolutely terrifying and horrifying, and they sometimes become quite repulsive beings who are exclusively human formations, that is, the outer form is given by human imagination, by the human minds capacity of formation. There may be within that a vague reflection of the force of Mahakali, but it is so diminished, deformed, dwarfed, brought within the range of human consciousness, that truly she can very well deny that it is she! I have seen all possible horrors by way of images representing Mahakali. Of the images we wont speak. If great artists have made them perhaps some beauty is still left, but as they are generally daubers, nothing remains. As for the images (statues or pictures) which have to be installed in a temple, a religious ceremony is performed, and if the priest or the assistant is a man with occult powers, even limited ones, he can, with his aspiration and through the ritual, bring a supraterrestrial consciousness into these forms. That is the principle; you are told, This is not a piece of wood, this is not a stone, this is not a picture; there is within it a force which the religious ritual has brought down and to this you may speak. This is right, but the nature of the priest must be known, his occult knowledge and also the forces with which he has an affinity. So, there may be many things in there. There is something (unless it is a stupid ignoramus who has performed the ceremony, one who has no power at all, has brought down nothing, made only a show but this is rather rare; I cant say it happens frequently, it is quite rare), generally there is something, but then the nature, the quality of this something, you know this varies infinitely and it is sometimes a little disturbing. I gave the example of Mahakali, because the conception of Mahakali in the human consciousness is especially horrible. When one goes to other divinities like Mahasaraswati, for instance, to whom all kinds of artistic, literary and other capacities are ascribed, it is no longer so terrible. But Mahakali particularly Their conception of power, force, warlike energy is so terrible that what they bring down is indeed a little dangerous for those who worship it. I have heard innumerable stories since my coming to India. I have been put in touch with innumerable images and have known many people who had in their homes a Kali they worshipped and to whom, sometimes, quite dreadful things had happened. I always put them on their guard, I told them, Dont think at all that Mahakali is responsible for your misfortunes, for she is not responsible for them. But it is likely that the Kali you have in your home must be harbouring some vindictive being, probably one very jealous, extremely wilful and with a very strong spirit of vengeance, and as you have faith and as it is generally a vital power, there may be truly dangerous consequences. I have known people who, after having had all kinds of unfortunate experiences, have taken the statue of Mahakali and thrown it into the Ganges. If at the same time they could acquire a certain freedom of spirit, all the damage would disappear, but some of them are so frightened of what they have done that the bad effects continue.
  
  --
  
   Anyway, this is a digression. Let us come back to our subject. In the earth atmosphere there is indeed a Kali who deals with earthly things and is somewhat, one cannot say independent, yet not quite the expression of Mahakali; but she is altoge ther obedient to her and has her major qualities. They are diminished in power and efficacy, but they exist, and the beauty of her nature is there. Perhaps some of you have had relations with that Mahakali. She does not avenge herself, she never does harm to those who love her, she does not strike with epidemics the countries which do not show her sufficient respect and consideration. But she likes violence, she likes war and her justice is crushing.
  

1954-06-30 - Occultism - Religion and vital beings - Mothers knowledge of what happens in the Ashram - Asking questions to Mother - Drawing on Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
  
  Mother, for instance, on certain days of the year we have Lakshmi-puja, Mahakali-puja, and all that
  

1954-08-11 - Division and creation - The gods and human formations - People carry their desires around them, #Questions And Answers 1954, #The Mother, #Integral Yoga
  
  Some of the gods are more ill-treated than others. For example, that poor Mahakali, you know, what things are done to her! It is so frightful, it is unimaginable! But this form lives only in a very low world yes, in the lowest vital; and what it possesses of the original being is something a reflection so remote from the origin that it is unrecognisable. However, usually, it is this that is attracted by human consciousness. And when an idol is made, you see, and the priest brings down a formwhen the ceremony takes place in a regular manner, he puts himself in an inner state of invocation and tries to bring down a form or an emanation of the godhead into the idol in order to give it a powerif the priest is truly a man with a power of invocation, he can succeed. But usually there are exceptions to everything but usually these people have been educated in the common ideas according to tradition. And so, when they think of the godhead whom they are invoking, they think of all the attri butes and appearances that have been given to it, and the invocation is usually addressed to entities of the vital world or at best to those of the mental world, but not to the Being itself. And it is these small entities which manifest in one idol or another. All these idols in small temples or even in familiessome people have their little shrines, you know, in their homes and keep an image of the godhead they worship these entities manifest in them; sometimes the consequences are rather unfortunate, for these forms are precisely so remote from the original godhead that they are awkward formations. Some of those Kalis they worship in certain families are veritable monsters!
  

