{"id":3814,"date":"2013-07-13T01:51:27","date_gmt":"2013-07-13T01:51:27","guid":{"rendered":"http:\/\/localhost\/?p=3814"},"modified":"2013-07-13T01:51:27","modified_gmt":"2013-07-13T01:51:27","slug":"01-the-mother-vol-01-the-mother","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/04-manuscripts\/01-the-mother\/01-the-mother-vol-01-the-mother","title":{"rendered":"-01_The Mother.htm"},"content":{"rendered":"

\nTHE MOTHER<\/font><\/b><\/p>\n

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\nSRI AUROBINDO<\/b><\/font><\/p>\n

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 <\/p>\n

\nTHE MOTHER<\/font><\/b><\/p>\n

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\nRegarded as the Bible or the Gita of the Age of Sri Aurobindo, <\/font>
\nThe Mother <\/font>
\n\t\t<\/span>is a seminal book of scriptural
\nstanding. The main part of the work portrays the Quaternary of the
\nManifestations of the Mahashakti, the Supreme Divine Mother-Puissance, in their
\nincessant labour for the divinisation of man. It lays down the conditions for
\nevoking their Grace for the elevation and transformation of human life. The
\nhints that Sri Aurobindo threw out in the pages of the <\/font><\/span>
\nArya <\/font><\/span>
\n\t\ton the role of Maheshwari, Mahakali,
\nMahalakshmi and Mahasaraswati in the evolution of this Creation towards a
\nsupramental perfection are here developed in their full figure. The rest of the
\nbook, except the opening portion, was originally written as letters; it
\ndescribes the nature of the effort to be put in by the aspirant and the action
\nof the Divine Power that acts in response.<\/font><\/span><\/p>\n

\n\t\tWritten in 1927 and first published in 1928, this book has run into
\n\t\tseveral editions and translations. It is perhaps the most widely read
\n\t\tand followed book of Sri Aurobindo.<\/p>\n

\n

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\nPUBLISHER’S NOTE <\/font><\/b><\/p>\n

 <\/p>\n

\nThis comprehensive little book was first published
\nin 1928. The facsimiles that appear here in a reduced format are those of the
\noriginal manuscripts, which differ at points from the text that has come down to
\nus after Sri Aurobindo’s minor revisions. <\/font><\/p>\n

\n

\nIn our printed text on the page facing the
\nfacsimile, we have followed the final text, which incorporates all of Sri
\nAurobindo’s revisions. We have, however, for the convenience of the reader,
\nmaintained the paragraphing of the original manuscript, which differs from the
\nparagraphing of the final text at one or two places.                                    <\/font><\/p>\n

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\n1<\/font><\/b><\/p>\n

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\nThere are two powers that alone can effect in their
\nconjunction the great and difficult thing which is the aim of our endeavour, a
\nfixed and unfailing aspiration that calls from below and a supreme Grace from
\nabove that answers. <\/font><\/p>\n

\nBut the supreme Grace will act only in the
\nconditions of the Light and the Truth; it will not act in conditions laid upon
\nit by the Falsehood and the Ignorance. For if it were to yield to the demands of
\nthe Falsehood, it would defeat its own purpose. <\/font><\/p>\n

\nThese are the conditions of the Light and Truth,
\nthe sole conditions under which the highest Force will descend; and it is only
\nthe very highest supramental Force descending from above and opening from below
\nthat can victoriously handle the physical Nature and annihilate its
\ndifficulties….. There must be a total and sincere surrender; there must be an
\nexclusive self-opening to the divine Power; there must be a constant and
\nintegral choice of the Truth that is descending, a constant and integral
\nrejection of the falsehood of the mental, vital and physical Powers and
\nAppearances that still rule the earth- Nature. <\/font><\/p>\n

\nThe surrender must be total and seize all the parts
\nof the being. It is not enough that the psychic should respond and the higher
\nmental accept or even the inner vital submit and the inner physical
\nconsciousness feel the influence. There must be in no part of the being, even
\nthe most external, anything that makes a reserve, anything that hides behind
\ndoubts, confusions and subterfuges, anything that revolts or refuses. <\/font>\n<\/p>\n

\nIf part of the being surrenders, but another part
\nreserves itself, follows its own way or makes its own conditions, then each time
\nthat that happens, you are yourself  pushing the divine Grace away from you.
\n<\/font><\/p>\n

