{"id":1523,"date":"2013-07-13T01:35:27","date_gmt":"2013-07-13T01:35:27","guid":{"rendered":"http:\/\/localhost\/?p=1523"},"modified":"2013-07-13T01:35:27","modified_gmt":"2013-07-13T01:35:27","slug":"03-the-mother-part-one-vol-25-the-mother-volume-25","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/25-the-mother-volume-25\/03-the-mother-part-one-vol-25-the-mother-volume-25","title":{"rendered":"-03_The Mother Part One.htm"},"content":{"rendered":"\n\n
\n

\n

\t\t


\n\t\tPart One<\/b><\/span><\/P>
\n\t\t


\n\t\tThe<\/font>
\n\t\t<\/font>Mother<\/font><\/b><\/span><\/P><\/p>\n

\n

\t\t


\n\t\t1<\/FONT><\/b><\/P>
\n

    <\/b><\/font>
\n  <\/font>
\n  T<\/font><\/b>here are two powers that alone can effect in
\ntheir conjunction the great and difficult thing which is the aim of our
\nendeavour, a fixed and unfailing aspiration that calls from below and a supreme
\nGrace from above that answers. <\/P>
\n\t\t

 <\/P>
\n

       
\nBut the supreme Grace will act only in the conditions of the Light and the
\nTruth;  it will not act in conditions laid upon it by the Falsehood and the
\nIgnorance.  For if it were to yield to the demands of the Falsehood, it
\nwould defeat its own purpose.<\/P>
\n\t\t

 <\/P>
\n

       
\nThese are the conditions of the Light and Truth, the sole conditions under which
\nthe highest Force will descend;  and it is only the very highest
\nsupramental  Force descending from above and opening from below that can
\nvictoriously handle the physical Nature and annihilate its difficulties….<\/P>
\n

Page
\n– 1<\/P><\/p>\n

\n


\nThere must be a total and sincere surrender; there must be an exclusive
\nself-opening to the divine Power; there must be a constant and integral choice
\nof the Truth that is descending, a constant and integral rejection of the
\nfalsehood of the mental, vital and physical Powers and Appearances that still
\nrule the earth-Nature.<\/P>
\n\t\t

 <\/P>
\n


\nThe surrender must be total and seize all the parts of the being.  It is
\nnot enough that the psychic should respond and the higher mental accept or even
\nthe inner vital submit and the inner physical consciousness feel the influence. 
\nThere must be in no part of the being, even the most external, anything that
\nmakes a reserve, anything that hides behind doubts, confusions and subterfuges,
\nanything that revolts or refuses.<\/P>
\n\t\t

 <\/P>
\n

If part of the
\nbeing surrenders, but another part reserves itself, follows its own way or makes
\nits own conditions, then each time that that happens, you are yourself pushing
\nthe divine Grace away from you.<\/P>
\n\t\t

 <\/P>
\n

If
\nbehind your devotion and surrender you make a cover for your desires, egoistic
\ndemands and vital insistences, if you put these things in place of the true
\naspiration or mix them<\/P>
\n

Page
\n– 2<\/P>
\n

<\/p>\n

with it and try to
\nimpose them on the Divine Shakti, then it is idle to invoke the divine Grace to
\ntransform you. <\/P>
\n\t\t

 <\/P>
\n

If
\nyou open yourself on one side or in one part to the Truth and on another side
\nare constantly opening the gates to hostile forces, it is vain to expect that
\nthe divine Grace will abide with you.  You must keep the temple clean if
\nyou wish to instal there the living Presence. <\/P>
\n\t\t

 <\/P>
\n

If
\neach time the Power intervenes and brings in the Truth, you turn your back on it
\nand call in again the falsehood that has been expelled, it is not the divine
\nGrace that you must blame for failing you, but the falsity of your own will and
\nthe imperfection of your own surrender. <\/P>
\n\t\t

 <\/P>
\n

If
\nyou call for the Truth and yet something in you chooses what is false, ignorant
\nand undivine or even simply is unwilling to reject it altogether, then always
\nyou will be open to attack and the Grace will recede from you.  Detect
\nfirst what is false or obscure in you and persistently reject it, then alone can
\nyou rightly call for the divine Power to transform you. <\/P>
\n\t\t

 <\/P>
\n

Do not imagine
\nthat truth and falsehood, light and <\/P>
\n

Page
\n– 3 <\/P>
\n

<\/p>\n

<\/P>
\n


\ndarkness, surrender and selfishness can be allowed to dwell together in the
\nhouse consecrated to the Divine.  The transformation must be integral, and
\nintegral therefore the rejection of all that withstands it. <\/P>
\n\t\t

 <\/P>
\n


\nReject the false notion that the divine Power will do and is bound to do
\neverything for you at your demand and even though you do not satisfy the
\nconditions laid down by the Supreme.  Make your surrender true and
\ncomplete, then only will all else be done for you. <\/P>
\n\t\t

 <\/P>
\n


\nReject too the false and indolent expectation that the divine Power will do even
\nthe surrender for you.  The Supreme demands your surrender to her, but does
\nnot impose it:  you are free at every moment, till the irrevocable
\ntransformation comes, to deny and to reject the Divine or to recall your self-
\ngiving, if you are willing to suffer the spiritual consequence.  Your
\nsurrender must be self-made and free; it must be the surrender of a living
\nbeing, not of an inert automaton or mechanical tool. <\/P>
\n\t\t

 <\/P>
\n

An
\ninert passivity is constantly confused with the real surrender, but out of an
\ninert passivity nothing true and powerful <\/P>
\n

Page
\n– 4 <\/P>
\n

<\/p>\n


\ncan come.  It is the inert passivity of physical Nature that leaves it at
\nthe mercy of every obscure or undivine influence.  A glad and strong and
\nhelpful submission is demanded to the working of the Divine Force, the obedience
\nof the illumined disciple of the Truth, of the inner Warrior who fights against
\nobscurity and falsehood, of the faithful servant of the Divine. <\/P>
\n\t\t

 <\/P>
\n


\nThis is the true attitude and only those who can take and keep it, preserve a
\nfaith unshaken by disappointments and difficulties and shall pass through the
\nordeal to the supreme victory and the great transmutation. <\/P>
\n

Page
\n– 5 <\/P>
\n

<\/p>\n


\n2<\/FONT><\/b><\/P>
\n

In
\nall that is done in the universe, the Divine through his Shakti is behind all
\naction but he is veiled by his Yoga Maya and works through the ego of the Jiva
\nin the lower nature.<\/P>
\n\t\t

