You have written in The Mother that the Mother is the consciousness and force of the Ishwara, but here my experience is that the Ishwara is the consciousness and force of the Supreme Mother. Could you please make it clear to me?

The Mother is the consciousness and force of the Divine —or, it may be said, she is the Divine in its consciousness —force. The Ishwara as Lord of the Cosmos does come out of the Mother who takes her place beside him as the cosmic Shakti —the cosmic Ishwara is one aspect of the Divine. The experience therefore is correct so far as it goes.

16 November 1934

The Mother in the Tantra

The experience of the Mother being the Supreme is the Tantrik experience —it is one side of the Truth.

The Tantrics used to invoke Shakti in their sadhana. Was it the same Force and Consciousness that is in the Mother here?

It depends on what they invoked —it was usually some aspect of the Mother that they called.

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The Mother in the Gita

The Gita does not speak expressly of the Divine Mother; it speaks always of surrender to the Purushottama —it mentions her only as the Para Prakriti who becomes the Jiva, i.e., who manifests the Divine in the multiplicity and through whom all these worlds are created by the Supreme and he himself descends as the Avatar. The Gita follows the Vedantic tradition which leans entirely on the Ishwara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world —nature and arrive at the supreme realisation beyond it; the Tantrik tradition leans on the Shakti or Ishwari aspect and makes all depend on the Divine Mother, because its object is to possess and dominate the world —nature and arrive at the supreme realisation through it. This Yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the Yoga.

In regard to the Purushottama the Divine Mother is the supreme divine Consciousness and Power above the worlds, Adya Shakti; she carries the Supreme in herself and manifests the Divine in the worlds through the Akshara and the Kshara. In regard to the Akshara she is the same Para Shakti holding the Purusha immobile in herself and also herself immobile in him at the back of all creation. In regard to the Kshara she is the mobile cosmic Energy manifesting all beings and forces.

18 August 1932

The One and the Supreme Mother

The Shankara knowledge is, as your Guru pointed out, only one side of the Truth; it is the knowledge of the Supreme as realised by the spiritual Mind through the static silence of the pure Existence. It was because he went by this side only that Shankara was unable to accept or explain the origin of the universe except as illusion, a creation of Maya. Unless one realises the Supreme on the dynamic as well as the static side, one cannot experience the true origin of things and the equal reality of the active

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Brahman. The Shakti or Power of the Eternal becomes then a power of illusion only and the world becomes incomprehensible, a mystery of cosmic madness, an eternal delirium of the Eternal. Whatever verbal or ideative logic one may bring to support it, this way of seeing the universe explains nothing; it only erects a mental formula of the inexplicable. It is only if you approach the Supreme through his double aspect of Sat and Chit —Shakti, double but inseparable, that the total truth of things can become manifest to the inner experience. The other side was developed by the Shakta Tantrics. The two together, the Vedantic and the Tantric truth unified, can arrive at the integral knowledge.

But philosophically this is what your Guru's teaching comes to and it is obviously a completer truth and a wider knowledge than that given by the Shankara formula. It is already indicated in the Gita's teaching of the Purushottama and the Parashakti (Adya Shakti) who becomes the Jiva and upholds the universe. It is evident that Purushottama and Parashakti are both eternal and are inseparable and one in being; the Parashakti manifests the universe, manifests too the Divine in the universe as the Ishwara and herself appears at his side as the Ishwari Shakti. Or, one may say, it is the Supreme Consciousness —Power of the Supreme that manifests or puts forth itself as Ishwara Ishwari, Atma Atmashakti, Purusha Prakriti, Jiva Jagat. That is the truth in its completeness as far as the mind can formulate it. In the Supermind these questions do not even arise —for it is the mind that creates the problem by erecting oppositions between aspects of the Divine which are not really opposed to each other but are one and inseparable.