\nIf behind your devotion and surrender you make a
\ncover for your desires, egoistic demands and vital insistences, if you put these
\nthings in place of the true aspiration or mix them with it and try to impose
\nthem on the Divine Shakti, then it is idle to invoke the divine Grace to
\ntransform you. <\/font><\/p>\n

\n

\nPage – 1<\/font><\/p>\n<\/div>\n

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\nIf you open yourself on one side or in one part to
\nthe Truth and on another side are constantly opening the gates to hostile
\nforces, it is vain to expect that the divine Grace will abide with you. You must
\nkeep the temple clean if you wish to instal there the living Presence. <\/font>\n<\/p>\n

\nIf each time the Power intervenes and brings in the
\nTruth, you turn your back on it and call in again the falsehood that has been
\nexpelled, it is not the divine Grace that you must blame for failing you, but
\nthe falsity of your own will and the imperfection of your own surrender. <\/font>\n<\/p>\n

\nIf you call for the Truth and yet something in you
\nchooses what is false, ignorant and undivine or even simply is unwilling to
\nreject it altogether, then always you will be open to attack and the Grace will
\nrecede from you. Detect first what is false or obscure in you and persistently
\nreject it, then alone can you rightly call for the divine Power to transform
\nyou. <\/font><\/p>\n

\nDo not imagine that truth and falsehood, light and
\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. <\/font><\/p>\n

\nReject the false notion that the divine Power will
\ndo and is bound to do everything for you at your demand and even though you do
\nnot satisfy the conditions laid down by the Supreme. Make your surrender true
\nand complete, then only will all else be done for you. <\/font><\/p>\n

\nReject too the false and indolent expectation that
\nthe divine Power will do even the surrender for you. The Supreme demands your
\nsurrender to her, but does not impose it: you are free at every moment, till the
\nirrevocable transformation comes, to deny and to reject the Divine or to recall
\nyour self giving, 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. <\/font><\/p>\n

\nPage – 2<\/font><\/p>\n

\n

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\nAn inert passivity is constantly confused with the
\nreal surrender, but out of an inert passivity nothing true and powerful can
\ncome. It is the inert passivity of physical Nature that leaves it at the mercy
\nof every obscure or undivine influence. A glad and strong and helpful submission
\nis demanded to the working of the Divine Force, the obedience of the illumined
\ndisciple of the Truth, of the inner Warrior who fights against obscurity and
\nfalsehood, of the faithful servant of the Divine. <\/font><\/p>\n

\nThis is the true attitude and only those who can
\ntake and keep it, preserve a faith unshaken by disappointments and difficulties
\nand shall pass through the ordeal to the supreme victory and the great
\ntransmutation. <\/font><\/p>\n

\nPage – 3<\/font><\/p>\n

\n

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\n2<\/a><\/font><\/b><\/p>\n

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\nIn all that is done in the universe, the Divine
\nthrough his Shakti is behind all action but he is veiled by his Yoga Maya and
\nworks through the ego of the Jiva in the lower nature. <\/font><\/p>\n

\nIn Yoga also it is the Divine who is the Sadhaka
\nand the Sadhana; it is his Shakti with her light, power, knowledge,
\nconsciousness, Ananda, acting upon the Adhara and, when it is opened to her,
\npouring into it with these divine forces that makes the Sadhana possible. But so
\nlong as the lower nature is active the personal effort of the Sadhaka remains
\nnecessary. <\/font><\/p>\n

\nThe personal effort required is a triple labour of
\naspiration, rejection and surrender,\u2014 <\/font><\/p>\n

\nan aspiration vigilant, constant, unceasing\u2014the
\nmind’s will, the heart’s seeking, the assent of the vital being, the will to
\nopen and make plastic the physical consciousness and nature; <\/font><\/p>\n

\nrejection of the movements of the lower
\nnature\u2014rejection of the mind’s ideas, opinions, preferences, habits,
\nconstructions, so that the true knowledge may find free room in a silent
\nmind,\u2014rejection of the vital nature’s desires, demands, cravings, sensations,
\npassions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility
\nto the Truth, so that the true power and joy may pour from above into a calm,
\nlarge, strong and consecrated vital being,\u2014rejection of the physical nature’s
\nstupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness,
\nunwillingness to change, Tamas, so that the true stability of Light, Power,
\nAnanda may establish itself in a body growing always more divine; <\/font><\/p>\n