 <\/P>
\n

In
\nYoga also it is the Divine who is the Sadhaka and the Sadhana;  it is his
\nShakti with her light, power, knowledge, consciousness, Ananda, acting upon the
\nAdhara and, when it is opened to her, pouring into it with these divine forces
\nthat makes the Sadhana possible.  But so long as the lower nature is active
\nthe personal effort of the Sadhaka remains necessary.<\/P>
\n\t\t

 <\/P>
\n

The personal
\neffort required is a triple labour of aspiration, rejection and surrender, ―<\/P>
\n

an aspiration
\nvigilant, constant, unceasing ― the mind’s will,<\/P>
\n

Page
\n– 6<\/P>
\n

<\/p>\n


\nthe heart’s seeking, the assent of the vital being, the will to open and make
\nplastic the physical consciousness and nature;<\/P>
\n\t\t

 <\/P>
\n


\nrejection of the movements of the lower nature ― rejection of the mind’s ideas,
\nopinions, preferences, habits, constructions, so that the true knowledge may
\nfind free room in a  silent mind, ― rejection of the vital nature’s
\ndesires, demands, cravings, sensations, passions, selfishness, pride, arrogance,
\nlust, greed, jealousy, envy, hostility to the Truth, so that the true power and
\njoy may pour from above into a calm, large, strong and consecrated vital being,
\n― rejection of the physical nature’s stupidity, doubt, disbelief, obscurity,
\nobstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true
\nstability of Light, Power, Ananda may establish itself in a body growing always
\nmore divine; <\/P>
\n\t\t

 <\/P>
\n


\nsurrender of oneself and all one is and has and every plane of the consciousness
\nand every movement to the Divine and the Shakti.<\/P>
\n

Page
\n– 7<\/P>
\n

<\/p>\n

In
\nproportion as the surrender and self-consecration progress the Sadhaka becomes
\nconscious of the Divine Shakti doing the Sadhana, pouring into him more and more
\nof herself, founding in him the freedom and perfection of the Divine Nature. 
\nThe more this conscious process replaces his own effort, the more rapid and true
\nbecomes his progress.  But it cannot completely replace the necessity of
\npersonal effort until the surrender and consecration are pure and complete from
\ntop to bottom.<\/P>
\n\t\t

 <\/P>
\n


\nNote that a tamasic surrender refusing to fulfil the conditions and calling on
\nGod to do everything and save one all the trouble and struggle is a deception
\nand does not lead to freedom and perfection.<\/P>
\n

Page
\n– 8<\/P>
\n

<\/p>\n


\n 3<\/font><\/b><\/P>
\n

To
\nwalk through life armoured against all fear, peril and disaster, only two things
\nare needed, two that go always together ― the Grace of the Divine Mother and on
\nyour side an inner state made up of faith, sincerity and surrender.  Let
\nyour faith be pure, candid and perfect.  An egoistic faith in the mental
\nand vital being tainted by ambition, pride, vanity, mental arrogance, vital
\nself-will, personal demand, desire for the petty satisfactions of the lower
\nnature is a low and smoke-obscured flame that cannot burn upwards to heaven. 
\nRegard your life as given you only for the divine work and to help in the divine
\nmanifestation.  Desire nothing but the purity, force, light, wideness,
\ncalm, Ananda of the divine consciousness and its insistence to transform and
\nperfect your mind, life and body.  Ask for nothing but the divine,
\nspiritual and supramental Truth, its realisation on earth and in you and in all
\nwho are called and chosen and the conditions needed<\/P>
\n

Page
\n– 9<\/P>
\n

<\/p>\n

for its creation
\nand its victory over all opposing forces.<\/P>
\n\t\t

 <\/P>
\n


\nLet your sincerity and surrender be genuine and entire.  When you give
\nyourself, give completely, without demand, without condition, without
\nreservation so that all in you shall belong to the Divine Mother and nothing be
\nleft to the ego or given to any other power.<\/P>
\n\t\t

 <\/P>
\n


\nThe more complete your faith, sincerity and surrender, the more will grace and
\nprotection be with you.  And when the grace and protection of the Divine
\nMother are with you, what is there that can touch you or whom need you fear ? 
\nA little of it even will carry you through all difficulties, obstacles and
\ndangers;  surrounded by its full presence you can go securely on your way
\nbecause it is hers, careless of all menace, unaffected by any hostility however
\npowerful, whether from this world or from worlds invisible.  Its touch can
\nturn difficulties into opportunities, failure into success and weakness into
\nunfaltering strength.  For the grace of the Divine Mother is the sanction
\nof the Supreme and now or tomorrow its effect is sure, a thing decreed,
\ninevitable and irresistible.<\/P>
\n

Page
\n– 10<\/P>
\n

<\/p>\n


\n4<\/B> <\/FONT> <\/P>
\n

<\/P>
\n


\nMoney is the visible sign of a universal force, and this force in its
\nmanifestation on earth works on the vital and physical planes and is
\nindispensable to the fullness of the outer life.  In its origin and its
\ntrue action it belongs to the Divine.  But like other powers of the Divine
\nit is delegated here and in the ignorance of the lower Nature can be usurped for
\nthe uses of the ego or held by Asuric influences and perverted to their purpose. 
\nThis is indeed one of the three forces ― power, wealth, sex ― that have the
\nstrongest attraction for the human ego and the Asura and are most generally
\nmisheld and misused by those who retain them.  The seekers or keepers of
\nwealth are more often possessed rather than its possessors;  few escape
\nentirely a certain distorting influence stamped on it by its long seizure and
\nperversion by the Asura.  For this reason most spiritual disciplines insist
\non a complete self-control, detachment and renunciation of all bondage to wealth
\nand of all personal and <\/P>
\n

Page
\n– 11 <\/P>
\n

<\/p>\n


\negoistic desire for its possession.  Some even put a ban on money and
\nriches and proclaim poverty and bareness of life as the only spiritual
\ncondition.  But this is an error;  it leaves the power in the hands of
\nthe hostile forces.  To reconquer it for the Divine to whom it belongs and
\nuse it divinely for the divine life is the supramental way for the Sadhaka.<\/P>
\n\t\t

 <\/P>
\n


\nYou must neither turn with an ascetic shrinking from the money power, the means
\nit gives and the objects it brings, nor cherish a rajasic attachment to them or
\na spirit of enslaving self-indulgence in their gratifications.  Regard
\nwealth simply as a power to be won back for the Mother and placed at her
\nservice.<\/P>
\n\t\t