This supramental knowledge has not yet been attained, because the supermind itself has not yet been attained, but the reflection of it in intuitive spiritual consciousness is there and that was what was evidently realised in experience by your Guru and what he was expressing in mental terms in the quoted passage. It is possible to go towards this knowledge by beginning with the experience of dissolution in the One, but on condition that you do not stop there, taking it as the highest Truth, but proceed to realise the same One as the supreme Mother, the

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Consciousness Force of the Eternal. If on the other hand you approach through the supreme Mother, she will give you the liberation in the silent One also as well as the realisation of the dynamic One and from that it is easier to arrive at the Truth in which both are one and inseparable. At the same time the gulf created by Mind between the Supreme and his Manifestation is bridged and there is no longer a fissure in the truth which makes all incomprehensible. If in the light of this you examine what your Guru taught, you will see that it is the same thing in less metaphysical language.

The Cosmic Divine and the Mother

What is the difference between the cosmic Divine and the Mother?

It is a matter of realisation. In the yoga of the Gita the cosmic Divine is realised as Vasudeva (Krishna). The Vaishnavas realise it as Vishnu, the Shaivas as Shiva. The Tantrics (Shaktas) realise the Devi (Goddess) as the Cosmic and even as the Transcendent Divine.

22 October 1935

The Self, the Divine and the Mother

My heart is aspiring for the Self, the Atman. I feel this Atman as the Lord of my being. I have to do all that I do for its sake, in order to make it the absolute master of myself.

It is the Divine who is the Master —the Self is inactive, it is always a silent wideness supporting all things —that is the static aspect. There is also the dynamic aspect through which the Divine works —behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.

Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above.

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Essentially everybody is the Self —but take care to avoid the idea that you are the Lord —for that may raise up the ego.

8 October 1934

After getting your letter [above], I was frightened, thinking that all my experiences about the Self were untrue and were misleading influences. Then I thought I would not aspire for the higher opening any more; what is necessary for me now is the growth of the psychic. So I began to concentrate on the heart and have been trying to depend on the psychic strength.

You must not try to stop any opening. My remarks were only meant to keep you on your guard against certain errors that sadhaks often make when the cosmic consciousness opens. If there is the psychic opening with its surrender and the higher opening with its wideness and self —realisation, the two together, there is little danger of any such error.

11 October 1934

You have told me to keep on my guard against errors. What is your opinion of my recent higher experiences? I used to feel a Consciousness, a vast Wideness which has become each individual. This Consciousness contains all and is in all. I used to feel that each is a part of me since I am that vast Consciousness. I felt that whatever I was doing, I was doing for myself, which is above. Will you tell me what all this means and why you warned me to take care? Was there a chance of making an error?

The experiences were all right —but they give only one side of the Divine Truth, that which one attains through the higher mind —the other side is what one attains through the heart. Above the higher mind these two truths become one. If one realises the silent Atman above, there is no danger, but there is also no transformation, only Moksha, Nirvana. If one realises the cosmic self, dynamic and active, then one realises all as the Self, all as myself, that self as the Divine, etc. This is all true; but the danger is of the ego catching hold of the "my" in that conception 60

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of all as "myself". For this "myself" is not my personal self but everybody's self as well as mine. The way to get rid of any such danger is to remember that this Divine is also the Mother, that the personal "I" is a child of the Mother with whom I am one, yet different, her child, servant, instrument. I have said that you should not stop realising the Self or the cosmic consciousness, but should at the same time remember that all this is the Mother.

13 October 1934

The Mother and Self —Realisation

What is remarkable today is that the consciousness is turning more and more towards oneness with the Mother's Self in the silent peace. I write "Self" simply out of my perception, so I would like to be a little clear about it.

You are seeking for Self —realisation —but what is that Self if not the Mother's self? There is no other.

29 September 1934

As the soul is in direct connection with the Divine, is not our Self also in direct connection with it? Why then does one not feel intimacy with the Mother while realising the Self as one does during the soul —realisation?

The Self has two aspects, passive and active. In the first it is pure silence, wideness, calm, the inactive Brahman —in the second it is the Cosmic Spirit, universal not individual. One can feel in it union or oneness with the Mother. Intimacy is a feeling of the individual, therefore of the psychic being.

