Mahasaraswati

0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
I was hesitating between Mahalakshmi and Mahasaraswati.
(Mother remains concentrated)

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 1967-05-06, #Agenda Vol 08, #The Mother, #Integral Yoga
He even told me (I saw him), he even told me the vision that was at the origin of his cure. And it was really interesting. He said he saw it, as it were, almost with open eyes: everything was dark (it was in the night), the room was dark, he felt absolutely depressed, andit was a heart attackhad no more interest in anything, no more interest in life, and felt as if he was letting himself slip into death, just like that. Then, suddenly, he thought of me. Andhe says his eyes were open the whole room was dark, except for a sort of oval of light just in front of him. A quite dazzling oval of light, which remained. So he looked (he wasnt asleep), he looked to see what could be causing that light (he is sufficiently materialistic), but then, nothinghe realized there was nothing. Then he started watching that light, and he saw, rising from the bottom (he didnt know from where, couldnt see from where) like a flametwo small flamesof a very, very pale light, very bright. He found it interesting, and continued to watch. And all of a sudden, he saw in the light the shape of what he calls I think its Mahasaraswati (I forget which, but I think its Mahasaraswati: perfection in work), that he saw there, staying there. And at the same time he felt in himself, oh, a great desire to serve, to work well, to consecrate his life to the divine work, all that. And the next morning, when the doctors came they said, Oh, everything is changed!
Interesting.
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But above all, I dont want anyone to know what I am saying here: everyone must be left to his own conception. As for him, he is convinced its Mahasaraswati who gave him back his life (all the same, he has much devotion for me, but that doesnt matter ). I dont want it known. I didnt say anything to him, I smiled at himyes, I told him, You are receptive. And when he expressed his gratitude, I said, We needed you to do some work. Like that, quite simply.
But I found that interesting, because Its generally like this: the Force is there, working, and if something comes (a call from someone, a prayer or something), all this (gesture to the forehead) generally remains absolutely still, immobile, letting only the Force pass through, and all I sometimes do is simply (gesture of offering or presenting something upward): Lord, here is this task, its for You. Thats all, and I leave it. But in this case, I was sitting at my table (the telegram had just come), and I concentrated and quite deliberately and consciously I put him in contact with the Force. Because there was a whole world of suggestions, he expected the end: This time its the end. So because of that, I concentrated and put a formation.

0 1968-02-03, #Agenda Vol 09, #The Mother, #Integral Yoga
Today is Mahasaraswatis day.5 (Laughing) Shes chattered a lot!
February 28, Auroville's inauguration.
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Mahasaraswati, the universal Mother in her aspect of knowledge and perfection in work.
***