 <\/P>
\n


\nAll wealth belongs to the Divine and those who hold it are trustees, not
\npossessors.  It is with them today, tomorrow it may be elsewhere.  All
\ndepends on the way they discharge their trust while it is with them, in what
\nspirit, with what consciousness in their use of it, to what purpose.<\/P>
\n\t\t

 <\/P>
\n

In
\nyour personal use of money look on all you have or get or bring as the Mother’s. 
\nMake no demand but accept what you receive from her and use it for the purposes
\nfor which<\/P>
\n

Page
\n– 12<\/P>
\n

<\/p>\n

it
\nis given to you.  Be entirely selfless, entirely scrupulous, exact, careful
\nin detail, a good trustee;  always consider that it is her possessions and
\nnot your own that you are handling.  On the other hand, what you receive
\nfor her, lay religiously before her;  turn nothing to your own or anybody
\nelse’s purpose.<\/P>
\n\t\t

 <\/P>
\n

Do
\nnot look up to men because of their riches or allow yourself to be impressed by
\nthe show, the power or the influence.  When you ask for the Mother, you
\nmust feel that it is she who is demanding through you a very little of what
\nbelongs to her and the man from whom you ask will be judged by his response.<\/P>
\n\t\t

 <\/P>
\n

If
\nyou are free from the money-taint but without any ascetic withdrawal, you will
\nhave a greater power to command the money for the divine work.  Equality of
\nmind, absence of demand and the full dedication of all you possess and receive
\nand all your power of acquisition to the Divine Shakti and her work are the
\nsigns of this freedom.  Any perturbation of mind with regard to money and
\nits use, any claim, any grudging is a sure index of some imperfection or
\nbondage.<\/P>
\n\t\t

 <\/P>
\n


\nThe ideal Sadhaka in this kind is one who if required to live poorly can so live
\nand no sense of want will affect him or<\/P>
\n

Page
\n– 13<\/P>
\n

<\/p>\n


\ninterfere with the full inner play of the divine consciousness and if he is
\nrequired to live richly, can so live and never for a moment fall into desire or
\nattachment to his wealth or to the things that he uses or servitude to
\nself-indulgence or a weak bondage to the habits that the possession of riches
\ncreates.  The divine Will is all for him and the divine Ananda.<\/P>
\n\t\t

 <\/P>
\n

In
\nthe supramental creation the money-force has to be restored to the Divine Power
\nand used for a true and beautiful and harmonious equipment and ordering of a new
\ndivinised vital and physical existence in whatever way the Divine Mother herself
\ndecides in her creative vision.  But first it must be conquered back for
\nher and those will be strongest for the conquest who are in this part of their
\nnature strong and large and free from ego and surrendered without any claim or
\nwithholding or hesitation, pure and powerful channels for the Supreme Puissance.<\/P>
\n

Page
\n– 14<\/P>
\n

<\/p>\n


\n5<\/B><\/FONT><\/P>
\n

If
\nyou want to be a true doer of divine works, your first aim must be to be totally
\nfree from all desire and self-regarding ego.  All your life must be an
\noffering and a sacrifice to the Supreme;  your only object in action shall
\nbe to serve, to receive, to fulfil, to become a manifesting instrument of the
\nDivine Shakti in her works.  You must grow in the divine consciousness till
\nthere is no difference between your will and hers, no motive except her
\nimpulsion in you, no action that is not her conscious action in you and through
\nyou.<\/P>
\n\t\t

 <\/P>
\n


\nUntil you are capable of this complete dynamic identification, you have to
\nregard yourself as a soul and body created for her service, one who does all for
\nher sake.  Even if the idea of the separate worker is strong in you and you
\nfeel that it is you who do the act, yet it must be done for her.  All
\nstress of egoistic choice, all hankering after personal profit, all stipulation<\/P>
\n

Page
\n– 15<\/P>
\n

<\/p>\n

of
\nself-regarding desire must be extirpated from the nature.  There must be no
\ndemand for fruit and no seeking for reward;  the only fruit for you is the
\npleasure of the Divine Mother and the fulfilment of her work, your only reward a
\nconstant progression in divine consciousness and calm and strength and bliss. 
\nThe joy of service and the joy of inner growth through works is the sufficient
\nrecompense of the selfless worker.<\/P>
\n\t\t

 <\/P>
\n


\nBut a time will come when you will feel more and more that you are the
\ninstrument and not the worker.  For first by the force of your devotion
\nyour contact with the Divine Mother will become so intimate that at all times
\nyou will have only to concentrate and to put everything into her hands to have
\nher present guidance, her direct command or impulse, the sure indication of the
\nthing to be done and the way to do it and the result.  And afterwards you
\nwill realise that the divine Shakti not only inspires and guides, but initiates
\nand carries out your works;  all your movements are originated by her, all
\nyour powers are hers, mind, life and body are conscious and joyful instruments
\nof her action, means for her play, moulds for her manifestation in the physical
\nuniverse.  There can be no more happy condition than this union and
\ndependence;  for this step carries you back beyond the border-line from the
\nlife of stress<\/P>
\n

Page
\n– 16<\/P>
\n

<\/p>\n

and suffering in
\nthe ignorance into the truth of your spiritual being, into its deep peace and
\nits intense Ananda.<\/P>
\n\t\t

 <\/P>
\n


\nWhile this transformation is being done it is more than ever necessary to keep
\nyourself free from all taint of the perversions of the ego.  Let no demand
\nor insistence creep in to stain the purity or the self-giving and the sacrifice. 
\nThere must be no attachment to the work or the result, no laying down of
\nconditions, no claim to possess the Power that should possess you, no pride of
\nthe instrument, no vanity or arrogance.  Nothing in the mind or in the
\nvital or physical parts should be suffered to distort to its own use or seize
\nfor its own personal and separate satisfaction the greatness of the forces that
\nare acting through you.  Let your faith, your sincerity, your purity of
\naspiration be absolute and pervasive of all the planes and layers of the being;
\nthen every disturbing element and distorting influence will progressively fall
\naway from your nature.<\/P>
\n\t\t

 <\/P>
\n


\nThe last stage of this perfection will come when you are completely identified
\nwith the Divine Mother and feel yourself to be no longer another and separate
\nbeing, instrument, servant or worker but truly a child and eternal portion of
\nher consciousness and force.  Always she will be in you and you in her; <\/P>
\n

