classes ::: Deity, Being, person, Goddess, God,
children :::
branches ::: Mahakali

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object:Mahakali
object:Kali
class:Deity
class:Being
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



Sri Aurobindo, The Mother With Letters On The Mother, The_Four_Powers_of_the_Mother

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.



see also ::: The Mother


class:Goddess
class:God


see also ::: The_Mother

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO

The_Mother

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
0_1955-03-26
0_1964-01-04
0_1967-11-29
0_1972-01-12
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
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
7_-_Yoga_of_Sri_Aurobindo
Conversations_with_Sri_Aurobindo
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Talks_With_Sri_Aurobindo_1

PRIMARY CLASS

Being
Deity
God
Goddess
person
SIMILAR TITLES
Mahakali

DEFINITIONS


TERMS STARTING WITH

Mahakali Mahasarasvati tapas (Mahakali Mahasaraswati tapas) —Mahakali the force of Mahakali-Mahasarasvati, a reconciliation of active and passive tapas in which the swiftness of Mahakali is one with the perfection of Mahasarasvati.Mah Mahakali akali pravr pravrtti

Mahakali ::: one of the four personalities of the sakti or devi: the Mahakali goddess of strength and swiftness, who is the "inhabitant" occupying the Mahasarasvati "continent" in the harmony of the aspects of daivi prakr.ti, and whose manifestation in the temperament (Mahakali bhava) brings the force (Mahakali tapas) needed for the rapid achievement of the divine work; sometimes short for Mahakali bhava.Mah Mahakali akali bhava

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. .*

Afa/ifliflh' and Kdh are not the same. Kali is a lesser form.

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



TERMS ANYWHERE

akali-Mahasarasvati bhava (Mahakali-Mahasaraswati bhava) ::: the Mahakali-Mahasarasvati temperament, a combination of Mahakali bhava and Mahasarasvati bhava.Mah Mahakali-Mahasarasvati akali-Mahasarasvati prakr.ti-aṁsa (Mahakali-Mahasaraswati

akali-Mahasarasvati (Mahakali-Mahasaraswati; Mahakali Mahasaraswati) ::: the combination of Mahakali (bhava) and Mahasarasvati (bhava), in which Mahakali "imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way". For Sri Aurobindo"s sadhana as documented in the Record of Yoga, this was the most important of the various

akali-sakti (Mahakali-shakti) ::: the Mahakali aspect of the divine sakti as it manifests in the human temperament.Mah Mahakali

akali tapas ::: the victorious force of Mahakali.

alaks.mi-Mahakali (Mahalaxmi-Mahakali) ::: the combination of Mahalaks.mi (bhava) and Mahakali (bhava), in which Mahalaks.mi"teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure" and Mahakali "brings to beauty and harmony a high and mounting movement".Mah Mahalaksmi-Mahasarasvati

ama-Aniruddha (Balarama-Aniruddha; Balaram-Aniruddha) ::: the combination of the Balarama and Aniruddha aspects of the fourfold isvara, corresponding to the Mahakali-Mahasarasvati combination of the aspects of the sakti; the temperament proper to this combination (short for Balarama-Aniruddha bhava).Balar Balarama-Aniruddha ama-Aniruddha bha bhava v̄a (Balarama-Aniruddha bhava; Balaram-)

asarasvati-Mahakali (Mahasaraswati-Mahakali) ::: same as Mahakali-Mahasarasvati.Mah Mahasarasvati-Mahesvari

asarasvati (Maheshwari-Mahasaraswati) ::: the combination of Mahesvari (bhava) and Mahasarasvati (bhava), characterised by a "slow and regular unhasting pressure" favourable to luminous and effective vijñana, but lacking in the intensity of the Mahakali energy.Mahesvari-Mah Mahesvari-Mahasarasvati asarasvati ssanti anti (Maheshwari-Mahasaraswati shanti)

at.t.ahasya (attahasya; attahasyam) ::: loud laughter, "the laughter that attahasya makes light of defeat and death and the powers of the ignorance", an element of Mahakali bhava or Can.d.ibhava, and the principal form of devihasya.

ava (Mahalakshmi bhava; Mahaluxmi bhava) ::: the Mahalaks.mi aspect of devibhava; the temperament of Mahalaks.mi, the personality of the sakti or devi who "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".Mah Mahalaksmi-Mahakali

ava ::: the combination of all four aspects of daivi prakr.ti, in which Mahakali is the "inhabitant" of the Mahasarasvati"continent" on the basis of the calm of Mahesvari and with the colouring of Mahalaks.mi. quaternary d dasya

Balarama (Balarama; Balaram) ::: the aspect of the fourfold isvara Balarama whose sakti is Mahakali, corresponding to the ks.atriya who represents the cosmic principle of Power in the symbolism of the caturvarn.ya; his qualities include "strength, grandeur, rushing impetuosity, overbearing courage" and he is identified with Rudra2.Balar Balarama-Aniruddha

bhava ::: becoming; state of being (sometimes added to an adjective to bhava form an abstract noun and translatable by a suffix such as "-ness", as in br.hadbhava, the state of being br.hat [wide], i.e., wideness); condition of consciousness; subjectivity; state of mind and feeling; physical indication of a psychological state; content, meaning (of rūpa); spiritual experience, realisation; emotion, "moved spiritualised state of the affective nature"; (madhura bhava, etc.) any of several types of relation between the jiva and the isvara, each being a way in which "the transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identified with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher"; attitude; mood; temperament; aspect; internal manifestation of the Goddess (devi), in . her total divine Nature (daivi prakr.ti or devibhava) or in the "more seizable because more defined and limited temperament" of any of her aspects, as in Mahakali bhava; a similar manifestation of any personality or combination of personalities of the deva or fourfold isvara, as in Indrabhava or Aniruddha bhava; in the vision of Reality (brahmadarsana), any of the "many aspects of the Infinite" which "disclose themselves, separate, combine, fuse, are unified together" until "there shines through it all the supreme integral Reality"; especially, the various "states of perception" in which the divine personality (purus.a) is seen in the impersonality of the brahman, ranging from the "general personality" of sagun.a brahman to the "vivid personality" of Kr.s.n.akali. bh bhavasamrddhi

bhava (Mahakalibhava; Mahakali bhava) ::: the Mahakali aspect of devibhava; the temperament of Mahakali, the personality ... of the sakti or devi who "embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force".Mah Mahakali akali ks ksiprakarita

Mahakali Mahasarasvati tapas (Mahakali Mahasaraswati tapas) —Mahakali the force of Mahakali-Mahasarasvati, a reconciliation of active and passive tapas in which the swiftness of Mahakali is one with the perfection of Mahasarasvati.Mah Mahakali akali pravr pravrtti

Mahakali ::: one of the four personalities of the sakti or devi: the Mahakali goddess of strength and swiftness, who is the "inhabitant" occupying the Mahasarasvati "continent" in the harmony of the aspects of daivi prakr.ti, and whose manifestation in the temperament (Mahakali bhava) brings the force (Mahakali tapas) needed for the rapid achievement of the divine work; sometimes short for Mahakali bhava.Mah Mahakali akali bhava

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

Can.d.ibhava (Chandibhava; Chandi bhava; Chandibhavah) ::: "the Candibhava force of Kali manifest in the temperament" (see Kali), a term used early in the Record of Yoga for devibhava or daivi prakr.ti, sometimes referring to a combination of the four personalities of the divine sakti with Mahakali as the dominant aspect, sometimes referring specifically to the force of Mahakali and almost equivalent to Mahakali bhava.

cheshwarabhavah sarvakarmasamarthyam) ::: heroism, impetuosity, the urge towards battle, loud laughter, compassion, sovereignty, capacity for all action: the four specific attributes of Mahakali and the three attributes common to all four aspects of daivi prakr.ti. savaso napatah savaso

devibhava (devibhava; devi-bhava; devi bhava) ::: the devi or divine devibhava sakti manifest in the temperament in a combination of her four aspects (Mahesvari, Mahakali, Mahalaks.mi and Mahasarasvati), another term for daivi prakr.ti, gradually replacing the earlier Can.d.ibhava.

. iprakarita (Mahakali kshiprakarita) ::: the swiftness in action of Mahakali.Mah Mahakali-Mahasarasvati

Kalibhava (Kalibhava; Kali-bhava; Kali bhava) ::: the forceful temKalibhava perament of Kali, sometimes equivalent to Can.d.ibhava or Mahakali bhava; oneness with Kali as the universal prakr.ti or sakti, a state dependent on liberation from the ego (ahaṅkara-mukti-siddhi) in which "the form of the egoistic consciousness with a name attached to it is repelled whenever it throws its shadow on the central consciousness", leading to "entire possession of the world in subjective unity" by the jiva-prakr.ti.

Krishna, Mahakali, Radha or else of other superhuman beings ; there is another in which they indicate the aura around objects or living persons — and that does not exhaust the list of possi- bilities.

.M3 ::: a combination of three of the four aspects of daivi prakr.ti (e.g.,Mahesvari, Mahakali and Mahasarasvati).

.M4 ::: a combination of all four aspects of daivi prakr.ti: Mahesvari,Mahakali, Mahalaks.mi and Mahasarasvati; same as quadruple bhava.

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. .*

Afa/ifliflh' and Kdh are not the same. Kali is a lesser form.

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


Mahasarasvati bhava (Mahasaraswati bhava) ::: the MahasarasvatiMahasarasvati aspect of devibhava; the temperament of Mahasarasvati, the personality of the sakti or devi who "is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things".Mah Mahasarasvati-Mahakali

Mahasarasvati (Mahasaraswati) ::: one of the four personalities of the sakti or devi: the goddess of skill and work, whose manifestation in the temperament (Mahasarasvati bhava) is the "continent" occupied by the force of Mahakali in the intended combination of the aspects of daivi prakr.ti; sometimes short for Mahasarasvati bhava.

(Maheshwari-MahaluxmiMahasaraswati) ::: the combination of Mahesvari (bhava), Mahalaks.mi (bhava) and Mahasarasvati (bhava), three of the four aspects of daivi prakr.ti or devibhava, with Mahakali (bhava), the aspect of strength and swiftness, "contained and dominated" by the others.Mahesvari-Mah Mahesvari-Mahasarasvati

"method chosen for preparation" was that of Mahasarasvati ::: "the method chosen for fulfilment" was "Mahakali"s in the Mahasaraswati mould", on "the basis of hidden calm & self-possession" provided by Mahesvari and strongly coloured by Mahalaks.mi.Mah Mahakali-Mahasarasvati

MK ::: abbreviation of Mahakali.

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 embo&es 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 per- fection in all things. Wisdom, Strength, Harmony, Perfection are their several attributes and it Is these powers that they bring with them into the world. To the four we give the four great names, Maheshvari, Mahakali, Mabalakshmi, Mahasarasvati.

prakriti-angsha) ::: a portion of universal Nature expressing the Mahakali-Mahasarasvati combination of the aspects of the divine sakti.

sakti (shakti) ::: force, power; capacity; the supreme Power, the "Consakti scious Force which forms and moves the worlds", the goddess (devi) who is "the self-existent, self-cognitive Power of the Lord" (isvara, deva, purus.a), expressing herself in the workings of prakr.ti; any of the various aspects of this Power, particularly Mahesvari, Mahakali,Mahalaks.mi or Mahasarasvati, each corresponding to an aspect of the fourfold isvara and manifesting in an element of devibhava or daivi prakr.ti; the soul-power which reveals itself in each element of the fourfold personality (brahmasakti, ks.atrasakti, vaisyasakti and sūdrasakti); "the right condition of the powers of the intelligence, heart, vital mind and body", the second member of the sakti catus.t.aya; the sakti catus.t.aya as a whole; spiritual force acting through the siddhis of power. sakti catustaya sakti

sauryam ugrata yuddhalipsat.t.ahasyaṁ ::: heroism, impetuosity, the urge towards battle, loud laughter (the attributes of Mahakali).

saurya (shaurya; sauryam) ::: heroism, courage, might; an element of Mahakali bhava or Can.d.ibhava.

tapas ::: "concentration of power of consciousness"; will-power; the force that acts through aisvarya, isita and vasita, or the combination of these siddhis of power themselves, sometimes listed as the fourth of five members of the vijñana catus.t.aya; the divine force of action into which rajas is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti, a power "which has no desire because it exercises a universal possession and a spontaneous Ananda .. of its movements"; the force manifested by an aspect of daivi prakr.ti (see Mahakali tapas, Mahasarasvati tapas); (also called cit-tapas)"infinite conscious energy", the principle that is the basis of tapoloka; limited mental will and power. Tapas is "the will of the transcendent spirit who creates the universal movement, of the universal spirit who supports and informs it, of the free individual spirit who is the soul centre of its multiplicities. . . . But the moment the individual soul leans away from the universal and transcendent truth of its being, . . . that will changes its character: it becomes an effort, a straining". tapas ananda

tapatya ::: (in 1913-16) a form of tapas, sometimes associated with Mahakali bhava and with a "higher rudra intensity of knowledge, action, ananda", described in its true form as sasraddha sakti, a "selffulfilling force which is sure beforehand of its result", though there is also a "disinterested and instrumental Tapatya not depending on faith in the results"; an instance of the use of such a force; (in 1917-19) a form of intellectual / mental tapas intermediate between tapastya and tapata, defined as "the straining to know and fulfil" which, when desire is eliminated, remains "as an illegitimate prolongation and stress of what is received in the ideality . . . bringing false stress and falsification . of values".