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
Man possesses characters that mark him as an entity sui generis and give him the value that is his. First, toil and suffering and more failures than success have given him the quality of endurance and patience, of humility and quietness. That is the quality of earth-natureearth is always spoken of by the poets and seers as all-bearing and all-forgiving. She never protests under any load put upon her, never rises in revolt, never in a hurry or in worry, she goes on with her appointed labour silently, steadily, calmly, unflinchingly. Human consciousness can take infinite pains, go through the infinite details of execution, through countless repetitions and mazes: patience and perseverance are the very badge and blazon of the tribe. Ribhus, the artisans of immortalitychildren of Mahasaraswatiwere originally men, men who have laboured into godhood. Human nature knows to wait, wait infinitely, as it has all the eternity before it and can afford and is prepared to continue and persist life after life. I do not say that all men can do it and are of this nature; but there is this essential capacity in human nature. The gods, who are usually described as the very embodiment of calmness and firmness, of a serene and concentrated will to achieve, nevertheless suffer ill any delay or hindrance to their work. Man has not perhaps the even tenor, the steadiness of their movement, even though intense and fast flowing; but what man possesses is persistence through ups and downshis path is rugged with rise and fall, as the poet says. The steadiness or the staying power of the gods contains something of the nature of indifference, something hard in its grain, not unlike a crystal or a diamond. But human patience, when it has formed and taken shape, possesses a mellowness, an understanding, a sweet reasonableness and a resilience all its own. And because of its intimacy with the tears of things, because of its long travail and calvary, human consciousness is suffused with a quality that is peculiarly human and humane that of sympathy, compassion, comprehension, the psychic feeling of closeness and oneness. The gods are, after all, egoistic; unless in their supreme supramental status where they are one and identical with the Divine himself; on the lower levels, in their own domains, they are separate, more or less immiscible entities, as it were; greater stress is laid here upon their individual functioning and fulfilment than upon their solidarity. Even if they have not the egoism of the Asuras that sets itself in revolt and antagonism to the Divine, still they have to the fullest extent the sense of a separate mission that each has to fulfil, which none else can fulfil and so each is bound rigidly to its own orbit of activity. There is no mixture in their workingsna me thate, as the Vedas say; the conflict of the later gods, the apple of discord that drove each to establish his hegemony over the rest, as narrated in the mythologies and popular legends, carry the difference to a degree natural to the human level and human modes and reactions. The egoism of the gods may have the gait of aristocracy about it, it has the aloofness and indifference and calm nonchalance that go often with nobility: it has a family likeness to the egoism of an ascetic, of a saintit is sttwic; still it is egoism. It may prove even more difficult to break and dissolve than the violent and ebullient rjasicpride of a vital being. Human failings in this respect are generally more complex and contain all shades and rhythms. And yet that is not the whole or dominant mystery of man's nature. His egoism is thwarted at every stepfrom outside, by, the force of circumstances, the force of counter-egoisms, and from inside, for there is there the thin little voice that always cuts across egoism's play and takes away from it something of its elemental blind momentum. The gods know not of this division in their nature, this schizophrenia, as the malady is termed nowadays, which is the source of the eternal strain of melancholy in human nature of which Matthew Arnold speaks, of the Shelleyan saddest thoughts: Nietzsche need not have gone elsewhere in his quest for the origin and birth of Tragedy. A Socrates discontented, the Christ as the Man of Sorrows, and Amitabha, the soul of pity and compassion are peculiarly human phenomena. They are not merely human weaknesses and failings that are to be brushed aside with a godlike disdain; but they contain and yield a deeper sap of life and out of them a richer fulfilment is being elaborated.
Human understanding, we know, is a tangled skein of light and shademore shade perhaps than lightof knowledge and ignorance, of ignorance straining towards knowledge. And yet this limited and earthly frame that mind is has something to give which even the overmind of the gods does not possess and needs. It is indeed a frame, even though perhaps a steel frame, to hold and fix the pattern of knowledge, that arranges, classifies, consolidates effective ideas, as they are translated into facts and events. It has not the initiative, the creative power of the vision of a god, but it is an indispensable aid, a precious instrument for the canalisation and expression of that vision, for the intimate application of the divine inspiration to physical life and external conduct. If nothing else, it is a sort of blue print which an engineer of life cannot forego if he has to execute his work of building a new life accurately and beautifully and perfectly.

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, 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.

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
MAHALAKSHMI, Mahasaraswati
When people speak against you, I feel as if a big flame with many tongues is arising in me and the person in front becomes docile.

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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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.

1951-05-11 - 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
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.

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

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?
--
Are the images we see of Mahasaraswati true?
Oh, Lord! (Laughter) When a very small child tries to make someones portrait, does it resemble that person? It is very much like this, sometimes worse! Because the child is frank and sincere, whereas the one who makes the images of the gods is full of fixed notion and preconceived ideas, or else of all that others have said about the subject and of what has been written in the scriptures and what has been seen by people. And so he is bound by all that. At times, from time to time, there are artists who have an inner vision, a great aspiration, a great purity of soul and of vision, who have made things which are reasonably good. But this is extremely rare. And generally, I believe it is almost the opposite.

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
class:chapter
--
Sweet Mother, why is Mahasaraswati the youngest of the four?
Because her work came last; so she came last. (Silence) It is in this order that they manifested, in the order given here. These aspects are like the attributes of the Mother, which manifested in succession according to the necessities of the work; and the necessity of perfection was the last, so she is the youngest.

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?

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.