Page
\n– 17<\/P>
\n

<\/p>\n

it
\nwill be your constant, simple and natural experience that your thought and
\nseeing and action, your very breathing or moving come from her and are hers. 
\nYou will know and see and feel that you are a person and power formed by her out
\nof herself, put out from her for the play and yet always safe in here, being of
\nher being, consciousness of her consciousness, force of her force, Ananda of her
\nAnanda.  When this condition is entire and her supramental energies can
\nfreely move you, then you will be perfect in divine works;  knowledge,
\nwill, action will become sure, simple, luminous, spontaneous, flawless, an
\noutflow from the Supreme, a divine movement of the Eternal.<\/P>
\n

Page
\n– 18<\/P>
\n

<\/p>\n


\n6<\/B><\/FONT><\/P>
\n


\nThe four Powers of the Mother are four of her outstanding Personalities,
\nportions and embodiments of her divinity through whom she acts on her creatures,
\norders and harmonises her creations in the worlds and directs the working out of
\nher thousand forces.  For the Mother is one but she comes before us with
\ndiffering aspects;  many are her powers and personalities, many her
\nemanations and Vibhutis that do her work in the universe.  The One whom we
\nadore as the Mother is the divine Conscious Force that dominates all existence,
\none and yet so many-sided that to follow her movement is impossible even for the
\nquickest mind and for freest and most vast intelligence.  The Mother is the
\nconsciousness and force of the Supreme and far above all she creates.  But
\nsomething of her ways can be seen and felt through her embodiments and the more
\nseizable because more defined and limited temperament and action of the goddess<\/P>
\n

Page
\n– 19<\/P>
\n

<\/p>\n

forms in whom she
\nconsents to be manifest to her creatures.<\/P>
\n\t\t

 <\/P>
\n


\nThere are three ways of being of the Mother of which you can become aware when
\nyou enter into touch of oneness with Conscious Force that upholds us and the
\nuniverse.  Transcendent, the original supreme Shakti, she stands above
\nworlds and links the creation to the ever unmanifest mystery of the Supreme. 
\nUniversal, the cosmic Mahashakti, she creates all these beings and contains and
\nenters, supports and conducts all these million processes and forces. 
\nIndividual, she embodies the power of these two vaster ways of her existence,
\nmakes them living and near to us and mediates between the human personality and
\nthe divine Nature.<\/P>
\n\t\t

 <\/P>
\n


\nThe one original transcendent Shakti, the Mother stands above all the worlds and
\nbears in her eternal consciousness the Supreme Divine.  Alone, she harbours
\nthe absolute Power and the ineffable Presence;  containing or calling the
\nTruths that have to be manifested, she brings them down from the Mystery in
\nwhich they were hidden into the light of her infinite consciousness and gives
\nthem a form of force in her omnipotent power and her boundless life and a body
\nin the universe.  The Supreme is manifest in her for ever as the
\neverlasting Sachchidananda,<\/P>
\n

Page
\n– 20<\/P>
\n

<\/p>\n


\nmanifested through her in the worlds as the one and dual consciousness of
\nIshwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in
\nthe Worlds and the Planes and the Gods and their Energies and figured because of
\nher as all that is in the known worlds and in unknown others.  All is her
\nplay with the Supreme;  all is her manifestation of the mysteries of the
\nEternal, the miracles of the Infinite.  All is she, for all are parcel and
\nportion of the divine Conscious-Force.  Nothing can be here or elsewhere
\nbut what she decides and the supreme sanctions;  nothing can take shape
\nexcept what she moved by the Supreme perceives and forms after casting it into
\nseed in her creating Ananda.<\/P>
\n\t\t

 <\/P>
\n


\nThe Mahashakti, the universal Mother, works out  whatever is transmitted by
\nher transcendent consciousness from the Supreme and enters into the worlds that
\nshe has made;  her presece fills and supports them with the divine spirit
\nand the divine all-sustaining force and delight without which they could not
\nexist.  That which we call Nature or Prakriti is only her most outward
\nexecutive aspect;  she marshals and arranges the harmony of her forces and
\nprocesses, impels the operations of Nature and moves among them secret or
\nmanifest in all that  can be seen or experienced or put into motion of
\nlife.  Each of<\/P>
\n

Page
\n– 21<\/P>
\n

<\/p>\n


\nthe worlds is nothing but one play of the Mahashakti of that system of worlds or
\nuniverse, who is there as the cosmic Soul and Personality of the transcendent
\nMother.  Each is something that she has seen in her vision, gathered into
\nher heart of beauty and power and created in her Ananda.<\/P>
\n\t\t

 <\/P>
\n\t\t


\n\t\tBut there are many planes of her creation, many steps the Divine Shakti. 
\n\t\tAt the summit of this manifestation of which we are a part there are
\n\t\tworlds of infinite existence, consciousness, force and bliss over which
\n\t\tthe Mother stands as unveiled eternal Power.  All beings there live
\n\t\tand move in an ineffable completeness and unalterable oneness, because
\n\t\tshe carries them safe in her arms for ever.  Nearer to us are the
\n\t\tworlds of a perfect supramental creation in which the Mother is the
\n\t\tsupramental Mahashakti, a Power of divine omniscient Will and omnipotent
\n\t\tKnowledge always apparent in its unfailing works and spontaneously
\n\t\tperfect in every process.  There all movements are the steps of the
\n\t\tTruth;  there all beings are souls and powers and bodies of the
\n\t\tdivine Light;  there all experiences are seas and floods and waves
\n\t\tof an intense and absolute Ananda.  But here where we dwell are the
\n\t\tworlds of the Ignorance, worlds of mind and life and body separated in
\n\t\tconsciousness from their source, of which this earth is a significant<\/P>
\n

Page
\n– 22<\/P>
\n

<\/p>\n

centre and its
\nevolution a crucial process.  This too with all its obscurity and struggle
\nand imperfection is upheld by the Universal Mother;  this too is impelled
\nand guided to its secret aim by the Mahashakti.<\/P>
\n\t\t