. ti (daivi prakriti) ::: divine nature, the third member of the sakti catus.t.aya, also called devibhava or (at an earlier stage)Can.d.ibhava; the divinising of human nature by calling in the divine Power (sakti) "to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy". In this process, four aspects of the sakti are manifested and combined: Mahesvari, the sakti of wideness and calm; Mahakali, the sakti of strength and swiftness; Mahalaks.mi, the sakti of beauty, love and delight; and Mahasarasvati, the sakti of skill and work.

. tti (Mahakali pravritti) ::: the dynamism of Mahakali.Mah Mahakali-sakti

ugrata ::: forcefulness, impetuosity, violence, vehemence; an element ugrata of Mahakali bhava or Can.d.ibhava.

with her foot on the Divine itself ::: then she comes to herself and the struggle and destruction are over"; the Goddess (devi) into whose undivided consciousness-force (cit-sakti) "our divided & unequal individual force of action & thought" is to be renounced in order "to 86 replace our egoistic activities by the play in our body of the universal Kali and thus exchange blindness & ignorance for knowledge and ineffective human strength for the divine effective Force"; the sakti carrying out the lila according to the pleasure of the isvara, the second member of the karma catus.t.aya; sometimes the same as Mahakali.

yide Mahakali.

yuddhalipsa ::: the urge towards battle, an element of Mahakali bhava yuddhalipsa or Can.d.ibhava.



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   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],

*** WISDOM TROVE ***

*** 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 [122/122]



  113 Integral Yoga


   98 Sri Aurobindo
   10 The Mother
   8 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 The Synthesis Of Yoga
   2 Evening Talks With Sri Aurobindo


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

0 1955-03-26, #Agenda Vol 01, #unset, #Zen
   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.
   I dont know what mud is stirring about in me, but everything is obscured, and I cannot dissociate myself from these vital waves.
   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.
   Signed: Bernard2
   Mahakali: the eternal Mother in her warrior aspect, She who severs the heads of the demons.
   Such was our old, meaningless name (except for its Germanic root: 'hard bear') until a certain March 3, 1957, when Mother named us Sat-prem ('the one who loves truly').

0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   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).
   We give the complete passage in Addendum.

0 1967-11-29, #Agenda Vol 08, #The Mother, #Integral Yoga
   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.
   The body is used to it, you understand.

0 1972-01-12, #Agenda Vol 13, #The Mother, #Integral Yoga
   They must be Mahakali, Maheshwari, Mahalakshmi, and Mahasaraswati.
   Yes, but I dont mean the popular deities. Sri Aurobindo gave each one a special significance.

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 attribute, 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.
   The next stage of devolution is the Mind proper. There or perhaps even before, on the lower reaches of the Overmind, the gods have become all quite separate, self-centred, each bounded in his own particular sphere and horizon. The overmind gods the true godsare creators in a world of balanced or harmoniously held difference; they are powers that fashion each a special fulfilment, enhancing one another at the same time (parasparam bhvayantah). Between the Overmind and the Mind there is a class of lesser godsthey have been called formateurs; they do not create in the strict sense of the term, they give form to what the anterior gods have created and projected. These form-makers that consolidate the encasement, fix definitely the image, have most probably been envisaged in the Indian dhynamrtis. But in the Mind the gods become still more fixed and rigid, stereotyped; the mental gods inspire exclusive systems, extreme and abstract generalisations, theories and principles and formulae that, even when they seek to force and englobe all in their cast-iron mould, can hardly understand or tolerate each other.

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.
   Rig Veda, IX. 126

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.
   Another tradition gives the Four Supernals as (1) Light or Consciousness, (2) Truth or Knowledge, (3) Life and (4) Love. The tradition also says that the beings representing these four fundamental principles of creation were the first and earliest gods that emanated from the Supreme Divine, and that as they separated themselves from their source and from each other, each followed his own independent line of fulfilment, they lost their divinity and turned into their oppositesLight became obscurity, Consciousness unconsciousness or the inconscient, Truth became falsehood and Knowledge ignorance, Life became death and finally Love and Delight became suffering and hatred. These are the fallen angels, the Asuras that deny their divine essence and now rule the world. They have possessed mankind and are controlling earthly existence. They too have their emanations, forces and beings that are born out of them and serve them in their various degrees of power. Men talk and act inspired and impelled by these beings and when they do so, they lose their humanity and become worse than animals.
  --
   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.
   For it must be remembered that the human soul after all is not a simple and unilateral being, it is a little cosmos in itself. The soul is not merely a point or a single ray of light come down straight from its divine archetype or from the Divine himself, it is also a developing fire that increases and enriches itself through the multiple experiences of an evolutionary progressionit not only grows in height but extends in wideness also. Even though it may originally emanate from one principle and Personality, it takes in for its development and fulfilment influences and elements from the others also. Indeed, we know that the Four primal personalities of the Divine are not separate and distinct as they may appear to the human mind which cannot understand distinction without disparity. The Vedic gods themselves are so linked together, so interpenetrate one another that finally it is asserted that there is only one existence, only it is given many names. All the divine personalities are aspects of the Divine blended and fused together. Even so the human soul, being a replica of the Divine, cannot but be a complex of many personalities and often it may be difficult and even harmful to find and fix upon a dominant personality. The full flowering of the human soul, its perfect divinisation demands the realisation of a many-aspected personality, the very richness of the Divine within it.

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.
   It was a dead silence, more silent than Death and more dead than Silence itself. And it was utter helplessness and hopelessness. The Divine Consciousness Aditisaw the terrible line of destiny that freedom had taken and ended in: she could stand it no longer and a cry went out for succour, for help. And the answer came immediate, a ray shot down from the one Supreme Consciousness and entered into the womb of Inconscience. Lo, the miracle, Matter was born, the first creation, the first manifestation of the Supreme Grace. Matter holds in it the spark of consciousness that is to grow and unfold itself, shine more and more into the enveloping gloom of Inconscience, illumining it farther and farther, pushing its frontiers ever backward and away.

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 attributes 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.
  Our working hours as attendants were divided according to individual preference. Purani chose the oddest hour of 12 midnight, but most convenient for the rest of us. As for the work, there was, to begin with, very little to do since Sri Aurobindo was to remain flat on his back in bed, without making any movement. Only someone had always to be near at hand in case he needed anything. The attendance by the entire team was required only at particular times, if, for instance, the body needed some adjustment after a long stay in one position. He who had had the Mother as the sole companion, and Champaklal as the only attendant, now had to admit others into his sanctum. Circumstances broke down the barriers of solitude and forced upon him a new pattern of life.

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 July 1935

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.
  [7] La Jeunesse Sportive de l'Ashram de Sri Aurobindo.

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 attributes 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.
  8:Imperial MAHESHWARI is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother s eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient and unalterable in her will she deals with men according to their nature and with things and happenings according to their force and the truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away from her into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet has she more than any other the heart of the universal Mother For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
  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.
  11:And yet it is not easy to meet the demand of this enchanting Power or to keep her presence. Harmony and beauty of the mind and soul, harmony and beauty of the thoughts and feelings, harmony and beauty in every outward act and movement, harmony and beauty of the life and surroundings, this is the demand of Mahalakshmi. Where there is affinity to the rhythms of the secret world-bliss and response to the call of the AllBeautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she consents to abide. But all that is ugly and mean and base, all that is poor and sordid and squalid, all that is brutal and coarse repels her advent. Where love and beauty are not or are reluctant to be born, she does not come; where they are mixed and disfigured with baser things, she turns soon to depart or cares little to pour her riches. If she finds herself in men's hearts surrounded with selfishness and hatred and jealousy and malignance and envy and strife, if treachery and greed and ingratitude are mixed in the sacred chalice, if grossness of passion and unrefined desire degrade devotion, in such hearts the gracious and beautiful Goddess will not linger. A divine disgust seizes upon her and she withdraws, for she is not one who insists or strives; or, veiling her face, she waits for this bitter and poisonous devil's stuff to be rejected and disappear before she will found anew her happy influence. Ascetic bareness and harshness are not pleasing to her nor the suppression of the heart's deeper emotions and the rigid repression of the soul's and the life's parts of beauty. For it is through love and beauty that she lays on men the yoke of the Divine. Life is turned in her supreme creations into a rich work of celestial art and all existence into a poem of sacred delight; the world's riches are brought together and concerted for a supreme order and even the simplest and commonest things are made wonderful by her intuition of unity and the breath of her spirit. Admitted to the heart she lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpasses all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.
  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.
  13: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 other Powers of the universe. But human nature bounded, egoistic and obscure is inapt to receive these great Presences or to support their mighty action. Only when the Four have founded their harmony and freedom of movement in the transformed mind and life and body, can those other rarer Powers manifest in the earth movement and the supramental action become possible. For when her Personalities are all gathered in her and manifested and their separate working has been turned into a harmonious unity and they rise in her to their supramental godheads, then is the Mother revealed as the supramental Mahashakti and brings pouring down her luminous transcendences from their ineffable ether. Then can human nature change into dynamic divine nature because all the elemental lines of the supramental Truth-consciousness and Truth-force are strung together and the harp of life is fitted for the rhythms of the Eternal.

1.11 - The Kalki Avatar, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  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.
   These things should never be touched unless one has at least the first elements of occult knowledge. Unfortunately, in religionsall religions, not only here but everywhereknowledge is never given to the faithful. Sometimes the priests have it (I dont say always), but when they have it they take good care not to give it to the faithful, for that would deprive them of their authority and power, and that really is the evil behind all religious institutions.
   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 altogether 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.
   Now, another question.

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
  Thats because it amuses you, my children!

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 attributes 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!
  I can tell you, believe me, that I have advised some people to take the statue and throw it in the Ganges in order to get rid of a thoroughly disastrous influence. In fact, this has succeeded very well Some of these are unlucky presences. But this is mans own fault. It is not the fault of the godheads. It would be wrong to put the blame on the godheads. It is mans fault. He wants to fashion the gods in his own image. Some who are wicked make them still more autocratic; and those who are nice make them still more nice; that is, men have magnified their own defects a little more.

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)
  Ah! I think it is time to stop.

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?
  The blow? Not necessarily.
  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?
  It makes you feel very happy. It gives you a sweet warmth in the heart, like that. You feel quite satisfied.

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   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.
   Disciple: What would be the significance of the Supermind to humanity?

2.21 - 1940, #Evening Talks With Sri Aurobindo, #unset, #Zen
   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.
   Sri Aurobindo: It is only the intervention of the Divine that can become effective, for in this Hitler and Stalin affair it is the descent of the whole vital world on this earth. That is what has puzzled most people, especially the intellectuals who were thinking in terms of idealism. They never expected such a thing; and now when it has come they don't understand how it has come and what is to be done. They deny the existence of the worlds beyond the physical and so they are bound to be perplexed.

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.
  I am obliged to stopif I go on, there will be no Pranam till 12 oclock. So send your Jeremiad back tonight and I will see what else to write. Have written this in a headlong hurry I hope it is not full of lapsus calami.