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

\nPage – 4<\/font><\/p>\n

\n

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\n <\/p>\n

\nIn proportion as the surrender and
\nself-consecration progress the Sadhaka becomes conscious of the Divine Shakti
\ndoing the Sadhana, pouring into him more and more of herself, founding in him
\nthe freedom and perfection of the Divine Nature. The more this conscious process
\nreplaces his own effort, the more rapid and true becomes his progress. But it
\ncannot completely replace the necessity of personal effort until the surrender
\nand consecration are pure and complete from top to bottom. Note that a tamasic
\nsurrender refusing to fulfil the conditions and calling on God to do everything
\nand save one all the trouble and struggle is a deception and does not lead to
\nfreedom and perfection. <\/font><\/p>\n

\nPage – 5<\/font><\/p>\n

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\n  <\/font><\/b><\/p>\n

\nTo walk through life armoured against all fear,
\nperil and disaster, only two things are needed, two that go always together 
\nthe Grace of the Divine Mother and on your side an inner state made up of faith,
\nsincerity and surrender. <\/font><\/p>\n

\nLet your faith be pure, candid and perfect. An
\negoistic faith in the mental and vital being tainted by ambition, pride, vanity,
\nmental arrogance, vital self-will, personal demand, desire for the petty
\nsatisfactions of the lower nature is a low and smoke- obscured flame that cannot
\nburn upwards to heaven. Regard your life as given you only for the divine work
\nand to help in the divine manifestation. Desire nothing but the purity, force,
\nlight, wideness, calm, Ananda of the divine consciousness and its insistence to
\ntransform and perfect 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 for its creation and its
\nvictory over all opposing forces. <\/font><\/p>\n

\nLet your sincerity and surrender be genuine and
\nentire. When you give yourself, give completely, without demand, without
\ncondition, without reservation so that all in you shall belong to the Divine
\nMother and nothing be left to the ego or given to any other power. <\/font><\/p>\n

\nPage – 6<\/font><\/p>\n

\n

\n <\/p>\n

\nThe more complete your faith, sincerity and
\nsurrender, the more will grace and protection be with you. And when the grace
\nand protection of the Divine Mother are with you, what is there that can touch
\nyou or whom need you fear? A little of it even will carry you through all
\ndifficulties, obstacles and dangers; surrounded by its full presence you can go
\nsecurely on your way because it is hers, careless of all menace, un-affected by
\nany hostility however powerful, whether from this world or from worlds
\ninvisible. Its touch can turn difficulties . into opportunities, failure into
\nsuccess and weakness into unfaltering strength. For the grace of the Divine
\nMother is the sanction of the Supreme and now or tomorrow its effect is sure, a
\nthing decreed, inevitable and irresistible. <\/font><\/p>\n

\nSRI AUROBINDO <\/font><\/p>\n

\nAugust 1,1927.<\/font>                                                                                                          \n<\/p>\n

\nPage -7<\/font><\/p>\n

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\n
\n <\/font><\/b><\/p>\n

\nMoney is the visible sign of a universal force, and
\nthis force in its manifestation on earth works on the vital and physical planes
\nand is indispensable 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 it is
\ndelegated here and in the ignorance of the lower Nature can be usurped for the
\nuses of the ego or held by Asuric influences and perverted to their purpose.
\nThis is indeed one of the three forces \u2014 power, wealth, sex \u2014 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 wealth
\nare more often possessed rather than its possessors; few escape entirely a
\ncertain distorting influence stamped on it by its long seizure and perversion by
\nthe Asura. For this reason most spiritual disciplines insist on a complete self- control, detachment and renunciation of all bondage to wealth and of all
\npersonal and egoistic desire for its possession. Some even put a ban on money
\nand riches 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 the hostile
\nforces. Tore conquer it for the Divine to whom it belongs and use it divinely
\nfor the divine life is the supramental way for the Sadhaka. <\/font><\/p>\n

\nYou must neither turn with an ascetic shrinking
\nfrom the money power, the means it gives and the objects it brings, nor cherish
\na rajasic attachment to them or a spirit of enslaving self-indulgence in their
\ngratifications. Regard wealth simply as a power to be won back for the Mother
\nand placed at her service. <\/font><\/p>\n

\nAll wealth belongs to the Divine and those who hold
\nit are trustees, not possessors. It is with them today, tomorrow it may be
\nelsewhere. All depends <\/font><\/p>\n

\nPage – 8<\/font><\/p>\n

\n

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\non the way they discharge their trust while it is
\nwith them, in what spirit, with what consciousness in their use of it, to what
\npurpose. <\/font><\/p>\n