 <\/P>
\n


\nThe Mother as the Mahashakti of this triple world of Ignorance stands in an
\nintermediate plane between the supermental Light, the Truth life, the Truth
\ncreation which has to be brought down here and this mounting and descending
\nhierarchy of planes of consciousness that like a double ladder lapse into the
\nnescience of Matter and climb back again  through the flowering of life and
\nsoul and mind into the infinity of the Spirit.  Determining all that shall
\nbe in this universe and in the terrestrial evolution by what she sees and feels
\nand pours from her, she stands there above the Gods and all her Powers and
\nPersonalities are put out in front of her for the action and she sends down
\nemanations of them into these lower worlds to intervene, to govern, to battle
\nand conquer, to lead and turn their cycles, to direct the total and the
\nindividual lines of their f\u00f6rces.  These Emanations are the many divine
\nforms and personalities in which men have worshipped her under different names
\nthroughout the ages.  But also she prepares and shapes through these Powers
\nand their emanations the minds and<\/P>
\n

Page
\n– 23<\/P>
\n

<\/p>\n

\nbodies of her Vibhutis, even as she prepares
\nand shapes minds and bodies for the Vibhutis of the Ishwara, that she may
\nmanifest in the physical world and in the disguise of the human consciousness
\nsome ray of her power and quality and presence.  All the scenes of the
\nearthplay have been like a drama arranged and planned and staged by her with the
\ncosmic Gods for her assistants and herself as a veiled actor.<\/font><\/p>\n

\n <\/p>\n

\nThe Mother not only governs all from above
\nbut she<\/font> <\/font>
\ndescends into this lesser triple universe. 
\nImpersonally, all things here, even the movements of the Ignorance, are herself
\nin veiled power and her creations in diminished substance, her Nature-body and
\nNature-force, and they exist because, moved by the<\/font> <\/font>
\nmysterious fiat of the Supreme to work out
\nsomething that was<\/font> <\/font>
\nthere in the possibilities of the Infinite,
\nshe has consented to the great sacrifice and has put on like a mask the soul and
\nforms of the Ignorance.  But personally too she has stooped to descend here
\ninto the Darkness that she may lead it to the Light, into the Falsehood and
\nError that she may convert it to the Truth, into this Death that she may turn it
\nto godlike Life, into this world-pain and its obstinate sorrow and suffering
\nthat she may end it in the transforming ecstasy of her sublime Ananda.  In
\nher deep and great love for her children she has consented to put on<\/font><\/p>\n

\nPage – 24<\/font><\/p>\n

\n


\nherself the cloak of this obscurity, condescended to bear the<\/font> <\/font>
\nattacks and torturing influences of the powers of the Darkness<\/font> <\/font>
\nand the Falsehood, borne to pass through the portals of the birth that is a
\ndeath, taken upon herself the pangs and sorrows and sufferings of the creation,
\nsince it seemed that thus alone could it be lifted to the Light and Joy and
\nTruth and eternal Life.  This is the great sacrifice called sometimes the
\nsacrifice of the Purusha, but much more deeply the holocaust of  Prakriti,
\nthe sacrifice of the Divine Mother.<\/font><\/p>\n

 <\/p>\n


\n\t\tFour great Aspects of the Mother, four of her leading<\/font> <\/font>
\n\t\tPowers and Personalities have stood in front in her guidance of this
\n\t\tUniverse and in her dealings with the terrestrial play.  <\/b>One
\n\t\tis her personality of calm wideness and comprehending wisdom and
\n\t\ttranquil benignity and inexhaustible compassion and sovereign and
\n\t\tsurpassing majesty and all-ruling greatness.  Another embodies her
\n\t\tpower of splendid strength and irresistible passion, her warrior mood,
\n\t\ther overwhelming will, her impetuous swiftness and world-shaking force. 
\n\t\tA third is vivid and sweet and wonderful with her deep secret of beauty
\n\t\tand harmony and fine rhythm, her intricate and subtle opulence, her
\n\t\tcompelling attraction and captivating grace.  The fourth is
\n\t\tequipped with her close and profound capacity of intimate knowledge and<\/font><\/p>\n

\nPage – 25<\/font><\/p>\n

\n


\ncareful flawless work and quiet and exact perfection in all things. 
\nWisdom, Strength, Harmony, Perfection are their several attributes and it is
\nthese powers that they bring with them into the world, manifest in a human
\ndisguise in their Vibhutis and shall found in the divine degree of their
\nascension in those who can open their earthly nature to the direct and living
\ninfluence of the Mother.  To the four we give the four great names,
\nMaheshwari, Mahakali, Mahalakshmi, Mahasaraswati.<\/font><\/p>\n

 <\/p>\n


\n\t\tImperial MAHESHWARI is seated in the wideness above the thinking mind
\n\t\tand will and sublimates and greatens them into wisdom and largeness or
\n\t\tfloods with a splendour beyond them.  For she is the mighty and
\n\t\twise One who opens us to the supramental infinities and the cosmic
\n\t\tvastness, to the grandeur of the supreme Light, to a treasure-house of
\n\t\tmiraculous knowledge, to the measureless movement of the Mother’s
\n\t\teternal forces.  Tranquil is she and wonderful, great and calm for
\n\t\tever.  Nothing can move her because all wisdom is in her; 
\n\t\tnothing is hidden from her that she chooses to know;  she
\n\t\tcomprehends all things and all beings and their nature and what moves
\n\t\tthem and the law of the world and its times and how all was and is and
\n\t\tmust be.  A strength is in her that meets everything and masters
\n\t\tand<\/font><\/p>\n

\nPage – 26<\/font><\/p>\n

\n


\nnone can prevail in the end against her vast intangible wisdom and high tranquil
\npower.  Equal, patient and unalterable in her will she deals with men
\naccording to their nature and with things and happenings according to their
\nForce and the truth that is in them.  Partiality she has none, but she
\nfollows the decrees of the Supreme and some she raises up and some she casts
\ndown or puts away from her into the darkness.  To the wise she gives a
\ngreater and more luminous wisdom;  those that have vision she admits to her
\ncounsels;  on the hostile she imposes the consequence of their hostility; 
\nthe ignorant and foolish she leads according to their blindness.  In each
\nman she answers and handles the different elements of his nature according to
\ntheir need and their urge and the return they call for, puts on them the
\nrequired pressure or leaves them to their cherished liberty to prosper in the
\nways of the Ignorance or to perish.  For she is above all, bound by
\nnothing, attached to nothing in the universe.  Yet has she more than any
\nother the heart of the universal Mother.  For her compassion is endless and
\ninexhaustible;  all are to her eyes her children and portions of the One,
\neven the Asura and Rakshasa and Pisacha and those that are revolted and hostile. 
\nEven her rejections are only a postponement, even her punishments are a grace. 
\nBut her compassion does not blind her wisdom or turn her action from the course
\ndecreed;  for the<\/font><\/p>\n