2.3.04 - The Mother's Force, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
   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
   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.
  26 September 1933
  --
  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
  320

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.
  I could go on multiplying the consequences, but I have no time. Do you really believe all these things? They are the natural consequences of Xs theory or of this theory of revolt as the way to perfection. If you accept the premiss, you have to accept the logical consequences. That is what X didonly he called his errors Truth and the way prescribed by me was falsehood explicable only by the fact that I was a Master who had forgotten his higher self. And the consequences led to his departure, not willed by us, but by his own choice and under such circumstances that he has made it a practical impossibility for me to let him come back unless he undergoes a change which the experience of the past does not warrant me in thinking possible.

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.
   The work has started - call it the dance of Shiva, the tandava or the dance of Kali the fierce Mother - it has started and is proceeding faster and faster on its way. Destruction, dissolution, decomposition - yes that is the first result and we are already witnessing and participating in it, whether we like it or not. It is the Supreme Lord's decree - it is bound to happen. Those who cling to Truth survive, those who make alliance with Falsehood perish - man has no other way than to make a choice, consciously or unconsciously.

29.06 - There is also another, similar or parallel story in the Veda about the God Agni, about the disappearance of this, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The Divine Bride dropped down on earth and dived into Matter and became one with it. She became Matter, material Nature, dense, dark, heavy with all its weight. She became as the Veda names her, "Bhimajaya" - the mighty, the terrible spouse - in fact our Mahakali. She was originally the fair spouse - Saumyajaya. But there is to be a progress, a gain. So when she rises and is on her upward march she has now acquired the capacity to carry and lift with her the heaviest load of the Inconscient and gradually transmute it. In the final realisation all the Gods are to come to the forefront and all mankind are to come out as it were into the open and bask in the Solar Light and share in the delight of the union of the. Divine Bride and her Bridegroom.
   This is the drama that is happening, a real drama, it is not a fictitious story. It is an action that is happening in some other world in a subtler realm. It is repeated in those "heavens" as the Vedas say, and repeated so that it becomes more and more concrete, more and more real upon earth and finally is embodied and materialised upon earth.

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  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 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 atthasya, 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, yogah karmasu kausalam, 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 sraddha 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 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 sraddha 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 sraddha 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.

7 - Yoga of Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
  poor Mahakali. What has man made of her, wildly
  terrible, a nightmare beyond imagination! Such creations

r1912 07 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The day was given up to an attack in great force by the Asiddhi disturbing or veiling all the chatusthayas. The strength of the kamachakra began to weaken in the morning & collapsed in the evening. The utthapana persisted almost untouched and the health though attacked held its own; the general ananda only wavered a little in the evening except the inner ahaituka etc in events which was entirely disturbed, but the sharira only came by intervals or persisted as a faint tendency. In the evening, however, there was a brief intense movement. After a violent struggle the powers prevailed over resistance in the evening. Trikaldrishti, likewise. Both attempted to move forward beyond normal action to invariability, but after a time the attempt was suspended. Trailokyadrishti was active, especially in the samadhi, rupadrishti also, but in the chitra, sthapatya & cruder forms and no advance was made. Samadhi advanced considerably. Yesterdays lipi, story explained at the time as the connected tracing out of a story in the night in dreamsamadhi was fulfilled. One or more scenes are presented & the thought traces the development of the connected incidents, often beginning before the appearance of the scene, to the conclusion. In the afternoon there was a struggle between sleep & swapna samadhi, the latter prevailing for the greater part. At night a rapid succession of brilliant visions presented to the eye scenes from the swargabhumis generally, those of the ananda bhumi especially. There is a strong tendency for the disconnected dream with its incoherence & perverted memories to disappear. Sleep was reduced to four hours in the night. The promise was given during the day to confine it henceforth to a six hours maximum to be reduced successively to 4, 2 and nil. The Kalibhava was developed in the terms of the second chatusthaya, Mahakali, Mahasaraswati with a previous return to Maheshwari & Mahakali.
   ***

r1912 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The most important & decisive results were in the second and sixth chatusthayas. The Mahakali bhava in Mahasaraswati continent, after being clouded for some time, finally revealed itself as perfectly established and is developing the permanent ugrata, ishwarabhava etc; the ishwarabhava is tending to become independent of the results of activity & to consist in the force & confidence of the activity itself and of the personality manifesting. But also in the trikaldrishti sruti is insisting on self-justification and increasing the self-existent faith which is independent of the misleading twists & turns of immediate result & event. The Mahalakshmi bhava, hitherto absent, is now tending to appear. At first it replaced momentarily the Mahakali which it is intended only to colour without altering its character, afterwards it tended to bring the Mahalaxmi-Mahasaraswati combinations, but eventually it has subordinated itself to the proper Chandibhava. The Mahakali bhava tends to be weakened, but no longer blotted out by the old sanskaras in conversation & after sleep; but it is no longer replaced by Maheshwari-Mahasaraswati, but by an improperly combined quadruple bhava. The Maheshwari (Gauri) pratistha is still too prominent, because the habit of exciting mental tapas, against which the pratistha is an insurance, still lingers, though weakly, as a habit that always revives with the advent of Mahakali. The permanent realisation of the fourfold Brahman is final. The activity of shuddhi, mukti, bhukti is now final in all their parts, though not yet consummate; only the siddhi remains and this is being rapidly brought forward. It is still chiefly hampered in the karma proper to Mahakali & in the outward fulfilment of kama.
   ***

r1912 10 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Then the siddhi. Today the shanti has been disturbed and the shakti, because Mahakali had to draw back. From today this will be prevented or, if it comes, resisted & expelled. From tomorrow the third chatusthaya will begin to be absolutely final even in the siddhis of power, but not perfect till the end of the month. From today the physical siddhi will begin to be effective in all its parts. From today the fifth chatusthaya will begin to move towards general progressiveness even in karma & kama.
   Fulfilled

r1912 10 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the siddhi is being reconstituted with a surer basis for the shuddhi & mukti, founded this time in dasyam & shamanvita karma & not in dasyam & shama. Sortilege         There was still an oscillation between imperfect tejasic action and karmahin udasinata. This has now been expelled by associating the Mahakali bhava with the karma.
   The second chatusthay is imperfectly founded in sraddha; the third yet insecure, deficient in sani; the fourth not yet established; the fifth only incipient. The next movement of the siddhi will be to bring sani into the third chatusthaya; to establish the fourth; to develop the fifth.

r1912 11 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The shakti-prayog suffers only by the prematureness of the Mahakali kshiprakarita.
   The samadhi is only obscured by the imperfect dharanashakti of the material mind.

r1912 12 03b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterday was a day of external suspension, almost of recoil. In the evening only the positive siddhi began to remanifest, but negatively the remnants of the impure tejasic elements in the karmadeha were [ ]1 farther eliminated & weakened. On the other hand, the new tejas has increased & grows on the buddhi which is admitting the subjective conditions of the adeshasiddhi, eg the Asura & Rakshasa bhavas of Mahakali, but not the probability of the siddhi itself in this life. Kamananda though it comes, has not overcome the opposition to its intensity & permanence. The higher material forms of lipi, in which vividness, simultaneity & amplitude are now gained, are beginning to manifest spontaneously. Only perfect spontaneity is lacking as yet to the perfected lipi. Rupadrishti is still held back at the point of development it had reached. Unstable developed images, stable images of a great crudity occur. Swapna Samadhi, night before last, gained a greater frequency of single & grouped image, but is still unable to develop long continuity of one series of events, which only occurs in purified swapna. Fresh proofs of trikaldrishti come daily, but the habitual invariability of correctness is not yet attained. A mixed action is the ordinary level, unvarying correctness only happens when the vijnana is in full vigour. The sky is once more clouded. This renewal of clouded weather in December had been foreseen, but not its date or even its approximate time.
   Sleep for two nights has been restricted, of its own motion, to six hours or a little over. The karmadeha is physically full of tamas and an effect is produced on the material body which is slow to work & does not easily respond to the demand for new siddhi; but the bhauta-siddhi is showing some signs of improvement and there is no actual collapse of the tapas, but only sluggishness in physical pravritti.

r1912 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterday, it seemed as if the rudimentary equipment of the immediate life in its bare necessities were acquired, with a lacuna, with inconvenient effects of the past confusion, with a precarious source, but still if it is maintained, it stands as the first real triumph of the Power in overcoming this obstinate difficulty. Yesterdays lipis indicated that tyaga (outward) must be entirely abandoned and bhoga fully accepted; submission to desirability or some equivalent phrase was used. Another lipi ran violent purposes have to be justified & is interpreted in the sense that, although hitherto all the more vehement uses of the aishwarya have been abortive and only moderate demands have been satisfied, the vehement Mahakali use of the aishwarya and ishita have not therefore to be abandoned, but must be insisted on till they succeed. Aniruddha and his Shakti Mahasaraswati have been satisfied; the Yogasiddhi has been justified & the Adeshasiddhi is beginning to be justified by slow, small and steadily progressive processes. This is Aniruddhas method, the method of the patient intellectual seeker & the patient and laborious contriver who occupies knowledge & action inch by inch & step by step, covering minutely & progressively all the grounds, justifying himself by details and through the details arriving at the sum. But, if continued, this method would render success in this life impossible. The method chosen for preparation has been Mahasaraswatis, but the method chosen for fulfilment is Mahakalis in the Mahasaraswati mould. Mahakalis method is vehemence, force & swiftness, attaining knowledge by swift intuitions, moving to success in action by forceful strides. It is vehement in lipsa, violent in method, headlong in accomplishment. It seeks to attain the whole & then only returns upon the details. This vehemence, violence & precipitate rapidity has to be established in the prana, chitta and buddhi, so as to govern feeling, thought & action (there have been plenty of isolated instances & brief periods of it in the past of the sadhana) and justified by success; but the basis of hidden calm & self-possession in the Maheshwari-bhava of Mahasaraswati has to be maintained and all has to be in the [Mahasaraswati]1 mould which demands thoroughness, perfect [contrivance],2 faultless elaboration of detail in the consummate whole. The literary work, the subjective action on others, the outward physical speech and action have all to be done with this swift elaboration & violent minuteness. At first, the Maheshwari bhava will retain some prominence, but will afterwards become implicit only in its Mahasaraswati continent. The first necessity is, however, that the Mahakali method should be justified in the results so that the intellectual sceptic & critic in Mahasaraswati may be assured of the correctness of the instructions given.
   Bhasha. Bhs [Bharatis] Panchali Sapatham taken up; in the first verse yesterday only a few words could be understood without reference to the dictionary & no connected sense has been made out from the sum of the vocable. Today, in the second verse, the difficulties of the Tamil way of writing (sandhi etc) were overcome by the intuition as well as some of the difficulties of the grammar, but the Bhashashakti which used formerly to give correctly the meaning of unknown words has not recovered its habit of action.
  --
   This day closes the year 1912. From its morrow a new record begins in which the progress of the siddhi of Mahakali-Mahasaraswati has to be recorded. At present there is no sign of any rapid progress or of really great results. All is petty, hampered & limited. A siddhi rapidly established becomes otiose for days together. Continuity in the higher states seems as yet impossible, and from accomplishment there is always a relapse into a condition of partial asiddhi. The whole Yoga is continually beset with tamas and uncertainty & seems unable to rise permanently into clearness & perfect joy & assurance. There is no grief or acute trouble or even anything that can really be called trouble, but a dull depression never acute & a certain weariness & lack of interest has settled down on the system and is only lifted for short intervals or replaced by a mere ahaituka state of ambitionless content. The active force, ananda etc established for a short period, have failed to hold their own. The tejasic ideas of a joyous progress & of siddhi within a given time have once more proved to be falsehoods.
   On the other hand the theory of the Yoga has been proved. The perfectibility of the human being, trikaldrishti, Power, the play of the Divine Force in the individual, the existence of the other worlds, & of extra-mental influences, even the possibility of the physical siddhis are established factsvijnana, the Vedic psychology, the seven streams, everything is established. What is wanting is the perfect application, free from the confusions of the anritam which result from the play of mind. It has been seen that in repose, in nivritti[,] in udasinata, perfect peace and ananda are possible; but the thing the Yoga has set out to establish is the perfect harmony of Nivritti & Pravritti, of desirelessness & Lipsa, of Guna & Nirguna, complete Ananda, Tapas, Knowledge, Love, Power & Infinite Egoless Being, consummating in the full and vehement flow of the Pravritti. By the fulfilment or failure of this harmony the Yoga stands or falls. The siddhi has now reached a stage when the test of its positive worldward side has to be undertaken. Tyaga is finished; shama & shanti & udasinata have had their fulfilment; but in that resting place there can be no abiding. It is the starting point of the Lila, not its goal. Therefore during the next three months it has to be seen whether, the harmony in nivritti being definitely thrown aside, the harmony in pravritti, which has always been attacked & denied by the enemy, can be prepared or accomplished. Only then can there be a settled peace and a perfected action.

