Mahalakshmi

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
And Mahalakshmi,2 which means success.
Tomorrow Im going downstairs.

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
Sujata told me its Mahalakshmi.
I was hesitating between Mahalakshmi and Mahasaraswati.
(Mother remains concentrated)
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You see, Mahalakshmi is the Divine Mothers aspect of love, the perfection of manifested love, which must come before this supreme Love (which is beyond the Manifestation and the Nonmanifestation) can be expressed the supreme Love referred to in Savitri when the Supreme sends Savitri to the earth:
For ever love, O beautiful slave of God!
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Now, it has life, you understand. It has life. And its the correct drawing, I mean it should be a square (not a rectangle as you did), a square divided into nine smaller squares. It is the image of the realization (not realizationgestation), the birth of Mahalakshmis consciousness in Matter, that is to say, the form of divine love in Matter.
(Mother pores over the diagram for a long time. It should be noted that the figures of the diagram must be read and written in a particular order to have their full power.)
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(Mother starts humming the music or the vibration which has come to her and corresponds to the diagram and the birth of Mahalakshmis consciousness in Matter.)
Another point is unclear: after 30, do you go here or there?
--
Mahalakshmi's music.
***

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 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.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This is the divine love, love proper to Maheshwari. But there is another love more intimate, close, human the love of Mahalakshmi. This is the love that comes down here upon earth and takes on an earthly quality, a terrestrial vibration. In other words, it has what we call the psychic quality that characterises the human feeling with its peculiar charm and sweetness and intensity and magic. It goes without saying that by human we do not 'mean here the gross human thing which is more animal than human, a matter of the external heart, made up of crude passion and egoistic demand, but that which is the truth of all this deviation and deformation, lying behind in the inner heart. The psychic being is a special creation in and for earth, in and for man, the earthly creature. It is, as we have said, divine Grace imbedded in Matter.
The gods are glorious beings; they are aspects and personalities of the Divine, presiding and ruling over the cosmic laws, each with his own truth and norm and dominion, although, in the higher status, all work together and harmoniously. Even then they do not possess a soul, a psychic core of being. They are forms and powers of consciousness organised round a divine truth, a typal Idea; but they do not have this exquisite presence secretly seated in the heart, which is the privilege of the terrestrial creature.

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.
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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, Love Mahalakshmi. 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.

1.01 - The Unexpected, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
In this mood of expectation we arrived at the eve of the Darshan, November 24th. The Mother gave her blessings to all in the morning. Embodiment of the Mahalakshmi Grace and Beauty, she poured her smile and filled our hearts with love and adoration, an ideal condition in which to present ourselves to the Lord. Each Darshan is an occasion for him to survey the progress we have made after the last one and to give us a fresh push towards a further advance.
Visitors had swollen the even flow of our life; among them, Miss Wilson, daughter of President Wilson, had come from far-off America for the Master's Darshan. His book Essays on the Gita had cast an unearthly spell upon her. That there could be someone who could write such a wonderful book in this materialistic age was beyond her imagination. She could hear the Voice of the Lord saying to man, "Abandon all dharmas. Take refuge in me alone. I shall deliver thee from all Sin." The book was her Bible. She decided she must have the Darshan of such a unique person.

10.23 - Prayers and Meditations of the Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
Once, in connection with Shakespeare, I said that a poet's language, which is in truth the poet himself, may be considered as consisting of unit vocables, syllables, that are as it were fundamental particles, even like the nuclear particles, each poet having his own type of particle, with its own charge and spin and vibrations. Shakespeare's, I said, is a particle of Life-energy, a packet of living blood-vibration, pulsating as it were, with real heart-beat. Likewise in Dante one feels it to be a packet of Tapasof ascetic energy, a bare clear concentrated flame-wave of consciousness, of thought-force. In the Prayers and Meditations the fundamental unit of expression seems to be a packet of gracious lightone seems to touch the very hem of Mahalakshmi.
The voice in the Prayers and Meditations is Krishna's flute calling the souls imprisoned in their worldly household to come out into the wide green expanses of infinity, in the midst of the glorious herds of light, to play and enjoy in the company of the Lord of Delight.

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
Integral wealth of Mahalakshmi: wealth of feelings and action in all fields of activity intellectual, psychological and material.
Mahasaraswatis mission is to awaken the world to the need of perfection; but perfection itself belongs to the Supreme Lord alone; no one else can even know what it is.

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.
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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.