1954-08-18 - Mahalakshmi - Maheshwari - Mahasaraswati - Determinism and freedom - Suffering and knowledge - Aspects of the Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
  
  Take, for example, the instance of Kali. If Kali decides that she is going to intervene and the Mahashakti, who has naturally a much more total and general vision of things, sees that the moment for intervention is not opportune or that it is too soon, well, she can very easily put a pressure upon Mahakali and tell her, Keep quiet. And the other is obliged to keep quiet; and yet she acts quite independently.
  
  But why doesnt she let Mahakali act? For here he says that if Mahakali intervenes what would have taken centuries can take place now.
  
  I say it is for this that Mahakali is there and does her work. But Mahakali has a particular way of seeing the work; and when one has the total vision, one can see that this, you know She sees only her side of the work, and when one sees the whole, one may say, Ah, no, this is not quite the time! (Silence)
  

1954-09-15 - Parts of the being - Thoughts and impulses - The subconscient - Precise vocabulary - The Grace and difficulties, #Questions And Answers 1954, #The Mother, #Integral Yoga
  
  Mother, is the blow which comes Mahakalis?
  
  --
  
  If you swallow a poison and are poisoned, it wont be Mahakalis fault. It is you who will have swallowed the poison. If one puts oneself into absolutely ridiculous conditions, one is in a state in which one is bound to break ones head or arm or back; because you are not in a state of true equilibrium, you cant accuse the divine forces. It is the normal mechanical consequence of the stupidity committed, of the inner state.
  
  What is the nature of Mahakalis blow?
  

1955-03-26, #Agenda Vol 01, #unset, #Kabbalah
  
   Mother, once more I come to ask you for Mahakalis1 intervention. After a period when everything seemed much better, I again awake to impossible mornings when I live badly, very badly, far from you, incapable of calling you and, whats more, of feeling your Presence or your help.
  
  --
  
   Mother, without Mahakalis grace, I shall never be able to get out of this mechanical round, to shatter these old formations, ever the same, which keep coming back. Mother, I beg of you, help. me to BREAK this shell in which I am suffocating. Deliver me from myself, deliver me in spite of myself. Alone, I am helpless; sometimes I cannot even call you! May your force come and burn all my impurities, shatter my resistances.
  
  --
  
   Mahakali: the eternal Mother in her warrior aspect, She who severs the heads of the demons.
  

1964-01-04, #Agenda Vol 05, #unset, #Kabbalah
  
   There are four aspects or "sides" of the universal Mother: Maheshwari (the supreme Mother), Mahakali (the warrior aspect and the aspect of love), Mahalakshmi (the aspect of harmony and beauty), and Mahasaraswati (perfection in the arts and in work).
  

1967-11-29, #Agenda Vol 08, #unset, #Kabbalah
  
   The body itself has more than an impression, its a sort of knowledgemore than a knowledge, its, well, a fact: there are lots and lots of beings, forces, personalities that manifest through it, at times even several at once. Thats a very common experience. For instance, the experience that Sri Aurobindo is here, and that he speaks and sees, with his own way of seeing (piercing and ironic gesture) and his way of expressing himself that happens very often. Often too, its Durga, or Mahakali, or very often. Often, what manifests is a being from very high up, very permanentvery permanentand then there comes into the being a sort of absoluteness. At times, its beings from a nearby plane trying to make themselves felt, to express themselves, but thats under control.
  

1972-01-12, #Agenda Vol 13, #The Mother, #Integral Yoga
  
   They must be Mahakali, Maheshwari, Mahalakshmi, and Mahasaraswati.
  

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Sri Aurobindo: The best is to have the Mahasaraswati and Maheshwari aspects working. Formerly I used to work in that way. Many would not be able to bear Mahakali only a few can pull with impunity. All the four aspects have to be harmonised in us. The ideal condition is to have in front any one aspect of the Power that is necessary for action, with the three others behind it.
  

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Disciple: That makes the conflict between the Devas and the Asuras as represented in the Puranas very realistic even for our times. Because generally the Devas used to get beaten by the Asuras and run for protection to Mahakali or Rudra or Vishnu.
  

