classes ::: Deity, The Mother, Goddess, Being, God, Goddess,
children :::
branches ::: Maheshwari

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object:Maheshwari
class:Deity
class:The Mother
class:Goddess
class:Being
class:God
desc:Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.

  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 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, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and 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 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 them 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 she has 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.

~ Sri Aurobindo, The_Mother_With_Letters_On_The_Mother



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

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.




class:Goddess


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


OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
a_treasure-house_of_miraculous_knowledge
a_treasure-house_of_miraculous_knowledge
SEE ALSO


AUTH

BOOKS
Questions_And_Answers_1954

IN CHAPTERS TITLE
04.06_-_To_the_Heights_VI_(Maheshwari)
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_1964-01-04
0_1965-07-10
0_1966-11-19
0_1968-02-20
0_1972-01-12
02.02_-_Lines_of_the_Descent_of_Consciousness
04.05_-_To_the_Heights_V
04.06_-_To_the_Heights_VI_(Maheshwari)
04.07_-_To_the_Heights_VII_(Mahakali)
05.01_-_Man_and_the_Gods
05.12_-_The_Soul_and_its_Journey
06.05_-_The_Story_of_Creation
10.12_-_The_Divine_Grace_and_Love
1.06_-_The_Four_Powers_of_the_Mother
1.12_-_God_Departs
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
2.15_-_On_the_Gods_and_Asuras
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
27.03_-_The_Great_Holocaust_-_Chhinnamasta
4.18_-_Faith_and_shakti
5.1.02_-_The_Gods
Conversations_with_Sri_Aurobindo
r1912_07_16
r1912_07_22
r1912_12_15
r1912_12_16
r1912_12_31
r1913_01_18
r1913_09_13
r1913_11_17
r1913_11_24
r1913_11_28
r1914_04_07
r1914_04_10
r1914_04_16
r1914_06_15
r1914_06_21
r1914_11_19
r1915_01_10
r1915_01_22
r1915_06_19
r1915_07_11
r1915_08_02
r1917_01_20
r1917_01_23b
r1917_02_18
r1917_03_18
r1918_04_20

PRIMARY CLASS

Being
Deity
God
Goddess
The_Mother
SIMILAR TITLES
Maheshwari

DEFINITIONS


TERMS STARTING WITH

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; ~ TSOY, 4.18 - Faith and shakti


TERMS ANYWHERE

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

asarasvati-Mahesvari (Mahasaraswati-Maheshwari) ::: same as Mahesvari-Mahasarasvati.

bhava (Maheshwari bhava; Maheshwari-bhava; Maheswari bhava) ::: the Mahesvari aspect of devibhava; the temperament of Mahesvari, the sakti or devi in "her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness".Mahesvari-Mah Mahesvari-Mahalaksmi

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

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; ~ TSOY, 4.18 - Faith and shakti

Mahesvari (Maheshwari; Maheswari) ::: one of the four personalities Mahesvari of the sakti or devi: the goddess of wideness and calm, whose manifestation in the temperament (Mahesvari bhava) is the pratis.t.ha or basis for the combination of the aspects of daivi prakr.ti; sometimes short for Mahesvari bhava. According to an entry on 18 March 1917, until then there had been only one very early manifestation of "Maheshwari herself"; what was referred to as Mahesvari was usually her manifestation in another sakti as part of the preparation of the pratis.t.ha for the full daivi prakr.ti.MahesvariMahesvari bhava

Mahesvari (Maheshwari) ::: the goddess of the supreme knowledge, one of the four leading Powers and Personalities of the Mother.

pratis.t.ha (Maheshwari pratistha) ::: the Mahesvari bhava as the calm base that supports the combined working of the other aspects of daivi prakr.ti.