\nPage – 27<\/font><\/p>\n

\n


\nTruth of things is her one concern, knowledge her centre of power and to build
\nour soul and our nature into the divine Truth her mission and her labour.<\/font><\/p>\n

 <\/p>\n


\n\t\tMAHAKALI is of another nature.  Not wideness but height, not wisdom
\n\t\tbut force and strength are her peculiar power.  There is in her an
\n\t\toverwhelming intensity, a mighty passion of force to achieve, a divine
\n\t\tviolence rushing to shatter every limit and obstacle.  All her
\n\t\tdivinity leaps out in a splendour of tempestuous action;  she is
\n\t\tthere for swiftness, for the immediately effective process, the rapid
\n\t\tand direct stroke, the frontal assault that carries everything before
\n\t\tit.  Terrible is her face to the Asura, dangerous and ruthless her
\n\t\tmood against the haters of the Divine;  for she is the Warrior of
\n\t\tthe Worlds who never shrinks from the battle.  Intolerant of
\n\t\timperfection, she deals roughly with all in man that is unwilling and
\n\t\tshe is severe to all that is obstinately ignorant and obscure;  her
\n\t\twrath is immediate and dire against treachery and falsehood and
\n\t\tmalignity, ill-will is smitten at once by her scourge. 
\n\t\tIndifference, negligence and sloth in the divine work she cannot bear
\n\t\tand she smites awake at once with sharp pain, if need be, the untimely
\n\t\tslumberer and the loiterer.  The impulses that are swift and
\n\t\tstraight and frank, the<\/font><\/p>\n

\nPage – 28<\/font><\/p>\n

\n


\nmovements that are unreserved and absolute, the aspiration that mounts in flame
\nare the motion of  Mahakali.  Her spirit is tameless, her vision and
\nwill are high and far-reaching like the flight of an eagle, her feet are rapid
\non the upward way and her hands are outstretched to strike and to succour. 
\nFor she too is the Mother and her love is as intense as her wrath and she has a
\ndeep and passionate kindness.  When she is allowed to intervene in her
\nstrength, then in one moment are broken like things without consistence the
\nobstacles that immobilise or the enemies that assail the seeker.  If her
\nanger is dreadful to the hostile and the vehemence of her pressure painful to
\nthe weak and timid, she is loved and worshipped by the great, the strong and the
\nnoble;  for they feel that her blows beat what is rebellious in their
\nmaterial into strength and perfect truth, hammer straight what is wry and
\nperverse and expel what is impure or defective.  But for her what is done
\nin a day might have taken centuries;  without her Ananda might be wide and
\ngrave or soft and sweet and beautiful but would lose the flaming joy of its most
\nabsolute intensities.  To knowledge she gives a conquering might, brings to
\nbeauty and harmony a high and mounting movement and imparts to the slow and
\ndifficult labour after perfection an impetus that multiplies the power and
\nshortens the long way.  Nothing can satisfy her that falls short of the
\nsupreme<\/font><\/p>\n

\nPage – 29<\/font><\/p>\n

\n


\necstasies, the highest heights, the noblest aims, the largest vistas. 
\nTherefore with her is the victorious force of the Divine and it is by grace of
\nher fire and passion and speed if the great achievement can be done now rather
\nthan hereafter.<\/font><\/p>\n

 <\/p>\n


\n\t\tWisdom and Force are not the only manifestations of the supreme Mother; 
\n\t\tthere is a subtler mystery of her nature and without it Wisdom and Force
\n\t\twould be incomplete things and without it perfection would not be
\n\t\tperfect.  Above them is the miracle of eternal beauty, an
\n\t\tunseizable secret of divine harmonies, the compelling magic of an
\n\t\tirresistible universal charm and attraction that draws and holds things
\n\t\tand forces and beings together and obliges them to meet and unite that a
\n\t\thidden Ananda may play from behind the veil and make of them its rhythms
\n\t\tand its figures.  This is the power of  MAHALAKSHMI and there
\n\t\tis no aspect of the Divine Shakti more attractive to the heart of
\n\t\tembodied beings.  Maheshwari can appear too calm and great and
\n\t\tdistant for the littleness of earthly nature to approach or contain her,
\n\t\tMahakali too swift and formidable for its weakness to bear;  but
\n\t\tall turn with joy and longing to Mahalakshmi.  For she throws the
\n\t\tspell of the intoxicating sweetness of the Divine:  to be close to
\n\t\ther is a profound happiness<\/font><\/p>\n

\nPage -30<\/font><\/p>\n

\n


\nand to feel her within the heart is to make existence a rapture and a marvel; 
\ngrace and charm and tenderness flow out from her like light from the sun and
\nwherever she fixes her wonderful gaze or lets fall the loveliness of her smile,
\nthe soul is seized and made captive and plunged into the depths of an
\nunfathomable bliss.  Magnetic is the touch of her hands and their occult
\nand delicate influence refines mind and life and body and where she presses her
\nfeet course miraculous streams of an entrancing Ananda.<\/font><\/p>\n

 <\/p>\n


\n\t\tAnd yet it is not easy to meet the demand of this enchanting Power or to
\n\t\tkeep her presence.  Harmony and beauty of the mind and soul,
\n\t\tharmony and beauty of the thoughts and feelings, harmony and beauty in
\n\t\tevery outward act and movement, harmony and beauty of the life and
\n\t\tsurroundings, this is the demand of  Mahalakshmi.  Where there
\n\t\tis affinity to the rhythms of the secret world-bliss and response to the
\n\t\tcall of the All-Beautiful and concord and unity and the glad flow of
\n\t\tmany lives turned towards the Divine, in that atmosphere she consents to
\n\t\tabide.  But all that is ugly and mean and base, all that is poor
\n\t\tand sordid and squalid, all that is brutal and coarse repels her advent. 
\n\t\tWhere love and beauty are not or are reluctant to be born, she does not
\n\t\tcome;  where they are mixed and disfigured with baser<\/font><\/p>\n