r1913 01 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the tertiary dasya will become decisive and prepare to pass into the fourth degree or supreme dasya; rupadrishti & samadhi farther progress on yesterdays lines; trikaldrishti become at once great (mahat) and striking. Health will farther extrude the relics of the old symptomatic survivals, subject to some farther struggle; secondary utthapana declare itself more clearly; kamananda overcome the obstacles still presented to it; the general bodily power greatly increase. Aishwarya after making itself felt in the rest of the physical siddhi, will throw itself on the saundarya and the karma, which will begin to develop larger proportions. But the chief movement will be the final emergence and justification of the Mahakali element in its shuddha Asuric bhava.
   Afternoon
   The tertiary dasya has become decisive, trikaldrishti continues to produce striking results, but its mahattwa is faulty when applied by the Mahakali movement. In samadhi the clearness, consecutiveness & frequency of lipi increases & the tendency to continuity continues, but today the Will was not used. The struggle in the health continues; jalavisrishti is virulent, the semi-tejasic parthiva visrishti dominated, but not yet entirely dislodged in tendency; other symptoms also cling. The Mahakali element has emerged but is not yet justified. Instances of opposition to the karma have abounded today, even in the midst of the preparation for a larger activity of the karma. Secondary utthapana has occurred, but is not more advanced than yesterday, although it is felt that it is gathering strength.
   Final.13th morning.
   The tertiary dasya is complete, except for occasional attempts to revolt of the asatya dwesha; the supreme dasya is preparing. Rupadrishti failed to progress in the direction of stable perfect forms, but developed in the less perfect forms, not however decisively; samadhi proceeded no farther than in the afternoon. Trikaldrishti continues to be striking & has a wide range, but is variable & uncertain in its action. In health the movement of extrusion progressed with great difficulty, &, although it seems to have succeeded, it is too early as yet to estimate the progress. Secondary utthapana progresses & the bodily power (tejo balam mahattwam pravrittih) greatly increases; but the kamananda did not overcome its obstacles, but rather manifested itself occasionally, especially in the sukshma body as madira, in spite of them. Aishwarya is applying itself more consistently to karma and saundarya. The Mahakali action is apparently established & sanctioned, but not yet justified by results.
   Here the manuscript has closing quotation marks.Ed.

r1913 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya is of four degrees,first, the dasya of the servant who obeys of his own free will or for a hire and can always refuse obedience; secondly, the dasya of the lover who might disobey, but does not & in a way cannot; thirdly, the dasya of the yantra, which cannot disobey, but is worked mechanically through an intermediate impulsion of Prakriti; fourthly, the dasya of the supreme degree which obeys helplessly the direct impulse of the Master and combines in itself, yet exceeds, the other three. It is this dasya which has to become the normal form of activity from today. It will be the dasya of the Mahakali bhava in the Mahasaraswati Prakriti. Although not yet justified by results,because of the old sanskara in the external nature which always reacted successfully against the asuddha Asuric force in the adhara,it is sanctioned, established and compelled to work, & will now begin to be justified by results.
   Programme.The trikaldrishti to widen still farther previous to getting rid of its variability & uncertainty, rupadrishti & samadhi to overcome the remnants of the obstacle still opposed to them, aishwarya to generalise success; health, secondary utthapana & kamananda to continue their struggle & prevail.

r1913 01 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today has been a day of attack by the enemy and difficult survival of the gains of the siddhi, lipi maintaining itself, but manifesting with difficulty in the akash, trikaldrishti chequered by false suggestion and aishwarya successfully resisted and almost entirely overcome. Rupadrishti & samadhi have made no advance. The cause of the difficulty & the opportunity of the attack has been the necessity of finally establishing the harmony of pravritti with nivritti, tapas & tejas with shanti & dasya. The habit of the Nature acquired by long practice in the sadhana has been to insist on shanti, udasinata, & passivity as the condition of progress. It is now necessary to overlay & fill the shanti, udasinata, & passivity, the Maheshwari basis, with an active & even violent & rapid tapas of Mahakali-Mahasaraswati; but the habitual reaction of failure caused by the irruption of false tejas & false tapas has first to be eliminated before the harmonisation can be managed.
   Since the above was written, prediction in the script has been justified; Successful struggle in vijnana during the rest of the day, triumph in the evening. Rupa develops brihat with difficult[y], not yet perfection except in single figures. The struggle in the afternoon was successful in maintaining the minimum gains of the siddhi; in the evening the siddhi has triumphed, restored the akashalipi to its fullness, although it is still laboured, brought aishwarya forward, without as yet being able to get rid of ineffective aishwarya, developed a fair abundance of rupas (chitra, sthapatya, akasha) but with perfection & stability in the akasha only for some crude forms & some crude dense & crude developed, these, however, are entirely perfect, and began to justify tejas & tapas in their results. It is now increasingly evident that the condition of success in the future is the broad and general activity of the vijnana including in itself all the members of the third chatusthaya and not any longer the separate development of each member by itself. Nothing fresh in the evening and night; activity of vijnana, rupadrishti, samadhi, but no definite progress.

r1913 02 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   These two days have been of an old type long discontinued, in which the siddhi has been suspended almost entirely in all its imperfect parts and only those allowed to progress in which the attack could make no impression. In the present instance, it is the samata shanti sukha prasada which have stood a continued and violent test and emerged, as far as can be seen, entirely perfected. Shadows have fallen on the last two without being able to [affect]1 them substantially. Tejas of the nature of dhairyam and tapas of the Mahasaraswati type have also remained unaffected; there has been no sinking back into tamasic udasinata, although movements in that direction were attempted. Sraddha in the eventual Yogasiddhi has remained substantially unaffected, in spite of shadows, except that strong doubts have assailed the faith in the saundarya, the one member of the four chatusthayas for which there is as yet very meagre justification. On the other hand the Mahakali tapas has sunk into inactivity, after one strong battle in which it prevailed temporarily over the strongest resistance to the aishwarya. The vijnana siddhi has been pale and fitful; physical siddhi heavily attacked and for the most part interrupted, even the kamananda sinking back into the implicit state from which the others fluctuatingly manifested. Sraddha in the adeshasiddhi and the rapidity of the yogasiddhi sank to the lowest terms now possible to the general faith.
   MS effect

r1913 02 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Balaram-Aniruddha Bhava suffused with Pradyumna and based on concealed Maheshwara now governs the Yoga; but in the Prakriti, the Maheshwara bhava is not yet concealed. In neither is there as yet a very powerful energy of the Balarama or Mahakali bhava. The vijnana has recovered its elasticity, the knowledge & sight of the sukshma world is increasing and the kamananda grows in intensity.
   This movement continued throughout the day, ceased in the evening. The movement is towards the purification of error out of the trikaldrishti & aishwarya and dream, incoherence & insufficiency out of the samadhi. But the resistance in the akasha is still strong enough to prevent an unhampered rapidity of improvement. Health improves & grows stronger, yet the abnormal symptomatic affections, which have no longer any coherence or raison dtre, still recur or cling. Adhogati is persistent & prevents the established utthapana from frequently manifesting. Saundarya is still limited to its one or two imperfect details. Karmasiddhi develops, but slowly & against a considerable obstruction.

r1913 09 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the last week a considerable quantity of ground has been covered. Ordinarily the condition of the system is a state of positive samata, sama ananda in all that occurs or is experienced, but there is still a tendency to asamata in the face of persistent bad result in Yoga accompanied by untruth in what seem to be the centres of knowledge. Usually the tendency only touches the system from outside and is repelled by the samata, but sometimes it actualises into a more or less prolonged state of unfaith, despondency and disquiet. The second chatusthaya has progressed greatly. Secondary dasya has given place to the first stage of tertiary; tejas & tapas have now become habitually active when the prakasha is clouded by the partial nirananda & unfaith; the bhava of Mahakali on the Maheshwari pratistha has occupied permanently the Mahasaraswati continent without this time ploughing up the pratistha & continent by the tendency to drag them also over to the rudrabhava. Faith is now almost complete & grows in intensity; but it is still troubled by too much subservience to the immediate actualities & cannot always look beyond to the future actuality. Nevertheless the habit of perceiving the truth in every perception, the force of fulfilment in every action or baulking of action & the ananda in every sensation of heart & mind is growing even upon the intellect.
   The chief movement has been the development of the ideality, its increasing hold on the rebellious & self-acting intellectuality in the outer swabhava and the transfer of the mental activity to the ideal plane. Telepathy has increased to a considerable extent and embraces now the thoughts also, but is not always evenly active; in the use of the trikaldrishti it has become something of a stumbling block, as the rapid perception of the movements of impelling force, intention & impulse impresses the still active intellectual devatas with a false idea of actual result and tend[s] to shut out the event from the perception. Nevertheless the vijnanamay determination of the actual event even in detail begins to be more frequently reflected in the intellectual parts and has some force but, usually, little or no jyotirmaya prakasha. Power varies, but has grown in insistence, success & grip on the akasha. Vani & script are still excessive in statement, but the inert element tends to pass out of them. Lipi is now well-established in activity; but is more usually perfect in chitra & sthapatya than in akasha where the old faults of paleness, insufficient legibility & fragmentary manifestation are still powerful. Incoherence has not yet been removed, but the power to interpret lipi, coherent or incoherent, has grown immensely & is only faulty, as a rule, when the vijnana is clouded by the aprakasha & the intellect once more active. Rupa grows more fertile & is once more rich & perfect or almost perfect in chitra & sthapatya, (one defect is excess of human figures & defect of animal forms & objects), but in akasha it cannot yet compass the union of vivid clearness & stability. The obstruction here is still strong. Samadhi has increased in habitual coherence & continuity; even the lipi in sushupta swapna now tends to be coherent.

r1913 09 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The time has also come to apply finally though not yet invariably, the perfect aishwarya, ishita, vashita of Mahakali in Mahasaraswati. This is not it; that is Mahasaraswati-Maheswari used by Mahakali. That is done. Now it has to be lifted into the ritam.
   ***

r1913 09 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The perfect establishment of invincible udasinata & firmly founded faith yesterday in the bhava of Mahakali assures a free course to the siddhi; in order that it may be rapid the defect in the subjective objectivity of the Bhuvar has to be removed, the attempt to hamper, obstruct, limit or even deny the tejas, tapas & prakasha. The trikaldrishti is now firm & acts with comparative ease, but not sufficiently swift & spontaneous and it is besieged and limited in its range, perfect only in the completeness of its intellectual apparatus. The habit of confused suggestions between which the vijnana has to distinguish, must be eliminated; the revelation & inspiration replace the vivek as the most frequent & important activities of the vijnana. The aishwarya etc are not yet lifted into the ritam.
   These things however will now inevitably fulfil themselves. The barrier to the rupadrishti has also at last been broken & the remaining difficulties in that & in the swapna-samadhi will now follow suit. The concentration of the tapas is now in the physical siddhi and in the physical siddhi it must be on the saundarya especially, for all else is prepared for progress, even the secondary utthapana is now again under way. Only in the saundaryam is Vritra really powerful, & to a certain extent in the adesh-siddhi.