QUOTES [4 / 4 - 4 / 4]


KEYS (10k)

   2 Sri Aurobindo
   2 ?

NEW FULL DB (2.4M)

   2 Sri Aurobindo
   2 ?

1:The centre of the Mother's symbol represent the Divine Consciousness, the Supreme Mother, the Mahashakti.
   The four petals of the Mother's symbol represent the four Aspects or Personalities of the Mother; Maheshwari (Wisdom), Mahalakshmi(Harmony), Mahakali(Strength) and Mahasaraswati (Perfection).
   The twelve petals of the Mother's symbol represent; Sincerity, Humility, Gratitude, Perseverance, Aspiration, Receptivity, Progress, Courage, Goodness, Generosity, Equality, Peace.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html, [T5],
2:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
3:Four Powers Of The Mother
   In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests.
   Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.
   Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.
   Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.
   Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html,
4: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 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, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and 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 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 them 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 she has 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.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:The centre of the Mother's symbol represent the Divine Consciousness, the Supreme Mother, the Mahashakti.
   The four petals of the Mother's symbol represent the four Aspects or Personalities of the Mother; Maheshwari (Wisdom), Mahalakshmi(Harmony), Mahakali(Strength) and Mahasaraswati (Perfection).
   The twelve petals of the Mother's symbol represent; Sincerity, Humility, Gratitude, Perseverance, Aspiration, Receptivity, Progress, Courage, Goodness, Generosity, Equality, Peace.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html, [T5],
2:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
3:Four Powers Of The Mother
   In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests.
   Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness.
   Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force.
   Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace.
   Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things.
   ~ ?, https://www.auroville.com/silver-ring-mother-s-symbol.html,
4: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 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, unalterable in her will she deals with men according to their nature and with things and happenings according to their Force and 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 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 them 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 she has 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.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [39],

IN CHAPTERS [45/45]



   41 Integral Yoga


   33 Sri Aurobindo
   7 The Mother
   5 Satprem
   5 Nolini Kanta Gupta


   26 Record of Yoga
   2 The Synthesis Of Yoga
   2 The Mother With Letters On The Mother
   2 Collected Works of Nolini Kanta Gupta - Vol 03


0 1964-01-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   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 the4
   There isnt enough light for me.
  --
   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 Mothers 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 Pisacha6 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.
   Ganapati, or Ganesh: the son of the supreme Mother, god of material knowledge and wealth. He is represented with an elephant's head.
  --
   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 1965-07-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   But before you go to sleep, do this: you picture (picture it if you dont see it), you picture a white light. It isnt a crystalline light, mind you, it isnt transparent: its whiteabsolutely white, a very bright white, a white light that looks solid. Picture it like that (and it is indeed like that, but you picture it): a white light. It is the light of the Creation, what is she called? Maheshwari? (Laughing) The supreme Lady up there.
   Yes, Maheshwari.
   Maheshwaris light. But it seems I always had it, because when Madame Thon saw me, its the first thing she told me; she didnt speak of Maheshwari, but she said, You have the white light that automatically dissolves all ill will. And I did experience it: I saw beings crumble into dust. So you take that, picture that, and you build a cocoon around yourselfyou know, just as insects build their own cocoonsyou build a cocoon before falling asleep. I will do it here, but your picturing is to help it be better adapted, better adjusted. You build a cocoon, and when you are quite wrapped in that white cocoon, when the enemies cannot get through it, you let yourself go into sleep. Then all that comes from outside with a manifest ill will cannot get in. Thats certain. Naturally, there is what one carries in ones subconscient one must eliminate that by ones own will, little by little.
   But this Light is all-powerful, mon petit! (Speaking to Sujata:) You too can do the same thing if you have enemies at night.