\nPage – 31<\/font><\/p>\n

\n


\nthings, she turns soon to depart or cares little to pour her riches.  If
\nshe finds herself in men’s hearts surrounded with selfishness and hatred and
\njealousy and malignance and envy and strife, if treachery and greed and
\ningratitude are mixed in the sacred chalice, if grossness of passion and
\nunrefined desire degrade devotion, in such hearts the gracious and beautiful
\nGoddess will not linger.  A divine disgust seizes upon her and she
\nwithdraws, for she is not one who insists or strives;  or, veiling her
\nface, she waits for this bitter and poisonous devil’s stuff to be rejected and
\ndisappear before she will found anew her happy influence.  Ascetic bareness
\nand harshness are not pleasing to her nor the suppression of the heart’s deeper
\nemotions and the rigid repression of the soul’s and the life’s parts of beauty. 
\nFor it is through love and beauty that she lays on men the yoke of the Divine. 
\nLife is turned in her supreme creations into a rich work of celestial art and
\nall existence into a poem of sacred delight;  the world’s riches are
\nbrought together and concerted for a supreme order and even the simplest and
\ncommonest things are made wonderful by her intuition of unity and the breath of
\nher spirit.  Admitted to the heart she lifts wisdom to pinnacles of wonder
\nand reveals to it the mystic secrets of the ecstasy that surpasses all
\nknowledge, meets devotion with the passionate attraction of the Divine, teaches
\nto strength and force the rhythm that keeps the might of<\/font><\/p>\n

\nPage – 32<\/font><\/p>\n

\n


\ntheir acts harmonious and in measure and casts on perfection <\/b>the charm
\nthat makes it endure for ever.<\/font><\/p>\n

 <\/p>\n


\n\t\tMAHASARASWATI is the Mother’s Power of Work and her spirit of perfection
\n\t\tand order.  The youngest of the Four, she is the most skilful in
\n\t\texecutive faculty and the nearest to physical Nature.  Maheshwari
\n\t\tlays down the large lines of the world-forces, Mahakali drives their
\n\t\tenergy and impetus, Mahalakshmi discovers their rhythms and measures,
\n\t\tbut Mahasaraswati presides over their detail of organisation and
\n\t\texecution, relation of parts and effective combination of forces and
\n\t\tunfailing exactitude of result and fulfilment.  The science and
\n\t\tcraft and technique of things are Mahasaraswati’s province.  Always
\n\t\tshe holds in her nature and can give to those whom she has chosen the
\n\t\tintimate and precise knowledge, the subtlety and patience, the accuracy
\n\t\tof intuitive mind and conscious hand and discerning eye of the perfect
\n\t\tworker.  This Power is the strong, the tireless, the careful and
\n\t\tefficient builder, organiser, administrator, technician, artisan and
\n\t\tclassifier of the worlds.  When she takes up the transformation and
\n\t\tnew-building of the nature, her action is laborious and minute and often
\n\t\tseems to our impatience slow and interminable, but it is persistent,
\n\t\tintegral and flawless.  For<\/font><\/p>\n

\nPage – 33<\/font><\/p>\n

\n


\nthe will in her works is scrupulous, unsleeping indefatigable;  leaning
\nover us she notes and touches every little detail, fine out every minute defect,
\ngap, twist or incompleteness, considers and weighs accurately all that has been
\ndone and all that remains still to be done hereafter.  Nothing is too small
\nor apparently trivial for her attention;  nothing however impalpable or
\ndisguised or latent can escape her.  Moulding and remoulding she labours
\neach part till it has attained its true form, is put in its exact place in the
\nwhole and fulfils its precise purpose.  In her constant a. diligent
\narrangement and rearrangement of things her eye is on all needs at once and the
\nway to meet them and her intuition knows what is to be chosen and what rejected
\nand successful determines the right instrument, the right time, the right
\nconditions and the right process.  Carelessness and negligence and
\nindolence she abhors;  all scamped and hasty and shuffling work, all
\nclumsiness and \u00e0<\/i> <\/font>
\npeu pr\u00e8s<\/i> and misfire, all false adaptation and misuse of instruments and
\nfaculties and leaving of things undone or half done is offensive and foreign to
\nher temper.  When her work is finished, nothing has been forgotten, no part
\nhas been misplaced or omitted or left in a faulty condition;  all is solid,
\naccurate, complete, admirable.  Nothing short of a perfect perfection
\nsatisfies her and she is ready to face an eternity of toil if that is needed for
\nthe fullness of her creation.  Therefore of all <\/P>
\n

Page
\n– 34 <\/P><\/p>\n

\n


\nthe Mother’s powers she is the most long-suffering with man and his thousand 
\nimperfections.  Kind, smiling, close and helpful,  not easily turned
\naway or discouraged, insistent even after repeated failure, her hand sustains
\nour every step on condition that we are single in our will and straightforward
\nand sincere;  for a double mind she will not tolerate and her revealing
\nirony is merciless to drama and histrionics and self-deceit and pretence. 
\nA mother to our wants, a friend in our difficulties, a persistent and tranquil
\ncounsellor and mentor, chasing away with her radiant smile the clouds of gloom
\nand fretfulness and depression, reminding always of the ever-present help,
\npointing to the eternal sunshine, she is firm, quiet and persevering in the deep
\nand continuous urge that drives us towards the integrality of the higher nature. 
\nAll the work of the other Powers leans on her for its completeness;  for
\nshe assures the material foundation, elaborates the stuff of detail and erects
\nand rivets the armour of the structure. <\/P>
\n\t\t

 <\/P>
\n


\nThere are other great Personalities of the Divine Mother, but they were more
\ndifficult to bring down and have not stood out in front with so much prominence
\nin the evolution of the earth-spirit.  There are among them Presences
\nindispensable for the supramental realisation, ― most of all one who is her
\nPersonality<\/P>
\n

Page
\n– 35 <\/P>
\n

<\/p>\n

of
\nthat mysterious and powerful ecstasy and Ananda which flows from a supreme
\ndivine Love, the Ananda that alone can heal the gulf between the highest heights
\nof the supramental spirit and the lowest abysses of Matter, the Ananda that
\nholds the key of a wonderful divinest Life and even now supports from its
\nsecrecies the work of all the other Powers of the universe.  But human
\nnature bounded, egoistic and obscure is inapt to receive these great Presences
\nor to support their mighty action.  Only when the Four have founded their
\nharmony and freedom of movement in the transformed mind and life and body, can
\nthose other rarer Powers manifest in the earth movement and the supramental
\naction become possible.  For when her Personalities are all gathered in her
\nand manifested and their separate working has been turned into a harmonious
\nunity and they rise in her to their supramental godheads, then is the Mother
\nrevealed as the supramental Mahashakti and brings pouring down her luminous
\ntranscendences from their ineffable ether.  Then can human nature change
\ninto dynamic divine nature because all the elemental lines of the supramental
\nTruth-consciousness and Truth-force are strung together and the harp of life is
\nfitted for the rhythms of the Eternal. <\/P>
\n\t\t