1951-05-12 - Mahalakshmi and beauty in life - Mahasaraswati - conscious hand - Riches and poverty, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
object:1951-05-12 - Mahalakshmi and beauty in life - Mahasaraswati - conscious hand - Riches and poverty
author class:The Mother
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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 love and beauty are not or are reluctant to be born, she does not come. ~ Sri Aurobindo, The Mother, p. 31
When the surroundings, circumstances, atmosphere, the way of living and above all the inner attitude are altogether of a low kind, vulgar, gross, egoistic, sordid, love is reluctant to come, that is, it always hesitates to manifest itself and generally does not stay long. A home of beauty must be given for Beauty to stay. I am not speaking of external thingsa real house, real furniture and all that I am speaking of an inner attitude, of something within which is beautiful, noble, harmonious, unselfish. There Love has a chance to come and stay. But when, as soon as it tries to manifest, it is immediately mixed with such low and ugly things, it does not remain, it goes away. This is what Sri Aurobindo says: it is reluctant to be bornit could be said that it immediately regrets being born. Men always complain that love does not stay with them but it is entirely their fault. They give this love such a sordid life, mixed with a heap of horrors and such vulgarity, things so base, so selfish, so dirty, that the poor thing cannot stay. If they dont succeed in killing it altogether, they make it utterly sick. So the only thing it can do is to take flight. People always complain that love is impermanent and passing. To tell the truth, they should be very grateful that it manifested in them in spite of the sordidness of the house they gave it.
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Sri Aurobindo says here about Mahalakshmi: All that is poor repels her advent? ~ Sri Aurobindo, The Mother, p. 31
Yes, poor, without generosity, without ardour, without amplitude, without inner richness; all that is dry, cold, doubled upon itself, prevents the coming of Mahalakshmi. It is not a question of real money, you know! An extremely rich man may be terribly poor from Mahalakshmis point of view. And a very poor man may be very rich if his heart is generous.
When we say a poor manun pauvre homme, what is the exact meaning of poor man?

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
What do Mahasaraswati and Mahalakshmi look like?
What?

1954-08-18 - Mahalakshmi - Maheshwari - Mahasaraswati - Determinism and freedom - Suffering and knowledge - Aspects of the Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
object:1954-08-18 - Mahalakshmi - Maheshwari - Mahasaraswati - Determinism and freedom - Suffering and knowledge - Aspects of the Mother
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Sweet Mother, I didnt understand this: This is the power of Mahalakshmi and there is no aspect of the Divine Shakti more attractive to the heart of embodied beings.
That means men. It is another way of saying human beings upon the earth, beings upon earth. There are also it means animals also. She is very, very loving towards animals and animals love her very much; even the most ferocious ones become very gentle with her, and that is why instead of using the words human beings, he has used embodied beings, beings with a body upon earth.

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.

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.

Conversations with Sri Aurobindo, #unset, #Arthur C Clarke, #Fiction
Yesterday evening, he spoke to you about the four aspects of the supermind, did you follow? Well, this white light comes from Maheshwari, it is a light of knowledge and purity. It is she who is the great preparer of the yoga. When that is ready generally an aspect of power (Mahakali) descends, which takes a personal form, whilst the force of Maheshwari is impersonal (at least here). I was expecting to see this descent. But the work of preparation was long of assimilation and cutting off from the exterior, that took almost the whole time. At the same time a third ring separated you as though to cut you off from the world where you lived externally and also from your past. This force comes from Mahalakshmi.
The force of purification is always there now, preparing, regulating. I am always following you though I do not see you physically. As the preparation was very good I thought something would manifest in your consciousness today. But one must not be in too great hurry, it will come another time.

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.
***

r1914 04 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 05 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The shuddhananda & sense of Supreme Beauty in all things is growing with the growth of the Mahalakshmi bhava, but it is not, as formerly, overpowering & intolerant of the perception of differences in gunas in the mentality. It perceives the vulgar as vulgar, the common as common & yet as divine & uncommon in that which it expresses.
The consciousness now lives chiefly in the Bhuvar lower & higher, but not actively in the Pradiv or Swar. It has to raise itself to these altitudes.

r1914 11 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
This seems to be an operation for the increase of the Mahalakshmi colouring in the Chandibhava.
There was no failing of samata, no indifference or denial of Shakti within, but only a sense of want of means & sanction.

r1914 12 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The bhava of Mahalakshmi has taken its place in the Devi Bhava. The Kali Bhava has toned down its force in order to assimilate Mahaluxmi.
***

r1915 01 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The dasya of Mahakali-Mahasaraswati with the Mahalakshmi tinge is now affirmed.
***

r1915 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sahitya-siddhi seems to be moving towards the recovery of the lost Mahalakshmi colouring in the style. (lipi 1).
Throughout the day a violent struggle between the Arogya-prakriti & the Rogasharira. The latter has manifested for some days in bad forms of assimilation and incipient cold, and now in incipient fever. The latter has been defied in all respects except not bathing & so far has been unable to make itself felt except in a fluctuating recurrent heat and occasional tendency to weakness. The weakness however makes no difference either to intellectual work or to physical exertion. This is the struggle to establish the Arogyasharira (lipi 1. )

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 23b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The last three bhavas, [i.e., Maheshwari, Mahalakshmi and Mahasaraswati], are now complete; the first is there except , but not steady nor well combined with the rest.
The afternoon has passed in a massive resistance to the recent siddhi, which has developed Ananda in battle, resistance & temporary defeat. The Devibhava has triumphed over the resistance.

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 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 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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.
***

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