0 1966-11-19, #Agenda Vol 07, #The Mother, #Integral Yoga
   Has one of the new pieces of Ashram gossip reached you two? I am supposed to have said that Maheshwari1 has manifested in a golden light, that Sri Aurobindo has come (where from, I dont know!) and said that the world wasnt ready and that was why there are catastrophes and cycloneshavent you heard the story? Anyway, I denied it. First, I said, Where could Sri Aurobindo come from? He is always here, so he doesnt need to come!
   The story is unimportant, except that some people were distraught: they were expecting the end of the world! Sri Aurobindo saying the world isnt ready means its coming to an end!
   Anyway, yesterday (I think its in answer to this story of Maheshwari and Sri Aurobindo saying the world isnt ready), I wrote something in French, but it was under the pressure of Sri Aurobindos consciousness. He said (Mother takes a note and reads):
   According to the law of men, the guilty must be punished. But there is a more imperative law than the human law: it is the law of the Divine, the law of compassion and mercy. It is thanks to this law that the world can last and progress
  --
   Maheshwari: the supreme Mother.
   Let us recall that Mother's written notations often act as occult instruments: she keeps them near her and "recharges" them from time to time.

0 1968-02-20, #Agenda Vol 09, #The Mother, #Integral Yoga
   With some people, the minute they come in, there is a tremendous descent, very often of Kalis power or Maheshwaris power (not the Supreme, but what they understand best), very oftenright away, instantly. Then everything is stilled. And its very amusing, its interesting: the Response (the Response, what responds) is what makes me very clearly realize the state people are in. Its not at all a mental perception: I know what they think only by inference, from what took place [i.e., the type of force that manifested in Mother]. Then, quite naturally, I know: they must be in this state of mind.
   But I wouldnt be able to say what they think; some people, for instance, can tell you very well, This or that is what you are thinking, but I couldnt. All that is mental is quite foreign to me. But I could say very clearly what is their state of receptivity, of goodwill and aspiration and automatically, without trying to know it, simply from what is created in the atmosphere.

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.
  --
   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.

10.12 - The Divine Grace and Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Grace is of Maheshwari, that is to say, it is the special attribute, a particular emanation of her own self, it is a form of herself in an attitude that belongs particularly to her. Love is of Mahalaxmi it is her own special form and gesture. Or, varying the image we may say Grace is Shiva, the benign white radiance on the supreme heights enveloping the creation in its calm immutable compassion; while Krishna is Love, the immortal delight dwelling in the heart of mortality.
   ***