\nIn your personal use of money look on all you have
\nor get or bring as the Mother’s. Make no demand but accept what you receive from
\nher and use it for the purposes for which it is given to you. Be entirely
\nselfless, entirely scrupulous, exact, careful in detail, a good trustee; always
\nconsider that it is her possessions and not your own that you are handling. On
\nthe other hand, what you receive for her, lay religiously before her; turn nothing to your own or anybody else’s purpose.
\n<\/font>\n<\/p>\n

\nDo not look up to men because of their riches or
\nallow yourself to be impressed by the show, the power or the influence. When you
\nask for the Mother, you must feel that it is she who is demanding through you a
\nvery little of what belongs to her and the man from whom you ask will be judged
\nby his response. <\/font><\/p>\n

\nIf you are free from the money-taint but without
\nany ascetic withdrawal, you will have a greater power to command the money for
\nthe divine work. Equality of mind, absence of demand and the full dedication of
\nall you possess and receive and all your power of acquisition to the Divine
\nShakti and her work are the signs of this freedom. Any perturbation of mind with
\nregard to money and its use, any claim, any grudging is a sure index of some
\nimperfection or bondage. <\/font><\/p>\n

\nThe ideal Sadhaka in this kind is one who if
\nrequired to live poorly can so live and no sense of want will affect him or
\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. <\/font><\/p>\n

\nPage – 9<\/font><\/p>\n

\n

\n <\/p>\n

 \n <\/p>\n

\nIn the supramental creation the money-force has to
\nbe restored to the Divine Power and used for a true and beautiful and harmonious
\nequipment and ordering of a new divinised vital and physical existence in
\nwhatever way the Divine Mother herself decides in her creative vision. But first
\nit must be conquered back for her and those will be strongest for the conquest
\nwho are in this part of their nature strong and large and free from ego and
\nsurrendered without any claim or withholding or hesitation, pure and powerful
\nchannels for the Supreme Puissance. <\/font><\/p>\n

\nSRI AUROBINDO <\/font><\/p>\n

                                                                                                             
\nTHE MOTHER<\/p>\n

\nPage -10<\/font><\/p>\n

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\nIf you want to be a true doer of divine works, your
\nfirst aim must be to be totally free from all desire and self-regarding ego. All
\nyour life must be an offering and a sacrifice to the Supreme; your only object
\nin action shall be to serve, to receive, to fulfil, to become a manifesting
\ninstrument of the Divine Shakti in her works. You must grow in the divine
\nconsciousness till there is no difference between your will and hers, no
\nmotive except her impulsion in you, no action that is not her conscious action
\nin you and through you. <\/font><\/p>\n

\nUntil you are capable of this complete dynamic
\nidentification, you have to regard yourself as a soul and body created for her
\nservice, one who does all for her sake. Even if the idea of the separate worker
\nis strong in you and you feel that it is you who do the act, yet it must be done
\nfor her. All stress of egoistic choice, all hankering after personal profit, all
\nstipulation of self-regarding desire must be extirpated from the nature. There
\nmust be no demand for fruit and no seeking for reward; the only fruit for you is
\nthe pleasure of the Divine Mother and the fulfilment of her work, your only
\nreward a constant progression in divine consciousness and calm and strength and
\nbliss. The joy of service and the joy of inner growth through works is the
\nsufficient recompense of the selfless worker. <\/font><\/p>\n

\nBut a time will come when you will feel more and
\nmore that you are the instrument and not the worker. For first by the force of
\nyour devotion your contact with the Divine Mother will become so intimate that
\nat all times you will have only to concentrate and to put everything into her
\nhands to have her present guidance, her direct command or impulse, the sure
\nindication of the thing to be done and the way to do it and the result. And
\nafterwards you will <\/font><\/p>\n

\nPage – 11<\/font><\/p>\n

\n

\n <\/p>\n

\nrealise that the divine Shakti not only inspires
\nand guides, but initiates and carries out your works; all your movements are
\noriginated by her, all your powers are hers, mind, life and body are conscious
\nand joyful instruments of her action, means for her play, moulds for her
\nmanifestation in the physical universe. There can be no more happy condition
\nthan this union and dependence; for this step carries you back beyond the
\nborder-line from the life of stress and suffering in the ignorance into the
\ntruth of your spiritual being, into its deep peace and its intense Ananda.
\n<\/font><\/p>\n