r1913 11 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Once more the Mahakali tapas, tejas & shakti have to be combined & harmonised with the samata, & also with the action of the third chatusthaya. It is clear that only after a somewhat prolonged struggle can the third chatusthaya be entirely effected. The resistance of the tamas in the objectivity is still too obstinate, too constantly reinforced to admit of an immediate conquest; nevertheless a greater rapidity is now possible.
   The aham of the karta, jnata, bhokt, bhart has been dissolved in the outer swabhava; only the aham of the sakshi is left and that is on the point of dissolution. The difficulty is now once more transferred to the field of the siddhi in the third chatusthaya. The ishwarabhva and full faith & abhayam depend on the perception of the truth of the Adesha & the fullness & rapidity of its fulfilment. This will now be accomplished by the right ordering, the ritam of the knowledge and the power.
  --
   The Mahakali tapas is there in essence, but has to be tempered a little during the process of harmonisation of the two first chatusthayas.
   Subjective shuddhi, mukti, bhukti are now, in a way, complete, but not yet fully perfected

r1913 11 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The overpowering siege of the sensational discomfort, which is evidently abnormal and brought forward for a particular purpose, still obsesses the sanjnna and tends to bring back the old tamasic bhava. In this attempt it has not been successful, except to suspend the Mahakali tapas and lower the tone of the faith. The system refuses to lose its hold on the samata shanti sukh hasya & therefore suffering is transferred from the subjective to the physical parts.
   Today is to be a day of rapid progress in the third chatusthaya and the preparation of rapid progress in the fourth. The vijnana once active again, will clear out the anritam. It is from tomorrow, not today that the karma has to be resumed.
  --
   The Mahakali tapas is once more active in the adhar and adverse result is no longer effective to disestablish its activity. With two days more of this progress the Ishwarabhava which alone is positively defective in the second chatusthaya will rise to the proper intensity.
   ***
   There is a movement which has often been presaged, but never succeeded in locating itself; the movement of the higher rudra intensity of knowledge, action, ananda. Now that the Mahakali tapas is finally seated in the adhara, this loftier movement of the life & Yoga may with security establish its initial activities. Rapidity of the rest of the siddhi is an essential factor in the rudra movement. During the rest of the month the siddhi of this rudra tapatya must be the principal aim of the Shakti.
   ***

r1913 11 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The movement of the siddhi now is more obstructed, the struggle more intense in the Akasha, because the conquest has been less thoroughly prepared. The later chatusthayas have been reserved for a swifter movement and a more powerful divine action. At present there is no sign of any new swiftness or power. The Mahakali Tapas is being farther streng thened and confirmed by the test of adverse experience.
   Dakshina Maghoni, the discernment in its fullness, is now at work; it is evident that all the suggestions given to the mind are satyam & ritam; only the exact ritam of arrangement is still wanting. Time is apprehended confusedly by the intellectual parts, circumstance is ill-arranged, though beginning to be well divined.

r1913 11 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Mahakali tapas begins to break through the habitual restrictions of the Mahasaraswati bhava.
   ***

r1913 11 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda of defeat has been reestablished by the revival of the brihat activity of the Vijnna. It will not again be allowed to be broken. But it must be assimilated with the Mahakali tapas; it must be not the acquiescent ananda of Mahasaraswati, but the temporary acceptance of Mahakali who takes defeat only as a step on the way to victory & presses forward immediately to the siddhi and yashahprpti.
   There remains the removal of doubt and the physical depression habitually resulting from doubt.

r1913 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The record between 11th & 23 Nov. entered on separate sheets. The record was discontinued after the 20th September,1 as often before, because it was found that the habit of miscalculation still persisted, temporary success being mistaken for final fixity etc. None of the siddhis are yet finally perfect. Even the first which is nearest to absolute finality has been disturbed yesterday & has not yet recovered its balance. It is firm in the mass, but not on the surface of the mentality. In the second a temporary perfection, deficient only in faith, abhayam, ishwarabhava, was broken, it is indicated, in order that the dasatya & tapatya buddhi might be combined, taking the place of the old alternation between passive and udasina dasya-buddhi and active egoistic tapas; the combination represents the right Mahakali tapas. As a result the Maheshwari pratistha is more covered than before, & the relapse from rajasic excitement to udasina shanti is no longer entirely permitted. Faith in the rapidity of the Yogasiddhi and in the adeshasiddhi has been shaken by yesterdays movement; even the faith in the Yogasiddhi was temporarily tarnished, though not entirely suspended. The Akasharupa after a half-successful or initially successful attempt to recover its former activity, has fallen back into the crude, rudimentary & disorganised condition from which it was trying to emerge. Lipi is obstructed and only exceptionally legible, though generally intelligible to the perceptions by an imperfect legibility. The faculties of knowledge & power are once more in a state of confusion and the samadhi still unable to organise itself or manifest permanently its previous realisations. The fourth chatusthaya is still in the state of asiddhi. Saundaryabodha is once more obstructed, but rasa, priti & bhoga of the subjective Ananda in outward things seem to hold their own. Internal Ananda is superficially broken up, though still sound at the core.
   ***
  --
   2) The samata has now to be based no longer on udasinata but on nati with chanda samnanda (Vani); the sukham is not to be shanta sukham, but chanda sukham, centred therefore in Chandibhava of Mahakali, not in its own chatusthaya, nor on the Maheshwari pratistha. (thought-perception sruti-smriti).
   Last night the vijnana-buddhi made a preliminary self-arrangement, which has been disturbed this morning & gives glimpses of itself only through clouds. This vijnanabuddhi has now to arrange its movements in the surya jyotis.
  --
   Afternoon.. The old form of samata with dhairyam & persistency in the tapas, but with no faith or pure ananda in the upper layer of the mentality, has been established; the Mahakali tapas is in abeyance. The present occasion therefore presents all the features of the old relapses into asiddhi. The only things that have hitherto held firm are some of the incomplete siddhis, eg vyaptiprakamya, physical ananda etc.
   Sarvasaundaryabodha struggles to reestablish itself, but is only partially successful. On the other hand there is complete rasagrahana &, except with regard to human faces, rasapriti & rasabhoga of physical vishayas. Sravana has been a little lowered in the surety & completeness of its bhoga, but not substantially.
   The Shakti is now streng thening the yuddhananda and parajayananda in the system, as it was through the insufficiency of this ananda that the collapse of these two days was effected. The Mahakali tapas is once more repossessing the system.
   In the evening strong akasharupa of all types, but in one rupa (cards), the lifelike forms instantaneous & unstable. Strong aishwarya. Exact trikaldrishti more frequent than formerly and error less extensive.

r1913 12 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The passivity & sraddha are being established, first, without any demand, but always with the udasina lipsa. The tapas is not yet pure of the temperamental stress left by desire & preference. There is still a preference, but of tapas purely, not of Ananda. The full Mahakali Mahasaraswati Tapas cannot manifest without a greater power of vijnana. There must now emerge the determinative knowledge & the determinative aishwarya, forming the ritam of the jnana & tejas, satyatapatya, satyadrishti.
   Henceforth the tamas will be steadily eliminated from the pranic system & the body. The perceptions are real in themselves, not right in the mental impression produced.

r1913 12 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The freedom of the mind from intellectual speculation is being restored. The asiddhi that has come is assisting the reestablishment of the second chatusthaya on the basis of a perfected nati and samata. The positive ananda, sraddha and Mahakali tapas have now to be restored. There was a slight disturbance, but it has righted itself; only the result is the tapas without the sraddha. As for the ananda, it is there & will now be entirely confirmed.
   There is the beginning of the satya tejas & satya tapas, but only as yet the beginning.

r1913 12 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second chatusthaya has once more been reestablished on the basis of the Mahakali Tapas & the nati, not yet of the perfect sraddha
   There must be utthapana this afternoon & evening, basing, although at first imperfectly, the rapid development of the perfect secondary utthapana. The primary is well developed, but as yet imperfect & subject to interruption; but it soon recovers itself.

r1913 12 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The same break in the physical Ananda. Health is streng thening itself, but not yet established. There is also a disturbance in the third chatusthaya owing to the outbreak of excessive stress usually associated with the Mahakali Tapas. There is, however, no reaction. The tapas is fixed & indeed the whole second chatusthaya except the sraddha in the Adeshasiddhi.
   Today the basis of the faith has to be soundly laid. The renewed attack on the health must be pushed away and arogya founded, though not yet perfected, in the deficient parts. Only the kamachakra remains for a slower process. Utthapana has to be prepared in the other parts of the body. Rupa develops more perfectly.

r1913 12 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali tapas persists in spite of attack & pressure, but feels the pressure & tends to relapse more in personality than tapas towards the Mahasaraswati form. The ugrata of the faith & tapas has abated in obedience to ill-result aided by the quieting effects of relief from the immediate amangala.
   Rupa grows stronger, but cannot stabilise in the Akasha.
  --
   Strong attack on the first three chatusthayas, successful in disturbing samata & clouding sraddha, but resultant in confirmation of the Mahakali-Mahasaraswati form of the personality & the growth of the ugrata. Vijnana very full & active in jnana in the morning, disturbed for the rest of the day.
   ***

r1913 12 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon there was a relapse to intellectuality and ineffectiveness with a lowering of the Mahakali tapas. The system took refuge in subjective inertia.
   The animal form which for a long time was excluded from the Chitra, is now of frequent occurrence and a rich perfection & variety, though not as yet on a level with the human form & the landscape. The separate inanimate object and groups of objects have also begun to manifest. The tapas is working on the Akasharupa, but it still fails to hold the physical ether; nevertheless it tends towards a more lingering transience than its former entirely fugitive display. Shabda & other drishtis are still very rare & poor in range &, usually, in force. Tivrananda is acquiring intensity in its sukshma touches.

r1913 12 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   During the evening & night there was a cessation of the siddhi; the vijnana, the Mahakali tapas etc were kept in abeyance, the kamananda suspended. Only samata & the fullness of the first chatusthaya, especially of anandamaya nati remained. The intellect attempted to be active in trikaldrishti, but was almost invariably [convicted]1 oferror, false stress, false understanding. Rheum tried to materialise.
   MS committed

r1913 12 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The final condition of yesterday was continued in the morning with some modification; receptive telepathy was allowed to recover its activity & a sort of vijnanamaya thought-perception allowed. The object seems to be to stamp on the manasa parts of the being the realisation that all is intended, even what is most adverse & least understood, as a step in the siddhi, all brought about by the Master of existence, even when seeming to be brought about by inimical Powers, & all therefore to be received with submission. This state of realisation, however, can only be final if it persists when the Mahakali tapas is active.
   The Ananda of cold is being increased by repeated & continued exposure to cold wind with the bare body. Only an almost subliminal part of the nervous system persists in the sanskara of discomfort & the reaction of rheum in the nose. This rheum just succeeds, so far, in materialising itself, but is unable to lay hold on the system. The discomfort of exposure to solar heat is also sinking down towards the subliminal Prakriti.

r1913 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The condition of the last two days has fulfilled its purpose of establishing firmly the anandamaya nati; all adverse movements are now recognised throughout the whole nature as the divine will and accepted with negative, when not with positive, ananda; their purpose is perceived or, when not perceived, taken for granted. Disappointment & despondency, when they offer themselves, are immediately or almost immediately rejected. These conditions persist even though the Mahakali tapas has been remanifested even though with small intensity. The Mahasaraswati nature with the Mahakali tapas has accepted entirely the full dasya.
   Faith is now imposed on the intellect even in the saundarya-siddhi as the result of two or three slight but noticeable effects of the will on the body which establish in type the possibility &, to the reason arguing from experience, the divine intention of the siddhi. Only faith in karmasiddhi is still wanting in the intellectual parts of the general (non-personal) nature. The vijnana is [ ]1 transforming all thought & perception into the type of the vijnanabuddhi.
  --
   The full force of the Mahakali tapas & personality was allowed to take possession of the adhara in the evening, but as usual brought on activity of the lower tapas and reaction.
   MS being

r1913 12 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Telepathy confirmed afresh today, but under circumstances which brought on a brief attack of the intellectuality. The transfer of the intellectuality in its remnants to the ideality, the regularisation of the higher ideality and the extension of the vijnana continued. The greater force of Mahakali tapas is being attempted & persisted in in spite of untoward results. Vividness & legibility of lipi is becoming more common. Akasha rupa of the vivid kinds usually now dwells a little in the akasha & often before the eyes before vanishing, but not yet long enough to constitute stability. Kamananda is persistent & often intense, but interrupted & seldom continuous. Health in all its parts is striving to get rid of the recurrent touches of fragmentary roga & where the recurrence is persistent & prolonged to reduce it to the fragmentary condition.
   ***

r1913 12 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A confused condition of the vijnanabuddhi, in which there is sometimes action of the vijnana with reaction of the vijnanabuddhi, sometimes of the vijnanabuddhi with reaction of the manasa perception, sometimes the old action of the unillumined or confusedly illumined intellect, sometimes a mixture of these three functions. The attempt at finality of perfect samata & Mahakali tapas has failed once more. The sraddha established is once more interrupted and only fitfully recurrent.
   The combination of the ananda, samata & knowledge with the effective Mahakali tapas in the Mahakali-Mahasaraswati personality was again effected, but the Mahasaraswati element predominates & the stronger movements of the tapas are only occasionally active. Sraddha in the kriti is wanting, & sraddha in the rapidity has been modified. Health & final effectiveness are being successfully resisted.
   Utthapana of the neck for one hour. After forty minutes the ananima, till then apparent only as muscular sanskara or reminiscence became suddenly violent & effective & could only be resisted by physical means.