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  7:Four great Aspects of the Mother four of her leading Powers and Personalities have stood in front in her guidance of this universe and in her dealings with the terrestrial play. One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness. Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace. The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things. Wisdom, Strength, Harmony, Perfection are their several attributes and it is these powers that they bring with them into the world, manifest in a human disguise in their Vibhutis and shall found in the divine degree of their ascension in those who can open their earthly nature to the direct and living influence of the Mother To the four we give the four great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati.
  8:Imperial Maheshwari is seated in the wideness above the thinking mind and will and sublimates and greatens them into wisdom and largeness or floods with a splendour beyond them. For she is the mighty and wise One who opens us to the supramental infinities and the cosmic vastness, to the grandeur of the supreme Light, to a treasure-house of miraculous knowledge, to the measureless movement of the Mother s eternal forces. Tranquil is she and wonderful, great and calm for ever. Nothing can move her because all wisdom is in her; nothing is hidden from her that she chooses to know; she comprehends all things and all beings and their nature and what moves them and the law of the world and its times and how all was and is and must be. A strength is in her that meets everything and masters and none can prevail in the end against her vast intangible wisdom and high tranquil power. Equal, patient and unalterable in her will she deals with men according to their nature and with things and happenings according to their force and the truth that is in them. Partiality she has none, but she follows the decrees of the Supreme and some she raises up and some she casts down or puts away from her into the darkness. To the wise she gives a greater and more luminous wisdom; those that have vision she admits to her counsels; on the hostile she imposes the consequence of their hostility; the ignorant and foolish she leads according to their blindness. In each man she answers and handles the different elements of his nature according to their need and their urge and the return they call for, puts on them the required pressure or leaves them to their cherished liberty to prosper in the ways of the Ignorance or to perish. For she is above all, bound by nothing, attached to nothing in the universe. Yet has she more than any other the heart of the universal Mother For her compassion is endless and inexhaustible; all are to her eyes her children and portions of the One, even the Asura and Rakshasa and Pisacha and those that are revolted and hostile. Even her rejections are only a postponement, even her punishments are a grace. But her compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.
  9:MAHAKALI is of another nature. Not wideness but height, not wisdom but force and strength are her peculiar power. There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker. If her anger is dreadful to the hostile and the vehemence of her pressure painful to the weak and timid, she is loved and worshipped by the great, the strong and the noble; for they feel that her blows beat what is rebellious in their material into strength and perfect truth, hammer straight what is wry and perverse and expel what is impure or defective. But for her what is done in a day might have taken centuries; without her Ananda might be wide and grave or soft and sweet and beautiful but would lose the flaming joy of its most absolute intensities. To knowledge she gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way. Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas. Therefore with her is the victorious force of the Divine and it is by grace of her fire and passion and speed if the great achievement can be done now rather than hereafter.
  10:Wisdom and Force are not the only manifestations of the supreme Mother there is a subtler mystery of her nature and without it Wisdom and Force would be incomplete things and without it perfection would not be perfect. Above them is the miracle of eternal beauty, an unseizable secret of divine harmonies, the compelling magic of an irresistible universal charm and attraction that draws and holds things and forces and beings together and obliges them to meet and unite that a hidden Ananda may play from behind the veil and make of them its rhythms and its figures. This is the power of MAHALAKSHMI and there is no aspect of the Divine Shakti more attractive to the heart of embodied beings. Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi. For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make existence a rapture and a marvel; grace and charm and tenderness flow out from her like light from the sun and wherever she fixes her wonderful gaze or lets fall the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss. Magnetic is the touch of her hands and their occult and delicate influence refines mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
  11:And yet it is not easy to meet the demand of this enchanting Power or to keep her presence. Harmony and beauty of the mind and soul, harmony and beauty of the thoughts and feelings, harmony and beauty in every outward act and movement, harmony and beauty of the life and surroundings, this is the demand of Mahalakshmi. Where there is affinity to the rhythms of the secret world-bliss and response to the call of the AllBeautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she consents to abide. But all that is ugly and mean and base, all that is poor and sordid and squalid, all that is brutal and coarse repels her advent. Where love and beauty are not or are reluctant to be born, she does not come; where they are mixed and disfigured with baser things, she turns soon to depart or cares little to pour her riches. If she finds herself in men's hearts surrounded with selfishness and hatred and jealousy and malignance and envy and strife, if treachery and greed and ingratitude are mixed in the sacred chalice, if grossness of passion and unrefined desire degrade devotion, in such hearts the gracious and beautiful Goddess will not linger. A divine disgust seizes upon her and she withdraws, for she is not one who insists or strives; or, veiling her face, she waits for this bitter and poisonous devil's stuff to be rejected and disappear before she will found anew her happy influence. Ascetic bareness and harshness are not pleasing to her nor the suppression of the heart's deeper emotions and the rigid repression of the soul's and the life's parts of beauty. For it is through love and beauty that she lays on men the yoke of the Divine. Life is turned in her supreme creations into a rich work of celestial art and all existence into a poem of sacred delight; the world's riches are brought together and concerted for a supreme order and even the simplest and commonest things are made wonderful by her intuition of unity and the breath of her spirit. Admitted to the heart she lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpasses all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.
  12:MAHASARASWATI is the Mother s Power of Work and her spirit of perfection and order. The youngest of the Four, she is the most skilful in executive faculty and the nearest to physical Nature. Maheshwari lays down the large lines of the worldforces, Mahakali drives their energy and impetus, Mahalakshmi discovers their rhythms and measures, but Mahasaraswati presides over their detail of organisation and execution, relation of parts and effective combination of forces and unfailing exactitude of result and fulfilment. The science and craft and technique of things are Mahasaraswati's province. Always she holds in her nature and can give to those whom she has chosen the intimate and precise knowledge, the subtlety and patience, the accuracy of intuitive mind and conscious hand and discerning eye of the perfect worker. This Power is the strong, the tireless, the careful and efficient builder, organiser, administrator, technician, artisan and classifier of the worlds. When she takes up the transformation and new-building of the nature, her action is laborious and minute and often seems to our impatience slow and interminable, but it is persistent, integral and flawless. For the will in her works is scrupulous, unsleeping, indefatigable; leaning over us she notes and touches every little detail, finds out every minute defect, gap, twist or incompleteness, considers and weighs accurately all that has been done and all that remains still to be done hereafter. Nothing is too small or apparently trivial for her attention; nothing however impalpable or disguised or latent can escape her. Moulding and remoulding she labours each part till it has attained its true form, is put in its exact place in the whole and fulfils its precise purpose. In her constant and diligent arrangement and rearrangement of things her eye is on all needs at once and the way to meet them and her intuition knows what is to be chosen and what rejected and successfully determines the right instrument, the right time, the right conditions and the right process. Carelessness and negligence and indolence she abhors; all scamped and hasty and shuffling work, all clumsiness and a peu pres and misfire, all false adaptation and misuse of instruments and faculties and leaving of things undone or half done is offensive and foreign to her temper. When her work is finished, nothing has been forgotten, no part has been misplaced or omitted or left in a faulty condition; all is solid, accurate, complete, admirable. Nothing short of a perfect perfection satisfies her and she is ready to face an eternity of toil if that is needed for the fullness of her creation. Therefore of all the Mother s powers she is the most long-suffering with man and his thousand imperfections. Kind, smiling, close and helpful, not easily turned away or discouraged, insistent even after repeated failure, her hand sustains our every step on condition that we are single in our will and straightforward and sincere; for a double mind she will not tolerate and her revealing irony is merciless to drama and histrionics and self-deceit and pretence. A mother to our wants, a friend in our difficulties, a persistent and tranquil counsellor and mentor, chasing away with her radiant smile the clouds of gloom and fretfulness and depression, reminding always of the ever-present help, pointing to the eternal sunshine, she is firm, quiet and persevering in the deep and continuous urge that drives us towards the integrality of the higher nature. All the work of the other Powers leans on her for its completeness; for she assures the material foundation, elaborates the stuff of detail and erects and rivets the armour of the structure.
  13:There are other great Personalities of the Divine Mother but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realisation, - most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divinest Life and even now supports from its secrecies the work of all the other Powers of the universe. But human nature bounded, egoistic and obscure is inapt to receive these great Presences or to support their mighty action. Only when the Four have founded their harmony and freedom of movement in the transformed mind and life and body, can those other rarer Powers manifest in the earth movement and the supramental action become possible. For when her Personalities are all gathered in her and manifested and their separate working has been turned into a harmonious unity and they rise in her to their supramental godheads, then is the Mother revealed as the supramental Mahashakti and brings pouring down her luminous transcendences from their ineffable ether. Then can human nature change into dynamic divine nature because all the elemental lines of the supramental Truth-consciousness and Truth-force are strung together and the harp of life is fitted for the rhythms of the Eternal.