12 October 1934

The Mother, the Jivatman and the Soul

In the Chandi it is said that the Devi is in everyone in the form of consciousness. This is the Bhagavat Chetana in all beings. In the true state, in the psychic and the Jivatman, it is united, a divine portion. In the fallen state, it is the ego. Is this correct?

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I don't understand exactly. Chitshakti or Bhagavat Chetana is the Mother —the Jivatman is a portion of it, the psychic or soul a spark of it. Ego is a perverted reflection of the psychic or the Jivatman. If that is what you mean, it is correct.

Sometimes I feel as if I am a portion of the Mother come down into the manifestation for her work. As a result, I have to pass through various human births and experience pain, separation, suffering, falsehood and ignorance.

It is true of every soul on earth that it is a portion of the Divine Mother passing through the experiences of the Ignorance in order to arrive at the truth of its being and be the instrument of a Divine Manifestation and work here.

15 February 1937

The Mother's Interest in the World

Is it possible for the Mother or anyone living above the Overmind or even in the silence to take any interest in the world, since the world would be felt from there as a mere speck?

It all depends upon what basis one lives in the silence or above. A speck can be of as much interest to the Divine Consciousness as an infinity.

8 August 1934

The Mother and the Lower Prakriti

The higher Prakriti is the true nature of the Divine, so it can show Light and Ananda to people who are trying to reach the highest Truth; it is a help to sadhaks. But the lower Prakriti is impure and blind and can only show a limited Truth and a brief Ananda.

Everything comes from the Divine; but the lower Prakriti is the power of the Ignorance —it is not therefore a power of Truth, but only of mixed truth and falsehood. The Mother here stands not for the Power of the Ignorance, but for the Power that has

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come down to bring down the Truth and rise up to the Truth out of the Ignorance.

12 April 1933

In the past I committed one grand mistake —a total subordination of the consciousness of the Purusha to that of the Prakriti alone. There was not that strong drive of the Will to make the Purusha consciousness dynamic and living.

In order to get the dynamic realisation it is not enough to rescue the Purusha from subjection to Prakriti; we must transfer the allegiance of the Purusha from the lower Prakriti with its play of ignorant Forces to the Supreme Divine Shakti, the Mother.

Sometimes when I feel the necessity of standing apart from the play of Prakriti, I also have the counteracting feeling that this would mean a belittlement of the Mother.

It is a mistake to identify the Mother with the lower Prakriti and its mechanism of forces. Prakriti here is a mechanism only which has been put forth for the working of the evolutionary Ignorance. As the ignorant mental, vital or physical being is not itself the Divine, although it comes from the Divine —so the mechanism of Prakriti is not the Divine Mother. No doubt something of her is there in and behind this mechanism maintaining it for its evolutionary purpose —but what she is in herself is not a Shakti of Avidya, but the Divine Consciousness, Power, Light, Para Prakriti to whom we turn for the release and the divine fulfilment.

26 April 1933

X told me that whatever we do, it is the Divine who acts through us. But it seems to me that the Divine cannot be behind all we do, because we do not always do the right thing. Is there any truth in what X says?

There is this much truth that the cosmic Force works out everything and the Cosmic Spirit (Virat Purusha) supports her action. But this cosmic Force is a Power that works under the conditions

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of the Ignorance, —it appears as the lower nature and the lower nature makes you do wrong things. The Divine allows the play of these Forces so long as you do not yourself want anything better. But if you are a sadhak, then you do not accept the play of the lower nature, you turn to the Divine Mother instead, and ask her to work through you instead of the lower Nature. It is only when you have turned entirely in every part of your being to the Divine Mother and to her alone that the Divine will do all actions through you.

27 May 1933

How can I know that the Mother is working in me? I believe that everything is done by the Mother, the good things and the bad, but X believes that very few things are done according to her will. How can I know what is divine and what is undivine?

Why should the Mother do bad things in you? It is Nature that acts for that, not the will of the Mother. You can at least know that anger, jealousy, envy, restlessness, despair, indolence etc. are not divine things and that purity, peace, harmony, zeal, unselfishness etc., are good things and help the growth to the Divine.

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