r1913 12 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the morning the full siddhi reasserted itself. There is a preparation, as was predicted yesterday in the lipi, for the transfer of the knowledge to a higher ideality by enforcing more perfectly on the mortal & finite mind the brihat & compelling it to see the truth behind all suggestions even those apparently the most false. Constantly the mind is illumined in all its perceptions except those of the trikaldrishti, where it is only sure that all its perceptions represent actual truth of fact conveyed by prakamya vyapti, but cannot perceive consistently decisive event or true order. It is now being shown, more convincingly than before, that all false arrangements are true arrangements elsewhere, in other space or time or both, but here effective as only true type of a potential or actual possibility working as one of the forces of conscious knowledge in the world which determine partially the actual event in its preparation, its intermediate effectuation or its decisive finality. But the mind still revolts against even the actual possibility being enforced on it as or even instead of the actuality. This demand still strives to disturb the ananda of struggle & defeat & victory proper to the Mahakali tapas and temperament.
   The tapas-siddhi, clouded and interrupted yesterday, again manifests in a series of aishwaryaprayogas (with vashita) in which there was no instance of failure, but always some element of resistance. There are three forms of resistance; 1, the will is exactly fulfilled in all its successive dictates, but there is an involved & concealed resistance not betrayed by any action or movement but obvious to the prakamya-vyapti which would or might have manifested itself if the action of the will had been farther pursued; 2, the will is fulfilled with a slight delay or a slight deflection of detail or both; 3, the will is fulfilled with a longer delay or a greater deflection of details or both, or with constant alternations of failure & success leading to an ultimate victory. If the will were jatavedas, attended with a constant & perfect knowledge or identical with knowledge in the divine identity of Chit-Tapas, these difficulties would not occur; but, before that consummation can be allowed, will force in mind has to be educated to the necessary force & firmness. First, eventual failure in the particular event has to be eliminated then failure in process, then limitation of success to the particular event & its extension to series of events constituting finally one grand result.

r1913 12 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali tapas has developed so far that now no defeat is taken as even temporarily final,except in temporary particulars,no nirananda is accepted, but at once converted wholly or partially into ananda, every suggestion of impossibility is rejected. Even the spirit of postponement of results is losing strength & the sraddha of immediate effect & rapidity is growing. These things, however, have not yet conquered the whole field, and a reserve still holds its own in the karma-sraddha & the sraddha of immediate actuality.
   After a prolonged struggle with the fragmentary elfin agencies of the Manoloka there was a fresh emergence of a more perfect ideality.

r1913 12 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The principal work of the [year] 1913 has been the reduction of asiddhi to a survival in the external environmental swabhava, the purification of that swabhava from the contradictions of the first & second chatusthayas, the sure foundation of the siddhi in the third, fourth & sixth & its preparation in the fifth. The finality of the first chatusthaya is perfect in itself, though not yet entirely absolute, touches still surviving as an occasional insistence from the outer nature. Fierce trouble & distress is obsolete, distress itself & even impatience only an occasional & momentary memorial return, but temporary discouragement & distrust with a tendency to indifference & weariness are still able to make a superficial impression. This insecurity of the sraddha & tejas & their incomplete hold in regard to the karmasiddhi & the necessary rapidity of Yogasiddhi prevents a complete & forcible finality of the shakti, retains the excess of the Mahasaraswati-Maheswari combination in the Mahakali Mahasaraswati temperament and hampers the expression & activity of the Mahakali tapas. The third chatusthaya is founded in all its parts, but insecure in the jnana, unfinished in the trikaldrishti, wide & secure but still uncertain & variable in vyaptiprakamya, both imperfect & uncertain in the parts of Tapas and ill-developed in samadhi; nevertheless it is now powerfully & inevitably progressive. The fourth chatusthaya is somewhat advanced but insecure in physical ananda, growing persistently in arogya but obstinately haunted by the old mechanical recurrence of fragmentary defects, growing in secondary utthapana, merely initial & without force of progression in saundarya. The fifth is still in a state of preparation, seed-sowing & crude initial consistencies. The sixth is well advanced, but unable to hold its own without smarana except in the sarvam Brahma. The seventh is well advanced except in certain parts of the siddhi, especially in ritam.
   ***

r1914 01 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The day was chiefly occupied with the struggle of the manasaketu to survive as an active factor in the consciousness instead of a passive unreacting recipient. At first, all the justifications that could still be advanced for its survival had to be allowed to rise in order that they might be refuted & destroyed. Subsequently, the manasa element in the tapas had to be rejected. As a result the action of the Mahakali tapas has been cleared of its besetting difficulty and a coordination of vijnanamaya knowledge and vijnanamaya tapas is being prepared. The manasaketu remains as an otiose but habitually recurring survival which cannot yet be entirely expelled.
   Kamananda again became active; ahaituka tivrananda showed in its recurrence a considerable increase of generality and of force. The pure unaccompanied or unaided ahaituka vishaya is slowly emerging, but still usually stifled by the other anandas. Stability is growing firmer in the rupas of the swapna samadhi.

r1914 04 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today also the Mahakali Tapas seems to have been permanently fixed in the system free from all accompaniment of rajasic ego or of straining, unquiet, eagerness, in full harmony with the first chatusthaya. Only faith in the destiny is needed to assure & complete the undisturbed entirety of the second chatusthaya.
   The third has been largely inhibited, except for its indirect action in the vijnanabuddhi, for the last few days, although great results have fixed themselves in the actuality even in the midst of this period of suspense, reserve & comparatively unprogressive balance. The issue now is as to the relations of the Maheshwari and Mahakali forces. The Maheshwari pratistha has to be covered over entirely by the Mahakali contents of the Mahasaraswati bhava & that again to inform itself with the colouring of the Mahalakshmi bhava (love, madhurya). All these results are preparing, but largely dosha, in the avyakta.
   ***

r1914 04 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today Mahakali personality of Mahasaraswati with the Mahalaxmi colouring has manifested & the Maheshwari element has lost its conscious place in the personality & been reduced to a base of calm sentience seen physically as a pedestal of level consciousness from which the personality rises. Also the universal pure kama has re-manifested contradicted only in the fibres of external being with regard to a limited number of personalities. Thus the lipi 13 which has been constant recently but seemed unjustified by anything definite in the current experience has been fully vindicated. It was being prepared dosha not ushasi. Now it is manifest, formed, ushasi.
   Relation with My at last defined in the spiritual & psychical experience. My (Vayu) liberated from his Kali formation. The result has been the manifestation of Vayu in the heart the first Devata to personalise himself in the present consciousness.

r1914 04 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The difficulty now is to harmonise the chanda action of the Mahakali personality with the luminous effectiveness of the vijnana, as it has been harmonised with the internal purity, liberty & bhukti. For the luminous & effective vijnana has hitherto been the privilege of Maheswari-Mahasaraswati, & the Mahakali bhava has been always accompanied by false action, false tejas, false knowledge due to eagerness, hope, desire & preference. The old association has revived in the environmental nature owing to the liberation of the asiddha vayavic forces in the surroundings.
   Lipi
  --
   As the vijnana began to remanifest & harmonise with the ugrata of the Mahakali bhava, the inimical forces made a violent attempt to bring back the nirananda & ashanti of the asiddha Kalibhava in the Prakriti; the attempt was partially successful in the outer layers of the personality & although rejected, returned. The harmony, therefore, of the first two chatusthayas has been temporarily disturbed, although not in the mass of the consciousness, but only on its outskirts. In fulfilment of 4 telepathy & telepathic trikaldrishti manifested with complete satyam & almost complete ritam for a while. The struggle continued till 2 in the afternoon. Samadhi still strives for perfection, with very slow success, but it is plunging into greater profundities of slumber.
   Lipi.
  --
   At night the Mahakalibhava asserted entirely the liberation from want of harmony which had been manifested in the morning and veiled afterwards, but did not yet assert its positive harmony with the first & third chatusthayas at once.
   ***

r1914 04 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Last night & this morning were a period of arrested motion in which the enemy were allowed to attack the results achieved. Mahakalibhava and tertiary dasya of the body remained firm, but the first chatusthaya was touched with the external asamata, ashanti & even momentary duhkha. The Brahmadarshan wavers between the Anandamaya Purusha, Nara in the Anandamaya Saguna & the generalised Nara-Narayana. The sense of universal beauty has been successfully interrupted & denied in the Indriya, the face being as usual the fortress of the Asundara. There is also a continual driving down of the thought from the vijnana into the mind where it takes up the old forms of error.
   The reading of Rs [Richards] book Les Dieux has brought up the question of the Master & the Adesha, whether it is a God or God and the adesha an arbitrary impulsion or the voice of supreme Truth & Power. The faith is persistently attacked by suggestions which mask as friendly voices or are declared enemies. In answer there have come these sortileges.
  --
   Subsequently, the Master of the Yoga manifested as the vijnanasarathyupeta Rathi vidvan, the Deva, whose manifestation depends on the manifestation of the Devi; it therefore awaited the firm manifestation of the Mahakali personality before basing permanently in the vijnana its own manifestation. This was indicated earlier in the day by the lipi, 10 changing in 11 without disappearing, thus 1.
   Rupa symbolic
  --
   In the afternoon as predicted siddhi has returned. Narayana darshana is now unprecedentedly strong & spontaneously pervasive; Ananda of battle & defeat are attempting to fix themselves in the Mahakali sense; Sundara & Asundara are coalescing in a qualified chidghana ahaituka ananda.
   Sortilege

r1914 04 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Last night, the symbol rupa was shown in bahirdarshi of a red sun changing into a rosy sun followed by a blue-green sun, ie the ugrapravritti of Mahakali developing love (Mahalakshmi) and pouring itself into beneficence governed by spiritual temperament and knowledge (the Sun is always vijnana). Afterwards the universal prema settled itself in the system as a part of the temperament and the temper of doing all things as paropakara, even apparent injury being done for an ultimate good to the individual & the world.
   As the Ananda of defeat, of the asundara, of the ashiva is insisted on, there begins to be finally settled in the knowledge & mental consciousness a more luminous sense of the necessity & meaning of the adverse movements in the siddhi & the life. The whole environmental nature is therewith assuming a more perfect & all-pervading anandamaya nati to the Ishwara. Last night prayer, to which the nature has been long much opposed & then indifferent, was twice used to the Rudra-Vishnu as the helper & healer & yet the cause of the affliction.

r1914 04 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the siddhi is beginning to reemerge decidedly from its obscuration. The same movement, however, continues. Mahakali personality & dasya resist all attempts at disturbance; but the former is diminished in force by being confined to personality and barred from control over the bhava and the action in which the other three vary their combinations. Prema & kama of Mahasaraswati (the Sudrani) generalise themselves more & more & with them grows the dasya to individuals arising out of the dasya to God as well as the general dasyalipsa. This is today confirmed in universal atmasamarpana. The Brahmanic basis of Maheswari grows in force with the growth of the third chatusthaya, but its harmony with the kshatratejas is disturbed by the obstruction to the Chandibhava and the force of divine Tapas. All the old harmonies have been disturbed to make place for a new & greater arrangement of the same rhythm. As always, there is in the process some disturbance of samata, sukham, prasda, but it is nothing compared with former disturbances; its movements are dull, brief & external, tamasic, not rajasic, of the nature of depression & [?weak] uneasiness with very little, if anything, of the nature of revolt.
   In the manas & prana pranic suggestions, even though illumined at a great distance from the vijnana or not illumined or with a smoky & murky light, are tending more & more to an automatic correctness; but the stumbling buddhi of the Annamaya being interferes with its own sources of error & misplacement. Tapas is back at the stage of always resisted, variable & insecure effectiveness.