1.12 - God Departs, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  The Mother paid her visits to the room twice or thrice a day, clad in a white robe and with a scarf tied over her hair. Her face calm and grave, yet softened with a maternal sweetness, she looked like Maheshwari of transcendent glory. She would stand silently before the body, look at it for some time and quietly retire. Sometimes she was accompanied by Nolini, Pavitra, Amrita and others. She did not want the body to be touched and wished that an utter silence should prevail in the room at all times.
  On 9th December, the Light faded and signs of discoloration here and there were visible. Then, according to the Mother's direction, the body was put into a specially prepared rosewood casket lined with silver sheet and satin and the bottom made comfortable with cushions. Sri Aurobindo's body was wrapped in a gold-embroidered cloth. At 5 p.m. the body was carried by the sadhaks to the Ashram courtyard under the Service tree where a cement vault had been under construction from 5th December. Udar climbed down into the vault to receive the casket and put it in its proper position. As the box was lowered a friend of mine said that a prayer sprang spontaneously from his heart: "Now that you have gone physically, assure us that your work will be done." Something made him look up at the Service tree and suddenly he saw against it Sri Aurobindo; his undraped upper body was of a golden colour. He said firmly with great energy and power in Bengali, "Habe, habe, habe" "It will be done, it will be done, it will be done." Then, as wished by the Mother, Champaklal came first to place a potful of earth upon the slate of the vault, followed by Moni, Nolini and other sadhaks. The ceremony was quiet and solemn. The Mother watched it from the terrace above Dyuman's room. Hundreds of sadhaks stood in the courtyard in silent prayer and consecration. The most blessed Service tree amply fulfils its name by offering the Samadhi day and night, a cool shade and sweet-scented flowers.