\nWhile this transformation is being done it is more
\nthan ever necessary to keep yourself free from all taint of the perversions of
\nthe ego. Let no demand or insistence creep in to stain the purity of the
\nself-giving and the sacrifice. There must be no attachment to the work or the
\nresult, no laying down of conditions, no claim to possess the Power that should
\npossess you, no pride of the instrument, no vanity or arrogance. Nothing in the
\nmind or in the vital or physical parts should be suffered to distort to its own
\nuse or seize for its own personal and separate satisfaction the greatness of the
\nforces that are acting through you. Let your faith, your sincerity, your purity
\nof aspiration be absolute and pervasive of all the planes and layers of the
\nbeing; then every disturbing element and distorting influence will progressively
\nfall away from your nature. <\/font><\/p>\n

\nThe last stage of this perfection will come when
\nyou are completely identified with the Divine Mother and feel yourself to be no
\nlonger another and separate being, instrument, servant or worker but truly a
\nchild and eternal portion of her<\/font><\/p>\n

\nPage -12<\/font><\/p>\n

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\nconsciousness and force. Always she will be in you
\nand you in her; t will be your constant, simple and natural experience that all
\nyour thought and seeing and action, your very breathing or moving come from her
\nand are hers. You will know and see and feel that you are a person and power
\nformed by her out of herself, put out from her for the play and yet always safe
\nin her, being of her being, consciousness of her consciousness, force of her
\nforce, Ananda of her Ananda. When this condition is entire and her supramental
\nenergies can freely move you, then you will be perfect in divine works;
\nknowledge, will, action will become sure, simple, luminous, spontaneous,
\nflawless, an outflow from the Supreme, a divine movement of the Eternal.<\/font><\/p>\n

 \n<\/p>\n

\nSRI AUROBINDO <\/b><\/font><\/p>\n

\nAugust 19, 1927. <\/font><\/p>\n

\nTHE MOTHER <\/font><\/p>\n

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\nThe four Powers of the Mother are four of her
\noutstanding Personalities, portions and embodiments of her divinity through whom
\nshe acts on her creatures, orders and harmonises her creations in the worlds and
\ndirects the working out of her thousand forces. For the Mother is one but she
\ncomes before us with differing aspects; many are her powers and personalities,
\nmany her emanations and Vibhutis that do her work in the universe. The One whom
\nwe adore as the Mother is the divine Conscious Force that dominates all
\nexistence, one and yet so many-sided that to follow her movement is impossible
\neven for the quickest mind and for the freest and most vast intelligence. The
\nMother is the consciousness and force of the Supreme and far above all she
\ncreates. But something of her ways can be seen and felt through her embodiments
\nand the more seizable because more defined and limited temperament and action of
\nthe goddess forms in whom she consents to be manifest to her creatures. <\/font><\/p>\n

\nThere are three ways of being of the Mother of
\nwhich you can become aware when you enter into touch of oneness with the
\nConscious Force that upholds us and the universe. Transcendent, the original
\nsupreme Shakti, she stands above the worlds and links the creation to the ever
\nunmanifest mystery of the Supreme. Universal, the cosmic Mahashakti, she creates
\nall these beings and contains and enters, supports and conducts all these
\nmillion processes and forces. Individual, she embodies the power of these two
\nvaster ways of her existence, makes them living and near to us and mediates
\nbetween the human personality and the divine Nature. <\/font><\/p>\n

\nThe one original transcendent Shakti, the Mother
\nstands above all the worlds and bears in her eternal consciousness the Supreme
\nDivine. Alone, she harbours the absolute Power and the ineffable Presence;
\ncontaining or calling the Truths that have to be manifested, she brings them
\ndown <\/font><\/p>\n

\nPage -14<\/font><\/p>\n

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<\/p>\n

\nfrom the Mystery in which they were hidden into the
\nlight of her infinite consciousness and gives them a form of force in her
\nomnipotent power and her boundless life and a body in the universe. The Supreme
\nis manifest in her for ever as the everlasting Sachchidananda, manifested
\nthrough her in the worlds as the one and dual consciousness of Ishwara-Shakti
\nand the dual principle of Purusha-Prakriti, embodied by her in the Worlds and
\nthe Planes and the Gods and their Energies and figured because of her as all
\nthat is in the known worlds and in un- known others. All is her play with the
\nSupreme; all is her manifestation of the mysteries of the Eternal, the miracles
\nof the Infinite. All is she, for all are parcel and portion of the divine
\nConscious-Force. Nothing can be here or elsewhere but what she decides and the
\nSupreme sanctions; nothing can take shape except what she moved by the Supreme
\nperceives and forms after casting it into seed in her creating Ananda.
\n<\/font><\/p>\n