r1914 04 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   5) It is the intellectuality in the telepathy that resists. ie the devatas who watch & are guided by immediate forces are unwilling to allow the force & the vision to go beyond them. They approve the siddhi of Maheshwari-Mahasaraswati, but are opposed to the siddhi of Mahakali-Mahasaraswati.
   The whole struggle in the siddhi now is between the present & the future, between the telepathic knowledge that sees & admits the present & the vijnanamaya that reaches beyond to the future, between the force that admits & manipulates present forces & the force that aims at annulling & replacing or transforming them rapidly into the image of their vijnanamaya & anandamaya equivalents, between the present NaraNarayana in men & the future Krishna who incarnated himself in Brindavana & Dwarka.
   After a farther brief struggle the Mahakali bhava & tapas, as well as the personality, have been finally accepted in the bauddha parts of the consciousness. They have now to be imposed on all the sensations & impulses without diminishing the completeness of the other three elements in the being. At the same time the entire & rapid idealisation of the lower consciousness has to be resumed.
   The Kamananda is still in the same uncertain condition wavering between cessation & continuance; but there are tendencies of advance in the physical ananda generally. Eg. the tivra after sahaituka (water-pipe) lasted long after the cessation of application of the physical cause; the three forms of vaidyuta tend to declare themselves, ie positive, negative & neutral; ahaituka raudra tries to disengage itself from the association of its usual internal physical causes, such as disease, etc.

r1914 04 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The struggle over the faith continues, but the Mahakali tapas is sufficiently harmonised & strong in harmony to carry on the action in spite of temporary suspensions. The struggle is now generally over (1) faith + vijnana, (2) the body, (3) karma (especially kriti). In all karma the difficulties are over (1) sustained work, (2) sustained effectiveness (3) equipment; but the latter does not apply so much to other karma as to kriti.
   At night the dreams were once more coherent but suffered from distortion by present ego & association; it is notable that when coherent dream is strong, swapna samadhi is temporarily suspended. This is due to the unsettled movement for the replacement of incoherent dream by coherent & coherent dream by swapnasamadhi. Rupa in the jagrat cannot yet be established, although the movement of expansion is now persistent in its insistence on the akasha; initially stable densities are common, but they avoid the straight gaze of the physical eye & appear to the subtle vision in the physical eye at the side or to the absent gaze in which the sanskaras of the physical gaze are not dominant.

r1914 05 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The intellectuality in the whole adhara has finally accepted subjection of the lower prakriti to the ideal nature; only it awaits light of perfect discrimination in the nervous & tapasic parts of the being( ). The external intellectuality on the contrary made a violent attack on the whole system, partly obscuring the Krishnadarshana, disturbing samata a little occasionally, shaking the faith especially in the bodily siddhi, but not prevailing against the dasya & Mahakali tapas. It is evident therefore that the era of successful relapse in the siddhi is drawing to a close & the safety of the gains (satir dhannm) is more & more assured. Obstruction of progress is as yet still potent.
   The 1 seems to have been the prefixed date for the following results. (1) the final subjective rejection of the intellectuality in favour of the ideality; (2) the removal of the obstacle to the constant manifestation of perceptive vijnanamaya thought, articulate vijnanamaya thought, free anandamaya vani, conversion of tapasic into luminous movements; (3) the definite faith in the power of dharma-karma; (4) the cessation of the dominance of relapse in the subjectivity, examples Br. [Biren,] Richard, X1 etc.

r1914 05 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The fluctuations of personality have been resumed & continue, but the Mahakali nature tends always to return. The lapse is no longer determined by any subjective cause, but by a sort of subsidence in the physical & nervous energy.
   Lipi (20)

r1914 06 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The forward movement of the Rupa today is the preparation for a final efflorescence & prepares in its turn a forward movement of the Samadhi which is dimly adumbrated. There is some strain of the Tapas; it is unnecessary & will fall away. But it prepares & represents the intensity of the Mahakali energy, involving also after purification an energy of the light & joy, which is to replace the calm Maheshwari-Mahasaraswati passivity of the empty vessel.
   These things are not to be done slowly, gradually & with difficulty, but rapidly, victoriously and without relapse. The point at which this will be possible, is not yet reached, but is being rapidly approached.
   Already affirmation is the dominant note of the thought-perception, the ketu. The base of Ananda will soon also be normal, as indicated in the constant symbol-word, Ordinary read on the box. Tapas & Prakasha are being assured more & more of their freedom. Only the uncertainty in the faith holds them back, & this obstacle is now being removed by the removal of the Maheshwari restraint. Mahakali left to herself can now work out her own salvation.
   The Anandamaya Drishti, the constant sense of the Ishwara, the dasya-madhura & bhoga are also almost ready.

r1914 06 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This does not mean that there is to be no passion & force in the action or that all is to be saumya, easy, pliant. On the contrary; for it is the action of Mahakali that is intended. That action is already pleasant in the impulse & joy of the sahitya, its isha & radhascombined as the ratha, the chariot of the soul in its action. The same rudra energy will be extended everywhere; but it must result from the bhoga of the passive Prakriti enjoyed by the Ishwara.
   It must be extended first to the vijnanasiddhi[,] to the thought, vak, script, lipi, sense-perception, power, vision,afterwards to the body & the outward action. Not only is this to be done, but it is about to be done. It has already extended itself to the script & is preparing to extend itself to lipi & rupa & to the senses.
  --
   The change to the rudra ananda of Mahakali is already being effected, organically & organised-lyit has extended itself to all experiences & activities, but is hampered by the sense of a discord & the discomfort of the discord. This discomfort can be well perceived as a form of ananda out of order & its source as the egoism of a standard erected by the individual mind and a demand that all should conform to it. The standard remains & the demand, but it must be the standard of Gods tendency & the demand of Gods tapas, so that the discord may also bring a joy of progressive fulfilment & of strenuousness in the progress, not the discomfort of a baffled struggle.
   ***

r1914 06 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Ananda holds firm. The sortileges of June 10 12 & 14 are fulfilled; & since safety of the gains is assured, whatever interruptions or cloudings there may be, the Ananda is a dhana which is in possession now once for all. It has only to be progressively intensified & cast more & more into the Mahakalibhava. It still keeps too much of the Maheshwari-Mahasaraswati bhava.
   St. Sayana Bhurie the physical consciousness has now to be solarised (moulded into the ideality).
  --
   Intervals of intense bodily passivity & inner calm still arrive, as this night, which belong to Maheshwari rather than to Mahakali-Mahasaraswati. They are used for the ever increasing fullness & force of the pratistha which is always the Maheshwari pratistha.
   ***

r1914 07 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is now evident that the Mahakali bhava has come to stay & that it is only the faith in the kriti and certain intensities, eg the tertiary dasya, that are really denied in the second chatusthaya. In the first the physical clouding of the prasada in the prana is the one defect & that proceeds from a defect in the second element of the shakti-chatusthaya.
   These fluctuations in the second chatusthaya have to be rapidly eliminated. There is faith in the physical siddhi, an elementary faith even in the saundarya, although there are one or two lacunae. The faith in the kriti resolves itself in a defect of faith in the rapidity & completeness of the power-results & of the Kamasiddhi.

r1914 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samata & Tertiary dasya maintained; but the faith & Mahakali bhava are sometimes overlaid.
   Rupa

r1914 07 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   On the contrary there is a distinct tendency for the Intelligence on a higher level of its secondary stage (sanu) to predominate, illuminated by vijnana, but always referring downwards, for the Mahasaraswati bhava to revive & replace or modify the Mahakali bhava & for the faith in rapidity to be replaced by the faith in a slow & gradual process. The persistence of these tendencies would mean the triumph of the old over the new & of the lower over the higher.
   At the same time the vijnana proceeds with its organisation in knowledge, the telepathy is ever more comprehensive, telepathy of thought more & more justifies itself in spite of errors of reception, the sense of the triloka in Bhu becomes more & more ordinary & dominant. Tapas is attempting to change from the half-free, half-nervous method to a purer form of power; in the process its effectivity seems to have decreased or sometimes to be almost suspended. Rupa is still in the same condition of slow, arrested labour to advance.

r1914 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Now the system is ready to accept the most contrary impulses in both mind & body as the working of Krishna through the powers of the swabhava & the sense of being the living yantra is being rendered absolute. The Tapas will not by this movement be impaired. The passive & the active tapas will be managed until they are reconciled in the full Mahakali-Mahasaraswati bhava.[)]
   ***

r1914 10 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is a circumstance of the imperfect assimilation of the Mahakali Bhava, which in its stronger movements tends to be the pure Mahakali using Mahasaraswati & not Mahasaraswati informed by Mahakali. It is therefore an imperfection of the Daivi Prakriti.
   ***

r1914 11 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The attempt of the attack is (1)1 to restore the empty, indifferent shanta Mahasaraswati bhava & negate the combination of Ananda + Tapas, centred in the Mahakali-Mahasaraswati Bhava; (2) to assert the passive Devi in place of the Asuro-Rakshasic (Chandi) Devi governed by the Deva in Krishna.
   It is now a settled gain that the Maheshwari bhava as pratistha is practically covered over; it is dominated, first, by Mahasaraswati as continent and, secondly, by Mahakali as inhabitant, seated on Maheshwari & embraced by the conditioning Mahasaraswati. When the combination Mahakali-Mahasaraswati is perfect, the pratistha will be entirely covered. It only emerges when it is necessary to correct the tendency of Mahakali to assert the supremacy of her own peculiar bhava to the detriment of the Mahasaraswati cont[in]ent.
   The type fixed is the Mahakali bhava of the Mahasaraswati Personality, not the Mahakali personality.
   The emergence of the full intensity of Mahakali-Mahasaraswati is the development now attempted.
   ***
  --
   The full bhava in its personality has reappeared, that is the conscious self-knowledge as the Mahakali-Mahasaraswati Prakritiangsha & the corresponding ego-form in the sukshma body & mind. It includes the bhava of the Dasi.
   ***
  --
   The perfection of the second chatusthaya has been completed in all but sraddha & chandibhava by the growthstillcontinued of the Mahakali-Mahasaraswati.
   In the manuscript, "(1)" was inserted after "negate".Ed.

r1914 11 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This is coming by Mahakali bhava.
   Shaktiriti
  --
   Coming by Mahakalibhava.
   Chandibhava
   Mahakali
   Shauryam, ugrata, yuddhalipsattahasyam, daya cheshwarabhavah sarvakarmasamarthyam.
  --
   There has been today a strong combination of circumstances in the nature of asiddhi in order to negate, as far as possible, the Mahakali bhava manifesting. All remains intact except the Ishwarabhava & its concomitants, but these are less affected than before.
   ***

r1914 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The sense of Asiddhi became again strong, but not overpowering at night. There was a partial withdrawal of the Mahakali bhava realised into a form less dominated by MK and more of the nature of Mahasaraswati with the Maheswari-Mahalakshmi type prominent.
   This seems to be an operation for the increase of the Mahalakshmi colouring in the Chandibhava.

r1914 12 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The female energies have already been resumed in the Mahakali bhava.
   Only shadows now remain of the separate bhavas, shadows that are about to be absorbed.

r1915 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   But it must be the madhura dasya of Mahakali-Mahasaraswati, not of the merely passive Mahasaraswati.
   ***

r1915 01 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali-Mahasaraswati consciousness with the Mahaluxmi colour is finally taking form, but has not yet sufficient force of Mahakali.
   ***
  --
   The dasya of Mahakali-Mahasaraswati with the Mahalakshmi tinge is now affirmed.
   ***
   Whenever the Mahakali consciousness has been affirmed in Mahasaraswati, it has had too strong a tendency to overwhelm both Mahasaraswati and Maheshwari & assert the violent Asuric Kali bhava. For this reason the combination MahasaraswatiMaheshwari has been constantly streng thened against this assertion & each time it has thus been streng thened, it has absorbed more & more of the Kalibhava which it denied.
   Tonight the combination Mahalaxmi- Mahakali was effected & held steady against the Asuric Kali tendency which it then took into itself. By this action the perfect harmony was established; for Mahalaxmi has always asserted itself in the MaheshwariMahasaraswati formula, that is to say, with the right continent and the right pratistha. All that has now to be effected is the streng thening of the Kali tejas & virya till it reaches the right intensity without disturbing the other elements of the harmony. The intensification is already proceeding.