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
   Imperial Maheshwari is seated in the wideness above the thinking mind and will.1 Is there a plane of will, as there is a mental plane, a vital plane, etc.?
   I have explained that to you in connection with Sachchidananda. Sachchidananda exists at the very origin of the worlds, but there is a Sachchidananda behind all the other states of being. You could make a diagram (though that does not explain much, it is quite an erroneous idea, but it makes things more easily understandable), you arrange the states of being according to a scale. Then, you have the earth below and the Supreme above (it is not at all like that, I hasten to tell you! But anyway, it is easy to understand), you put the earth at the bottom and the Supreme at the top, and you divide that into lots of little parts each of which represents a state of being; that makes a kind of ladder. And then, you have as though behind it, behind your ladder, something which supports it, against which it leans. It is not a wall but it is something which supports your ladder. And that is precisely the first principle of the universal form. In Hindu terminology it is called Sachchidananda. It is there, everything leans upon that; without that nothing could exist. It is that which upholds and allows existence. Then, if you enter a certain state of consciousness and find yourself, for instance, in the higher mind (for generally it is more easily there that this happens; you have started from the physical and climbed slowly, rung by rung, as far as the higher mind), but instead of continuing your ascent on the ladder you enter into a kind of interiorisation and try to go out of the form, you pass into a kind of silence outside the form. You pass in between the bars of your ladder and enter straight into Sachchidananda which supports everything from behind. And then you can have mentally the experience of Sachchidananda. I have known people who had it and thought they had reached the heights of the Supreme. For there is a similarity in the experience, a very great likeness, only it is limited to the mind, the mind alone participates in it. Well, for the will it is the same thing. Instead of being the support of the ladder it is a kind of force, a very powerful current which passes through all these states, starting from aboveit is the supreme Willand coming down into the physical manifestation. Hence, if you get into affinity with this vibration or this force, you can enter the state of will; that is, whatever state of being you may find yourself inphysical, vital, mental, etc.if you enter a certain state of consciousness and force, you come into contact with this power of will: it penetrates into you and you can use it for any purpose. If your reception is free from all egoism, if you are pure, completely surrendered and accept only what comes from the Divine, and if you dont mix anything with it, egoism or desires or limitations well, it is a state a bit difficult to attain, but if you attain it, you receive this force of will in its original state, pure (for it comes down pure, it is only in its reception that it gets deformed), then, instead of being your will it becomes an expression of the divine Will. And this happens without your leaving the physical bodyyou can receive the force of the divine Will without leaving the physical. Only, you see, you must not change it and deform it, spoil it in the receiving. When you feel within you a kind of indomitable energy to realise something, when you tell yourself, I shall do this whatever the cost, I shall go to the end and shall use all my will (for you always say my will), well, you cannot be in that state unless you have come into contact with this current of will-force. Only, with your little personal reaction, naturally you deform it and use it all wrongly, and then you come into conflict with other elements. But if you are truly a yogi, you receive the current and nothing can stop the lan of your action, even physically.

1954-08-18 - Mahalakshmi - Maheshwari - Mahasaraswati - Determinism and freedom - Suffering and knowledge - Aspects of the Mother, #Questions And Answers 1954, #The Mother, #Integral Yoga
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2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: The best is to have the Mahasaraswati and Maheshwari aspects working. Formerly I used to work in that way. Many would not be able to bear Mahakali only a few can pull with impunity. All the four aspects have to be harmonised in us. The ideal condition is to have in front any one aspect of the Power that is necessary for action, with the three others behind it.
   Disciple: What would be the significance of the Supermind to humanity?