\nThe Mahashakti, the universal Mother, works out
\nwhatever is transmitted by her transcendent consciousness from the Supreme and
\nenters into the worlds that she has made; her presence fills and supports them
\nwith the divine spirit and the divine all-sustaining force and delight without
\nwhich they could not exist. That which we call Nature or Prakriti is only her
\nmost outward executive aspect; she marshals and arranges the harmony of her
\nforces and processes, impels the operations of Nature and moves among them
\nsecret or manifest in all that can be seen or experienced or put into motion of
\nlife. Each of the worlds is nothing but one play of the Mahashakti of that
\nsystem of worlds or universe, who is there as the cosmic Soul and Personality of
\nthe transcendent Mother. Each is something that she has seen in her vision,
\ngathered into her heart of beauty and power and created in her Ananda. <\/font>\n<\/p>\n

\nPage -15<\/font><\/p>\n

\n

\n <\/p>\n

\nBut there are many planes of her creation, many
\nsteps of the Divine Shakti. At the summit of this manifestation of which we are
\na part there are worlds of infinite existence, consciousness, force and bliss
\nover which the Mother stands as the unveiled eternal Power. All beings there
\nlive and move in an ineffable completeness and unalterable oneness, because she
\ncarries them safe in her arms for ever. Nearer to us are the worlds of a perfect
\nsupramental creation in which the Mother is the supramental Mahashakti, a Power
\nof divine omniscient Will and omnipotent Knowledge always apparent in its
\nunfailing works and spontaneously perfect in every process. There all movements
\nare the steps of the Truth; there all beings are souls and powers and bodies of
\nthe divine Light; there all experiences are seas and floods and waves of an
\nintense and absolute Ananda. But here where we dwell are the worlds of the
\nIgnorance, worlds of mind and life and body separated in consciousness from
\ntheir source, of which this earth is a significant centre and its evolution a
\ncrucial process. This too with all its obscurity and struggle and imperfection
\nis upheld by the Universal Mother; this too is impelled and guided to its secret
\naim by the Mahashakti. <\/font><\/p>\n

\nThe Mother as the Mahashakti of this triple world
\nof the Ignorance stands in an intermediate plane between the supramental
\nLight, the Truth life, the Truth creation which has to be brought down here and
\nthis mounting and descending hierarchy of planes of consciousness that like a
\ndouble ladder lapse into the nescience of Matter and climb back again through
\nthe flowering of life and soul and mind into the infinity of the Spirit.
\nDetermining all that shall be in this universe and in the terrestrial evolution
\nby what she sees and feels and pours from her, she stands there above the Gods
\nand all her .Powers and Personalities are put in front of her for the action and
\nshe sends down emanations of them into these lower worlds to intervene, to
\ngovern, to battle and conquer, to lead and turn their cycles, to direct the
\ntotal and the individual lines of their forces. These Emanations are the many
\ndivine forms and personalities in which men have worshipped her <\/font><\/p>\n

\nPage -16<\/font><\/p>\n

\n

<\/p>\n

\nunder different names throughout the ages. But also
\nshe prepares and shapes through these Powers and their emanations the minds and
\nbodies of her Vibhutis, even as she prepares and shapes minds and bodies for the
\nVibhutis of the Ishwara, that she may manifest in the physical world and in the
\ndisguise of the human consciousness some ray of her power and quality and
\npresence. All the scenes of the earth play have been like a drama arranged and
\nplanned and staged by her with the cosmic Gods for her assistants and herself as
\na veiled actor. <\/font><\/p>\n

\nThe Mother not only governs all from above but she
\ndescends into this lesser triple universe. Impersonally, all things here, even
\nthe movements of the Ignorance, are herself in veiled power and her creations in
\ndiminished substance, her Nature- body and Nature-force, and they exist because,
\nmoved by the mysterious fiat of the Supreme to work out something that was there
\nin the possibilities of the Infinite, she has consented to the great sacrifice
\nand has put on like a mask the soul and forms of the Ignorance. But personally
\ntoo she has stooped to descend here into the Darkness that she may lead it to
\nthe Light, into the Falsehood and Error that she may convert it to the Truth,
\ninto this Death that she may turn it to godlike Life, into this world-pain and
\nits obstinate sorrow and suffering that she may end it in the transforming
\necstasy of her sublime Ananda. In her deep and great love for her children she
\nhas consented to put on herself the cloak of this obscurity, condescended to
\nbear the attacks and torturing influences of the powers of the Darkness and the
\nFalsehood, borne to pass through the portals of the birth that is a death, taken
\nupon herself the pangs and sorrows and sufferings of the creation, since it
\nseemed that thus alone could it be lifted to the Light and Joy and Truth and
\neternal Life. This is the great sacrifice called sometimes the sacrifice of the
\nPurusha, but much more deeply the holocaust of Prakriti, the sacrifice of the
\nDivine Mother. <\/font><\/p>\n