2.2.7.01 - Some General Remarks, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
  
  By the way what is this story about my four or five hours concentration a day for several years before anything came down? Such a thing never happened, if by concentration you mean laborious meditation. What I did was four or five hours a day pranayamwhich is quite another matter. And what flow do you speak of? The flow of poetry came down while I was doing pranayam, not some years afterwards. If it is the flow of experiences, that did come after some years, but after I had stopped the Pranayam for a long time and was doing nothing and did not know what to do or where to turn once all my efforts had failed. And it came as a result not of years of Pranayam or concentration, but in a ridiculously easy way, by the grace either of a temporary guru (but it wasnt that, for he was himself bewildered by it) or by the grace of the eternal Brahman and afterwards by the the grace of Mahakali and Krishna. So dont try to turn me into an argument against the Divine; that attempt will be perfectly ineffective.
  

2.3.04 - The Mother's Force, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  211
   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
  5 June 1936

2.3.06 - The Mother's Lights, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  The Golden Light of Mahakali
  Today at Pranam I saw a light like a golden thread coming from the Mother to me, but it vanished in a short time. Once
  --
  
  It is also the light of Mahakali above the mind. The golden light is also often seen emanating from the Mother like the white
  17 September 1933

2.3.07 - The Mother in Visions, Dreams and Experiences, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  The black Kali form is a manifestation on the vital plane of
   Mahakali - but Mahakali herself in the Overmind is golden.
  
  What you saw was the Mother herself in her body of light with the Mahakali power in her, but not the actual form of Mahakali.
  
  --
  The cobra is an emblem of Nature-Energy - golden = the higher
  Truth-Nature - many hoods = many powers. Red is probably a sign of Mahakali power. The cobra covering the head with its
  23 January 1937 hoods is a symbol of sovereignty.

2.3.08 - The Mother's Help in Difficulties, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  *
  At 4.30 in the afternoon, while serving vegetables in the Dining Room, I suddenly fell into a very unhappy condition. My consciousness entered into a world of obscurity and uneasiness and wild vital forces. Innumerable hostile suggestions pierced my helpless consciousness. Then the form of X appeared and he threatened me, saying that my fate would be the same as his - I would have to leave the Asram. Later, while in this condition I passed by Y's room and felt that the Mahakali forces of the Mother were around me; I also felt that her very name would create fear in the hostile forces. As I thought of her with feeling, suddenly all was clear.
  
  
  It is the Force that attacks everyone in the Asram who can at all be attacked in this way - the X form is merely an appearance which it took for the sake of having a more concrete effect. It is a vital violence which suggests always a catastrophic breaking of the personal sadhana or of my work. Such a Force is naturally met by the power of Mahakali. You felt it while passing Y's room because it is always there with Y, and it is by that that he meets the suggestions of this Force when it comes. The Mother's name
  

2.3.3 - Anger and Violence, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  It [the equivalent of anger in the higher nature] is a rudra power of severity and indignation (in the deepest sense of the word) against what should not be the warrior force of Mahakali in combating the Asura.
  ***

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  5) One who takes the blows of Mahakali with joy as a means of discovering his faults and increasing in light and strength and purity is a sheep and unworthy of disciplehoodone who responds to the quietest pressure to change by revolt and persisting in his errors is a strong man and a mighty adhar and a noble disciple on the way to perfection.
  

27.03 - The Great Holocaust - Chhinnamasta, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
  
   Mahakali has started her work of preparation, of elimination - of destruction and dissolution - to clear the path of Mahalakshmi and Mahasaraswati, - the infinite, love and compassion of Maheshwari sanctions and supports it. The new creation, the new world that Mother built and is still building with so much love and care is ready - ready to manifest, to reveal itself in the material field, waiting for materialising on earth, but earth is not yet ready, rather man is not yet ready, he still refuses it, clings to its old dead world - and clings fast to it - he loves this game of falsehood and croockedness. Perhaps truth is too bright too compelling for his egoistic nature and obscure make-up - so he denies, obstructs as much as he can the new consciousness, the new reality. Mother out of her infinite love tried to take this denial on her own self, tried to convince and change as many elements as was possible - then, when nothing more could be done She withdrew leaving the field to her other aspect to do what was unavoidable - the breaking up of the old rigid world. It is a necessity for the ultimate good of earth and even man.
  

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