2.3.07 - The Mother in Visions, Dreams and Experiences, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  You seem to have ascended into a plane of the Higher Spiritualised Mind with a descent into it of Maheshwari bringing the power of the Divine Truth. The result in the physical consciousness was a perception of the One Consciousness and Life in all things and an illumination of the cells of the body with the
  October 1933 golden light of the higher Truth.

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.

5.1.02 - The Gods, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   Maheshwari, there Pallas Athene. Maheshwari herself has many forms in her lesser manifestations, Durga, Uma, Parvati, Chandi etc. The Gods are not limited to human forms - man also has not always seen them in human forms only.
  The Gods and the Overmind

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 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 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ahaituka & other subjective anandas seem now to be firmly established in the indriyas; the chidghana, prema & shuddha still lack regular intensity, nor can the intensity come till yesterdays sortilege is fulfilled. Its fulfilment was disturbed & the system thrown back first into udasinata & then into the Maheshwari dhairya, shama & calm. Ahaituka kamananda is frequent, daily, but is seldom intense & never long continued. The sahaituka anandas (tivra, rudra, kama, vishaya) are there, but not always or even usually intense; vaidyuta is still undeveloped, although ahaituka vaidyuta is now, as I write, beginning to act with intensity. It comes as a blissful electric shock or current on the brain or other part of the nervous system & is of two kinds, positive or fiery & negative or cold, saurya or chandra, conveyed through the sun or conveyed through the moon. Formerly both these anandas used to come as sahaituka or ahaituka touches; the negative resembled the feeling of rheumatism turned into a form of physical pleasure, the positive the feeling of internal heat similarly converted, but their electric nature was always patent to the sensations. It is, probably, these two forms of sukshma vidyut that are the basis of the phenomena of heat & coldsuch at least is the theory suggested to me in Alipur jail.
   The trikaldrishti continues successfully, but the (involuntary) attempt to fix the truth brings the tendency to substitute a perception of force or tendency for a perception of result; nevertheless this error seems, now, to be usually corrected before it can seize on the mind. These remnants of false energy (anrita tejas) have to be entirely rooted out of the mental action.

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.
  --
   MS Maheshwari
   MS contrive

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

r1913 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 11 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Physical Ananda, more & more obstructed and suppressed during the past few days, will now recover its activity. Health is still undergoing its ordeal, but it has surmounted the severer tests, and although still very defective, is reaching out again towards self-perfection. Its four main defects have all shown themselves in exaggerated sensations out of all proportion to the reality of the roga behind. This is always a sign of failing power & approaching exhaustion; for the hostile forces, conscious of the failure, gather up & exhaust in an illegitimate endeavour all the forces which, properly used, might last for a longer season than that actually allotted to them. The Maheshwari patience is still needed to support these tyrannies,samata, dhairyam.
   Mahakali tapas begins to break through the habitual restrictions of the Mahasaraswati bhava.