\nPage -17<\/font><\/p>\n

\n

\n <\/p>\n

\nFour great Aspects of the Mother, four of her
\nleading Powers -and Personalities have stood in front in her guidance of this
\nUniverse and in her dealings with the terrestrial play. One is her personality
\nof calm wideness and comprehending wisdom and tranquil benignity and
\ninexhaustible compassion and sovereign and surpassing majesty and all-ruling
\ngreatness. Another embodies her power of splendid strength and irresistible
\npassion, her warrior mood, her overwhelming will, her impetuous swiftness and
\nworld-shaking force. A third is vivid and sweet and wonderful with her deep
\nsecret of beauty and harmony and fine rhythm, her intricate and subtle opulence,
\nher compelling attraction and captivating grace. The fourth is equipped with her
\nclose and profound capacity of intimate knowledge and careful flawless work and
\nquiet and exact perfection in all things. Wisdom, Strength, Harmony, Perfection
\nare their several attributes and it is these powers that they bring with them
\ninto the world, manifest in a human disguise in their Vibhutis and shall found
\nin the divine degree of their ascension in those who can open their earthly
\nnature to the direct and living influence of the Mother. To the four we give the
\nfour great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati. <\/font><\/p>\n

\nImperial Maheshwari is seated in the wideness above
\nthe thinking mind and will and sublimates and greatens them into wisdom and
\nlargeness or floods with a splendour beyond them. For she is the mighty and wise
\nOne who opens us to the supramental infinities and the cosmic vastness, to the
\ngrandeur of the supreme Light, to a treasure-house of miraculous knowledge, to
\nthe measureless movement of the Mother’s eternal forces. Tranquil is she and
\nwonderful, great and calm for ever. Nothing can move her because all wisdom is
\nin her; nothing is hidden from her that she chooses to know; she comprehends all
\nthings and all beings and their nature and what moves them and the law of the
\nworld and its times and how all was and is and must be. A strength is in her
\nthat meets everything and masters and none can prevail in the end against <\/font><\/p>\n

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\n

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\nher vast intangible wisdom and high tranquil power.
\nEqual, patient, and unalterable in her will she deals with men according to
\ntheir nature and with things and happenings according to their Force and the
\ntruth that is in them. Partiality she has none, but she follows the decrees of
\nthe Supreme and some she raises up and some she casts down or puts away from her
\ninto the darkness. To the wise she gives a greater and more luminous wisdom;
\nthose that have vision she admits to her counsels; on the hostile she imposes
\nthe consequence of their hostility; the ignorant and foolish she leads according
\nto their blindness. In each man she answers and handles the different elements
\nof his nature according to their need and their urge and the return they call
\nfor, puts on them the required pressure or leaves them to their cherished
\nliberty to prosper in the ways of the Ignorance or to perish. For she is above
\nall, bound by nothing, attached to nothing in the universe. Yet has she more
\nthan any other the heart of the universal Mother. For her compassion is endless
\nand inexhaustible; 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 Truth of things is her one concern, knowledge her centre of
\npower and to build our soul and our nature into the divine Truth her mission and
\nher labour. <\/font><\/p>\n

\nMahakali is of another nature. Not wideness but
\nheight, not wisdom but force and strength are her peculiar power. There is in
\nher an overwhelming intensity, a mighty passion of force to achieve, a divine
\nviolence rushing to shatter every limit and obstacle. All her divinity leaps out
\nin a splendour of tempestuous action; she is there for swiftness, for the
\nimmediately effective process, the rapid and direct stroke, the frontal assault
\nthat carries everything before it. Terrible is her face to the Asura, dangerous
\nand ruthless her mood against the haters of the Divine; for she is the Warrior
\nof the Worlds who <\/font><\/p>\n