4.3.2.09 - Overmind Experiences and the Supermind, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
seen, but it has not got it at all right. If Mahasaraswati stopped
him at this moment, it must have been because his mind was

5.1.02 - The Gods, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
Yes, Mitra is rather a combination of the two powers [Mahalakshmi and Mahasaraswati].
The Gods

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 12 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The afternoon has passed under Vritra, the power slow to act, the trikaldrishti & jnana uncertain, the physical brain dull and overcast. The Maheshwari- Mahasaraswati shanti is giving place under such circumstances to the Mahasaraswati-Mahakali quietude based on a concealed Maheshwari pratistha. Nirukta is now acting under the rule of the vijnana normally & bhasha begins to follow suit; the intellect in the environment has recognised the necessity of passivity & the superior results of the vijnanamaya method. The frequency of Ananda (Kama) continues but is interrupted by Vritric periods.
The trikaldrishti has now (4.55) recovered possession and is acting with a considerable perfection in all its movements & entire perfection (except of right combination) in some of themie a movement or incident is seen in pieces of knowledge each of which would lead to an incorrect conclusion by itself, but taken together give a perfectly correct result. Their separate advent shows want of spontaneous combination in the knowledge; there is only collocation ending in combination. Power is still ineffective, except occasionally.

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.

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 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 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 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.
--
The Ananda of defeat is now right in temperament and well-established. The doubts of the Mahasaraswati vibhuti have not yet been set at rest; they persist and find their justification in the falterings of the siddhi and the continued success of the obstruction
The authority of the trikaldrishti and of the tapas are about to be finally established.

r1913 11 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Utthapana of the neck for half an hour; Mahima & laghima were strong though not yet entirely perfect, but Anima very defective; strong & troublesome pressure on the nerves & veins of the neck and back of the head, but not an overpowering pressure. Utthapana of the right leg for 7 minutes only in the middle position, Anima & Mahima very weak, laghima satisfactory; of either leg successfully in the horizontal position for 5 and 6 minutes, Mahima insufficient, Anima very weak. The morning chiefly spent in Veda & Life Divine. Subjective siddhis dull owing to flagging of the Vijnanabuddhi. In this reactionary state Ananda is dull in the purely physico-vital parts of the indriyas though strong in the mental and intelligent parts, the other siddhis sink to a low intensity and show whatever imperfections are still defectively purged out of them. Mahasaraswati tapas with the Maheshwari basis sometimes covered, sometimes visible through a thin veil of Mahasaraswati bhava.
Recurrence on a small scale of the crisis of asiddhi in the first two chatusthayas centred in asraddha. After repeating the stereotyped movements, it gradually disappeared, leaving however a diminished faith and tapas.

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 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.

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.

r1913 12 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
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 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Throughout the rest of the day, there were constant attacks of asiddhi, but the relapse into the Mahasaraswati form of udasina ananda could not again be enforced. The siddhi here appears to be complete. The only positive damage done by the attack was a partial bringing back of touches of physical discomfort disturbing the ananda of the indriyas in all touches & all sounds & restoring certain old sanskaras of unpleasant shrillness in sound or of dissatisfaction in the quality & effect of touch. The sensation however was confined to the physical organ & its nervous currents; the mind held its own.
Dream was ineffective.

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 03 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Sortilege (1) (2) (3) . That is, the Ten Kumaras = the ten Purushas from Pashu to Siddhadeva. The present that is drawing to an end is the Rakshasa, whose typeis that of not . It is the species, long necked = eager, purified in body, mahat in the prana element, therefore with a mind that listens in the ananta dasha dishah for the sruti from the vijnana. The other that is coming is Anandamaya, born of the full enjoyment of the Prakriti, ie the Devasura. Balaka also means in the sortilege the young unfulfilled Prakriti. The Anandamaya Devasura has been prepared in the Rakshasa by the Gandharva type of Rakshasa who is also , born not of Prakritis full act of enjoyment, but of her full mood of enjoyment (the Gandharvi bhava in Mahasaraswati).
The thought-telepathy is now coming more freely; sometimes it is seen as a thought with impulse & proved by the immediately subsequent act; sometimes it is entertained by the mind not as a perception of thought in anothers mind, but as an impression registered as a thought in ones own mind, yet vaguely but uncertainly associated, perhaps as a speculation of the others conduct, with another mind. Eg. B [Bijoy] brings tea. Mind thinks of B. looking for a cigarette, seeing none & possibly bringing one. There is no such look or action in Bs body, but only a vague idea of such a thought, possibly, in his mind. The next minute B brings a cigarette & looks to see whether or not there were any left, showing that this had actually been in his mind & he was now verifying by his senses an idea the mind had arrived at in thought only. At the same time it is possible that the thought went from my mind to his & produced the action or went to anothers who gave the cigarette to be placed there & then only B looked to see if there were no cigarettes already. In the latter case the thought was an effective vyapti from my mind to his or anothers; in the former a srauta vyapti from his to mine. Other cases were clear cases of prakamya; eg the perception of the thought & impulse in his mind & body to take the carbolic lotion, followed the next second by his action in taking it, etc.