r1913 11 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The record between 11th & 23 Nov. entered on separate sheets. The record was discontinued after the 20th September,1 as often before, because it was found that the habit of miscalculation still persisted, temporary success being mistaken for final fixity etc. None of the siddhis are yet finally perfect. Even the first which is nearest to absolute finality has been disturbed yesterday & has not yet recovered its balance. It is firm in the mass, but not on the surface of the mentality. In the second a temporary perfection, deficient only in faith, abhayam, ishwarabhava, was broken, it is indicated, in order that the dasatya & tapatya buddhi might be combined, taking the place of the old alternation between passive and udasina dasya-buddhi and active egoistic tapas; the combination represents the right Mahakali tapas. As a result the Maheshwari pratistha is more covered than before, & the relapse from rajasic excitement to udasina shanti is no longer entirely permitted. Faith in the rapidity of the Yogasiddhi and in the adeshasiddhi has been shaken by yesterdays movement; even the faith in the Yogasiddhi was temporarily tarnished, though not entirely suspended. The Akasharupa after a half-successful or initially successful attempt to recover its former activity, has fallen back into the crude, rudimentary & disorganised condition from which it was trying to emerge. Lipi is obstructed and only exceptionally legible, though generally intelligible to the perceptions by an imperfect legibility. The faculties of knowledge & power are once more in a state of confusion and the samadhi still unable to organise itself or manifest permanently its previous realisations. The fourth chatusthaya is still in the state of asiddhi. Saundaryabodha is once more obstructed, but rasa, priti & bhoga of the subjective Ananda in outward things seem to hold their own. Internal Ananda is superficially broken up, though still sound at the core.
   ***
  --
   2) The samata has now to be based no longer on udasinata but on nati with chanda samnanda (Vani); the sukham is not to be shanta sukham, but chanda sukham, centred therefore in Chandibhava of Mahakali, not in its own chatusthaya, nor on the Maheshwari pratistha. (thought-perception sruti-smriti).
   Last night the vijnana-buddhi made a preliminary self-arrangement, which has been disturbed this morning & gives glimpses of itself only through clouds. This vijnanabuddhi has now to arrange its movements in the surya jyotis.

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.

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 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
  --
   5) It is the intellectuality in the telepathy that resists. ie the devatas who watch & are guided by immediate forces are unwilling to allow the force & the vision to go beyond them. They approve the siddhi of Maheshwari-Mahasaraswati, but are opposed to the siddhi of Mahakali-Mahasaraswati.
   The whole struggle in the siddhi now is between the present & the future, between the telepathic knowledge that sees & admits the present & the vijnanamaya that reaches beyond to the future, between the force that admits & manipulates present forces & the force that aims at annulling & replacing or transforming them rapidly into the image of their vijnanamaya & anandamaya equivalents, between the present NaraNarayana in men & the future Krishna who incarnated himself in Brindavana & Dwarka.

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

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

r1914 11 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   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.

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 Mahasaraswati Maheshwari has been constantly streng thened against this assertion & each time it has thus been streng thened, it has absorbed more & more of the Kalibhava which it denied.
   Tonight the combination Mahalaxmi-Mahakali was effected & held steady against the Asuric Kali tendency which it then took into itself. By this action the perfect harmony was established; for Mahalaxmi has always asserted itself in the MaheshwariMahasaraswati formula, that is to say, with the right continent and the right pratistha. All that has now to be effected is the streng thening of the Kali tejas & virya till it reaches the right intensity without disturbing the other elements of the harmony. The intensification is already proceeding.
   The result is the divinised Asuro-Rakshasi Kali with the Pisachi, Pramatheswari & Pashavi contained in the Rakshasi element. Mahalaxmi-Mahasaraswati brings with it the Gandharvi element.

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

r1915 06 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Mahakali-Mahasaraswati consciousness with the Maheshwari pratistha & the Mahaluxmi colouring is now being firmly & finally established.
   ***

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

r1915 08 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The main point is that the maintenance of Mahakali bhava no longer depends on successful manifestation of power. Formerly with insuccess it fell back to Maheshwari-Mahasaraswati, recently to M.M with quiescent Mahakali. At present it wavers between M with predominant Mahakali & insufficient Mahaluxmi colouring and M with insufficient Mahakali force. In the latter case Maheshwari pratistha tends to be hidden, as is intended, in Mahakali intensity of the prana, but the intensity ceases in the general Tapas. In the latter there is intensity of tapas, but the pratistha appears & emphasises itself so as to support the tapas & prevent a relapse into the rajasic Kali. In the former there is a harmony and the intended harmony, but with insufficient sense of power.
   This has now to be remedied.

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

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

r1918 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.
  --
   (6) & (7) Resultant defect of Mahaluxmi colour (bliss and love) and resurgence to the surface of the Maheshwari to correct the defect of excessive mental tapas and asamata.
   ***

WORDNET














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