 <\/P>
\n

If you desire this
\ntransformation, put yourself in the
\n<\/P>
\n

Page
\n-36 <\/P>
\n

<\/p>\n


\nhands of Mother and her Powers without cavil or resistance and let her do
\nunhindered her work within you.  Three things you must have, consciousness,
\nplasticity, unreserved surrender.  For you must be conscious in your mind
\nand soul and heart and life and the very cells of your body, aware of the Mother
\nand her Powers and their working;  for although she can and does work in
\nyou even in your obscurity and your unconscious parts and movements, it is not
\nthe same thing as when you are in an awakened and living communion with her. 
\nAll your nature must be plastic to her touch, ― not questioning as the
\nself-sufficient ignorant mind questions and doubts and disputes and is the enemy
\nof its enlightenment and change;  not insisting on its own movements as the
\nvital in man insists and persistently opposes its refractory desires and
\nill-will to every divine influence;  not obstructing and entrenched in
\nincapacity, inertia and tamas as man’s physical consciousness obstructs and
\nclinging to its pleasure in smallness and darkness cries out against each touch
\nthat disturbs its soulless routine or its dull sloth or its torpid slumber. 
\nThe unreserved surrender of your inner and outer being will bring this
\nplasticity into all the parts of your nature;  consciousness will awaken
\neverywhere in you by constant openness to the Wisdom and Light, the Force, the
\nHarmony and Beauty, the Perfection that come flowing down from above.  Even
\nthe<\/P>
\n

Page
\n– 37<\/P>
\n

<\/p>\n


\nbody will awake and unite at last its consciousness subliminal no longer to the
\nsupramental superconscious Force, feel all her powers permeating from above and
\nbelow and around it and thrill to a supreme Love and Ananda.<\/P>
\n\t\t

 <\/P><\/p>\n


\nBut be on your guard and do not try to understand and judge the Divine Mother by
\nyour little earthly mind that loves to subject even the things that are beyond
\nit to its own norms and standards, its narrow reasonings and erring impressions,
\nits bottomless aggressive ignorance and its petty self-confident knowledge. 
\nThe human mind shut in the prison of its half-lit obscurity cannot follow the
\nmany-sided freedom of the steps of the Divine Shakti.  The rapidity and
\ncomplexity of her vision and action outrun its stumbling comprehension; 
\nthe measures of her movement are not its measures.  Bewildered by the swift
\nalteration of her many different personalities, her making of rhythms and her
\nbreaking of rhythms, her accelerations of speed and her retardations, her varied
\nways of dealing with the problem of one and of another, her taking up and
\ndropping now of this line and now of that one and her gathering of them
\ntogether, it will not recognise the way of the Supreme Power when it is circling
\nand sweeping upwards through the maze of the Ignorance to a supernal Light. 
\nOpen rather your soul to her and be content<\/P><\/p>\n

\nPage – 38<\/p>\n

<\/p>\n

to
\nfeel her with the psychic nature and see her with the psychic vision that alone
\nmake a straight response to the Truth.  Then the Mother herself will
\nenlighten by their psychic elements your mind and heart and life and physical
\nconsciousness and reveal to them too her ways and her nature.<\/P>
\n\t\t

 <\/P>
\n


\nAvoid also the error of the ignorant mind’s demand on the divine power to act
\nalways according to our crude surface notions of omniscience and omnipotence. 
\nFor our mind clamours to be impressed at every turn by miraculous power and easy
\nsuccess and dazzling splendour;  otherwise it cannot believe that here is
\nthe Divine. The Mother is dealing with the Ignorance in the fields of the
\nIgnorance;  she has descended there and is not all above.  Partly she
\nveils and partly she unveils her knowledge and her power, often holds them back
\nfrom her instruments and personalities and follows that she may transform them
\nthe way of the seeking mind, the way of the aspiring psychic, the way of the
\nbattling vital, the way of the imprisoned and suffering physical nature. 
\nThere are conditions that have been laid down by a Supreme Will, there are many
\ntangled knots that have to be loosened and cannot be cut abruptly asunder. 
\nThe Asura and Rakshasa hold this evolving earthly nature and have to be met and
\nconquered on their own terms in<\/P>
\n

Page
\n– 39<\/P>
\n

<\/p>\n


\ntheir own long-conquered fief and province;  the human in us has to be led
\nand prepared to transcend its limits and is too weak and obscure to be lifted up
\nsuddenly to a form far beyond it.  The Divine Consciousness and Force are
\nthere and do at each moment the thing that is needed in the conditions of the
\nlabour, take always the step that is decreed and shape in the midst of
\nimperfection the perfection that is to come.  But only when the supermind
\nhas descended in you can she deal directly as the supramental Shakti with
\nsupramental natures.  If you follow your mind, it will not recognise the
\nMother even when she is manifest before you.  Follow your soul and not your
\nmind, your soul that answers to the Truth, not your mind that leaps at
\nappearances;  trust the Divine Power and she will free the godlike elements
\nin you and shape all into an expression of Divine Nature.<\/P>
\n\t\t

 <\/P>
\n


\nThe supramental change is a thing decreed and inevitable in the evolution of the
\nearth-consciousness;  for its upward ascent is not ended and mind is not
\nits last summit.  But that the change may arrive, take form and endure,
\nthere is needed the call from below with a will to recognise and not deny the
\nLight when it comes, and there is needed the sanction of the Supreme from above. 
\nThe power that mediates between the sanction and the call is the presence and
\npower of the DivineMother.  The<\/P>
\n

Page
\n– 40<\/P>
\n

<\/p>\n


\nMother’s power and not any human endeavour and tapasya can alone rend the lid
\nand tear the covering and shape the vessel and bring down into this world of
\nobscurity and falsehood and death and suffering Truth and Light and Life divine
\nand the immortal’s Ananda.<\/P>
\n

Page
\n– 41<\/P><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Part One The Mother 1         There are two powers that alone can effect in their conjunction the great and difficult thing which…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[33],"tags":[],"class_list":["post-1523","post","type-post","status-publish","format-standard","hentry","category-25-the-mother-volume-25","wpcat-33-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1523","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1523"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1523\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1523"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1523"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1523"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}