r1915 01 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A new formation can be felt, marked for the moment by a great intensifying of Mahaluxmi and a mergence in her of Mahakali
   ***
  --
   Madhura dasya is well-established, but there is no action of Mahakali.
   ***
   There is however a movement towards the fusion of the Mahakali & Mahaluxmi bhavas in the Anandamaya Tapas & Premamaya Virodha.
   ***

r1915 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The consciousness of the cosmic Purusha-Prakriti confirms itself always; but belongs to an inferior plane, not to the Vijnana or the Ananda. There is no satisfaction to the Will or to the Mahakali element.
   ***

r1915 01 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The same process of deepening & final basing is in process with regard to the Shakti. Along with this movement Mahakali is again emerging out of Maheshwari-Mahaluxmi-Mahasaraswati.
   ***

r1915 01 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali element increases in the energy, but has yet no faith in the result of its thought or its action. It maintains udasinata & nati, but not an active attitude of tapatya.
   ***

r1915 01 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   On the other hand a temporary abandonment of Tapatya and Mahakali bhava and an all-prevailing incertitude amounting to ill-faith was brought back by the necessities of this movement.
   Arogya has been thrown back violently & Sharira generally retarded.

r1915 05 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The chief movement has been the emergence of the fixed Mahakali temperament with fixity in the struggle and yuddhalipsa and the rejection of the tamasic Mahasaraswati temperament which draws back from apparently useless struggle & desires either an easy progress or acquiescence in an imposed immobility.
   ***

r1915 06 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya has attained an extraordinary completeness in the tertiary form. Along with the dasya is the restoration of the perfect samata. But the Mahakali bhava (Singhabahini) is diminished and not always present. Nevertheless it is more normal now than the others.
   ***

r1915 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali-Mahasaraswati consciousness with the Maheshwari pratistha & the Mahaluxmi colouring is now being firmly & finally established.
   ***
  --
   The revolt of the evolutive tendency non-central to the adhara is the cause of the relapse of these last two days and the break of the unity in the universal consciousness. As usual the relapse has synchronised with the reappearance of the Mahakali energy.
   ***

r1915 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the afternoon the siddhi receded from the mornings intensity and in the evening there was even some touch of the reaction contradictory of samata usually associated with the Mahakali rajasic activity.
   ***

r1915 07 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Sama Ananda has stood firm, except for rare touches; the second chatusthaya & the Mahakali bhava have been streng thened, even the ishwarabhava & the temperamental sraddha (in the heart) although the intellectual mind has been shaken.
   Krishnadarshana increases in the tertiary Anandamaya sense through all fluctuations.

r1915 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Daivabhava of Mahakali is fixed. The Maheshwari Pratistha is submerged, but the Mahalaxmi-Mahasaraswati continent is still too strong for the right intensity of the Mahakali inhabitant to fix itself.
   ***

r1915 07 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In shakti faith is depressed, in siddhi of physical yoga, in siddhi of karma, in siddhi of rapidity and in God & self-power. It is doubted whether the leading is directly divine,whether the leader of the yoga is the Master of all. Mahakali-shakti is depressed in its Mahakali bhava.
   ***

r1915 08 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   At the same time the second chatusthaya with the Mahakali bhava tends to fix itself. There is sraddha in the struggle & power of battle, not yet firm sraddha in the result.
   The main point is that the maintenance of Mahakali bhava no longer depends on successful manifestation of power. Formerly with insuccess it fell back to Maheshwari-Mahasaraswati, recently to M.M with quiescent Mahakali. At present it wavers between M with predominant Mahakali & insufficient Mahaluxmi colouring and M with insufficient Mahakali force. In the latter case Maheshwari pratistha tends to be hidden, as is intended, in Mahakali intensity of the prana, but the intensity ceases in the general Tapas. In the latter there is intensity of tapas, but the pratistha appears & emphasises itself so as to support the tapas & prevent a relapse into the rajasic Kali. In the former there is a harmony and the intended harmony, but with insufficient sense of power.
   This has now to be remedied.

r1915 08 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This movement proceeds along with a[n] increasing firmness in the foundation of the Mahakali bhava and a definite assurance of the finality of the Ananda.
   ***

r1915 08 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   At the same time there has come a rush of the will-thought attempting to establish itself as the effective thought with the knowledge thought contained in it. This is the same movement which formerly followed any considerable advance of the siddhi,a rush of Mahakali pravritti, with confidence in the immediate fulfilment of the hope, desire etc in the rajasic being and a subsequent recoil of disillusionment, disappointment and loss of faith.
   At present, however, the will-thought is much more normally effective than it ever was before; but it is not yet entirely effective and seldom immediately effective. Its enlightenment is imperfect & even when it is right, it is still half obscure of the nature of right Force but not of Light or luminous right force. It is not kratum sachetasam, but only prajavat, suvitam.

r1915 08 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   On the whole, however, the day has been one of arrest. The Tapas etc fell back slightly and the force of the Mahakali bhava; at the same time there was no forcible retrogression.
   ***

r1917 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   (2) Increased strength of second chatusthaya especially of sraddha bhagavati, devibhava and confirmed dasya. In the latter madhura has to be increased. Aishwarya has to be encouraged & devibhava to be less Maheshwari-Mahasaraswati with more in it of Mahakali. The Mahalakshmi colour comes with the positive ananda & madhura, fades with the sinking back towards mere shanti and general samata & sukha. The rest awaits the development of the third chatusthaya.
   (3) Great extension of perception of satyam in telepathy, which is preparing to embrace sensational & mental telepathy and telepathic trikaldrishti. Tapas is increasing towards brihat effectiveness, but is not yet ideal (vijnanamaya). It awaits the development of pure trikaldrishti unified with pure will.

r1917 01 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In second chatusthaya, aishwarya, Mahakali bhava, sraddha swashaktyam, daihik shakti still imperfect,the rest satisfactory. Daya very strong. Mahalakshmi colour, once quite absent or almost quite, is now very deep. Dasyam is almost absolute, except in certain remnant movements of the intellectual suggestions.
   Karma is now stationary, with slight advantage to the hostile forces.

r1917 02 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali bhava has taken possession and is being combined with the Mahalaxmi colour.
   Ananda is beginning to take possession of the prana and body. It has long been in possession of the chitta and mentality.

r1917 02 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Mahakalibhava seems to be now normal and the reversion to Mahaluxmi-Mahasaraswati empty of it, is rare. But there is variation between raw Mahakali bhava too ugra and saumya Mahakali with Mahaluxmi colour. Maheshwari, normally, is quite covered and a pratistha only.
   ***

r1917 03 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Mahakali bhava now firmly founded and in possession. Harmony of the four bhavas not yet developed on the new basis of Mahakali Mahasaraswati.
   ***

r1917 03 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Maheswari bhava concealed as pratistha in Mahalakshmi-Mahasaraswati has again risen, though it can no longer possess; it has to be concealed again in the Mahakali-Mahasaraswati with the Mahalakshmi colour.
   ***

r1917 03 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya vaira of Mahakali. The Energy serves all, but enforces on them with more or less violence the higher in place of the lower aims of their being; thus it is often in vaira or virodha with their lower desires which it yet accepts as part of its system and as material of its work.
   The sixth chatusthaya of Sarvam Anantam Jnanam Anandam Brahma is now complete in itself. Its completeness of contents depends on the perfection of the third, fourth and fifth chatusthayas. Subjective bhukti may be now considered complete as well as subjective mukti. Subjective shuddhi is only defective in as much as the intellectual mentality still resists complete elimination by transformation into the ideality; but the separation & distinction of the two in knowledge is now complete. The full transformation is rather siddhi than shuddhi. Therefore only siddhi remains of the four elements of the seventh chatusthaya.

r1917 03 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The energy of the Shakti is more and more changing from saumya to raudra. The Mahakali bhava has therefore taken full possession of the centre of energy, though it still fluctuates and has not taken its final character.
   ***

r1917 03 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the foundation of the rudra energy has been successfully laid and the Maheshwari in Mahakali once dominated (taken in as pratistha) will be perfected.
   The Maheshwari already taken in as pratistha was Maheshwari in Mahasaraswati, the other sometimes manifest is Maheshwari in Mahalakshmi. Once in Ch. [Chandernagore] Maheshwari herself was manifest. This is the last stage of the pratistha preparation. It is connected with the union of aishwarya-ishita-vashita with trikaldrishti and prakamyavyapti.

r1918 03 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali element has fixed itself. Eight days are given by the lipi, up to April 2, for its taking full possession of the bhava.
   ***

r1918 04 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A manifest change has been the accomplishment of the Chandi personality in the Devibhava of the Prakriti. This bhava is in its nature Mahasaraswati, the Aniruddha-shakti. It has for its base Maheshwari; it is strongly coloured with Mahaluxmi. This combination was finally expressed in a strong and long-permanent personality, perfect in equality, intense in bliss, full of universal love madhurya, but deficient in virya and shakti, . The advent of the Chandi bhava, effected in accordance with lipi and other prediction on the 2d, stabilised and completed in rudra force on the 15, since then undergoing modifications and vicissitudes, has brought the completion of the Devibhava, not yet altogether perfect, but firm fundamentally. It is Mahasaraswati personality with the Mahakali bhava; the Mahaluxmi colour, a hidden Maheswari base (pratishtha).
   Defects still existent. (1) Occasionally the of the Mahasaraswati gets the better of the rudra tejas; this is mostly when things are getting on well or when the samata in shama gets the better of the samata in tapas. This however is rare. Ordinarily samata in tapas is the temperament.
  --
   (4) The hasyam of the first chatusthaya is developing the attahasyam of Mahakali into which is to be taken the jnana-hasyam, sneha-hasyam and kautuka-hasyam of the three other powers. But with defect of perfect sraddha swashaktyam, of perfect samata in tapas and of perfect ishwarabhava, this cannot take possession of the temperament.
   (5) Sraddha has an occasional perfection when it is sraddha in the Bhagavan and in the shakti as his executive power; but in the absence or defect of ideal tapas-siddhi, this also wavers. General habit of sraddha prevails, but is crossed by the intellectual uncertainty as to the intention of the Ishwara.
  --
   The devihasyam which was formerly only in the buddhi and from thence affected the temperament, is now manifesting originally in the temperament. It is a compound of the four kinds of hasya or a combination of them. It has not yet occupied the place of the original colourless and featureless hasyam (ahaituka), but is preparing its occupation. Incidentally the of the Mahasaraswati is being taken up by the Mahakali,it is an anandamaya titiksha-udasinata-nati and will be converted into an element of the sama tapas (shamomaya tapas). Sraddha, ishwarabhava etc are also taking their proper shape and the other elements of the shakti-chatusthaya are preparing a more perfect combination and fusion. All this, however, is not yet well accomplished or perfectly sure in its action.
   MS really

r1918 05 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Traigunyasiddhi. The intense Ananda of shama of the Mahasaraswati with the Maheswari basis and Mahaluxmi colour is now uniting itself with the strong tapas of the Mahakali bhava. A mediate equation has been arrived at, but the full Ananda of the ideal tapas is necessary before the final unification can be secure. It is notable that the Asamata now hardly even ventures to return except in touches of physical uneasiness, caused usually either by physical discomfort, eg, heat, lethargic pressure of tamas on the brain etc, or by psycho-physical discomfort of the attempt of intellect to mix still with the ideality or to accompany it. The latter is rapidly diminishing and is at best occasional.
   Sraddha in Bhagavan and in the higher shakti which he uses as ones own universal shakti, is growing to completeness. The lower shakti not yet unified with the higher, is occasionally shaken by doubt or coloured by it; but this is more doubt of the rapid effectuality than of the final effectuality. Something of the latter still exists in the shape of uncertainty, with regard to physical siddhi and life, but it is no longer positive asraddha.

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  is rather low. Perhaps Mahakali is smiting me?
  THE MOTHER: No, no.

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Wikipedia - Dadakot -- Village development committee in Mahakali Zone, Nepal
Wikipedia - Dethala -- Village development committee in Mahakali Zone, Nepal
Wikipedia - Dewal Dibyapur -- Village development committee in Mahakali Zone, Nepal
Wikipedia - Mahakali (album) -- 2008 album
Wikipedia - Mahakali - Anth Hi Aarambh Hai -- Indian television series
Wikipedia - Mahakali -- Hindu Goddess
Wikipedia - Rapla, Nepal -- Village Development Committee in Mahakali Zone, Nepal
selforum - kshatriya aryaman mahakali
Last Train to Mahakali
List of monuments in Mahakali Zone
Mahakali Anth Hi Aarambh Hai
Mahakali, Baitadi
Mahakali Caves
Mahakali, Darchula
Mahakali (disambiguation)
Mahakali, Kanchanpur
Mahakali, Nuwakot
Mahakali Zone
Ujjaini Mahakali Temple



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