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 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 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Power now is easily effective where the object is passive & not occupied by an opposite law of action; partially or ultimately effective where there is, to combat it, only an immediate intention or preoccupation (for it either changes or modifies the intention or acts when that is gone); slowly effective, & often after long continued failure, when there is, to combat it, a habit, trait of character or fixed & customary intention. It fails in immediate purpose when an active force works against it which is too strong & obstinate to be overpowered even after battle, because there is still in the nature the easygoing weakness of Mahasaraswati which is unwilling to face the necessity of ugrata & tapasya. It fails also as yet in changing easily fixed habits of working in the annamaya prakriti. The Ananda of battle has to be increased (this is the meaning of the lipi battle constantly given in the last few days) and the habit of physical weariness, lassitude & renunciation of effort eliminated. At the same time it is not the rajasic shakti which must dispel it, but the pure ugrapravritti of the trigunata shakti.
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.

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
Power is now attempting to proceed from the experience of the 12 & 14 to a more puissant action. It is seen today by experience that a powerful & persistent vashita will bring about results that to the telepathic vision of working forces seem impossible, but there is a limit of effectiveness which the power is not yet able to overpass. It is suggested that the power now is in its use hampered by the Maheshwari- Mahasaraswati temperament of slow and regular unhasting pressure & has not yet sufficient ugrata in the asu poured into it. Mahasaraswatis habit of giving way to the immediate event or the most powerful pressure & going round the obstacle or slowly undermining it must be renounced for a more stern & direct pressure on the opposing forces. This is supported by strong partial successes. On the other hand the opposite suggestion is that force is useless until the early forces have been slowly prepared for the higher vijnana to manifest.
Lipi

r1914 05 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The general result has not been favourable to a rapid siddhi. In the vijnana, the intellect is now forced to a more general & unquestioning acceptance of the satyam & brihat in the knowledge & of the value of personal tapas as a force in the determination of results;but the knowledge has receded in ritam & the power in actual effectivity as a result of the violent & obstinate pressure of the anandamaya mental devatas of the Mahasaraswati Prakriti.
Rupa advances slowly. There are now rare figures of all kinds of an initial stability that present themselves directly to the sthula vision; but for the most part the formlessness of the stable rupas (now even exaggerated) & the instability of formed rupas is still the rule of the jagrad drishti. In Samadhi the stability acquired is maintained but does not progress; swapna fluctuates between coherence & incoherence.

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 08 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
The progress is once more gradual, but there is progress. In order to justify themselves, the powers of Mahasaraswati are labouring to evolve more consciently & largely.
The struggle to carry forward Tapas to 50 has begun. There is now a mixed action of the two degrees 40 & 50

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.

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.

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
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 Maheshwari Mahasaraswati 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 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.
***

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 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 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.
***

r1917 09 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Dasyam completed by intensity and universality. The Ishwarabhava belongs to the Ishwara at present, the Shakti has only the Mahasaraswati dsbhva. So also sraddha in the power of the Ishwara; not yet in swashakti as its expression. The sraddha is now in the accomplishment of the will of the Ishwara, whatever it may be, through this adhara; for the siddhi only in eventual accomplishment, except for a doubt of the sharira siddhi and of the extent of the karma.
With this the determining of the Kali-Krishna bhava in the personality; together, dasya of the Kali-prakriti as expressive of the Krishna-purusha both making the upper and lower sides of one personality. The Ishwara of the system, with the Ishwara of the worlds above, one in two dhamas.

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.
(2) The samata having lost its old base is disturbed from time to time. The excessive mental tapas and its reactions which used to come with the Kali bhava recur, though with less and less hold on the system; they come but they cannot remain. They rush upon the adhara from outside, but can only partially get their hands upon it and have to loose their hold. Nevertheless this is now the chief difficulty and the root of all the others.
--
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.

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