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\nnever shrinks from the battle. Intolerant of
\nimperfection, she deals roughly with all in man that is unwilling and she is
\nsevere to all that is obstinately ignorant and obscure; her wrath is immediate
\nand dire against treachery and falsehood and malignity, ill-will is smitten at
\nonce by her scourge. Indifference, negligence and sloth in the divine work she
\ncannot bear and she smites awake at once with sharp pain, if need be, the
\nuntimely slumberer and the loiterer. The impulses that are swift and straight
\nand frank, the movements that are unreserved and absolute, the aspiration that
\nmounts in flame are the motion of Mahakali. Her spirit is tameless, her vision
\nand will are high and far reaching like the flight of an eagle, her feet are
\nrapid 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
\nshe has a deep 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 anger is
\ndreadful to the hostile and the vehemence of her pressure painful to the weak
\nand timid, she is loved and worshipped by the great, the strong and the noble;
\nfor they feel that her blows beat what is rebellious in their material into
\nstrength and perfect truth, hammer straight what is wry and perverse and expel
\nwhat is impure or defective. But for her what is done in a day might have taken
\ncenturies; without her Ananda might be wide and grave or soft and sweet and
\nbeautiful but would lose the flaming joy of its most absolute intensities. To
\nknowledge she gives a conquering might, brings to beauty and harmony a high and
\nmounting movement and imparts to the slow and difficult labour after perfection
\nan impetus that multiplies the power and shortens the long way. Nothing can
\nsatisfy her that <\/font><\/p>\n

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\nfalls short of the supreme ecstasies, the highest
\nheights, the noblest aims, the largest vistas. Therefore with her is the
\nvictorious force of the Divine and it is by grace of her fire and passion and
\nspeed if the great achievement can be done now rather than hereafter. <\/font>\n<\/p>\n

\nWisdom and Force are not the only manifestations of
\nthe supreme Mother; there is a subtler mystery of her nature and without it
\nWisdom and Force would be incomplete things and without it perfection would not
\nbe perfect. Above them is the miracle of eternal beauty, an unseizable secret of
\ndivine harmonies, the compelling magic of an irresistible universal charm and
\nattraction that draws and holds things and forces and beings together and
\nobliges them to meet and unite that a hidden Ananda may play from behind the
\nveil and make of them its rhythms and its figures. This is the power of
\nMahalakshmi and there is no aspect of the Divine Shakti more attractive to the
\nheart of embodied beings. Maheshwari can appear too calm and great and distant
\nfor the littleness of earthly nature to approach or contain her, Mahakali too
\nswift and formidable for its weakness to bear; but all turn with joy and longing
\nto Mahalakshmi. For she throws the spell of the intoxicating sweetness of the
\nDivine: to be close to her is a profound happiness and to feel her within the
\nheart is to make existence a rapture and a marvel; grace and charm and
\ntenderness flow out from her like light from the sun and whereever she fixes
\nher wonderful gaze or lets fall the loveliness of her smile, the soul is seized
\nand made captive and plunged into the depths of an unfathomable bliss. Magnetic
\nis the touch of her hands and their occult and delicate influence refines mind
\nand life and body and where she presses her feet course miraculous streams of an
\nentrancing Ananda. <\/font><\/p>\n

\nPage -21<\/font><\/p>\n

\n

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\nAnd yet it is not easy to meet the demand of this
\nenchanting Power or to keep her presence. Harmony and beauty of the mind and
\nsoul, harmony and beauty of the thoughts and feelings, harmony and beauty in
\nevery outward act and movement, harmony and beauty of the life and surroundings,
\nthis is the demand of Mahalakshmi. Where there is affinity to the rhythms of the
\nsecret world-bliss and response to the call of the All-Beautiful and concord and
\nunity and the glad flow of many lives turned towards the Divine, in that
\natmosphere she consents to abide. But all that is ugly and mean and base, all
\nthat is poor and sordid and squalid, all that is brutal and coarse repels her
\nadvent. Where love and beauty are not or are reluctant to be born, she does not
\ncome; where they are mixed and disfigured with baser things, she turns soon to
\ndepart or cares little to pour her riches. If she finds herself in men’s hearts
\nsurrounded with selfishness and hatred and jealousy and malignance and envy and
\nstrife, if treachery and greed and ingratitude are mixed in the sacred chalice,
\nif grossness of passion and unrefined desire degrade devotion, in such hearts
\nthe gracious and beautiful Goddess will not linger. A divine disgust seizes upon
\nher and she withdraws, for she is not one who insists or strives; or, veiling
\nher face, she waits for this bitter and poisonous devil’s stuff to be rejected
\nand disappear 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 <\/font><\/p>\n

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\n

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\nin her supreme creations into a rich work of
\ncelestial art and all existence into a poem of sacred delight; the world’s
\nriches are brought together and concerted for a supreme order and even the
\nsimplest and commonest things are made wonderful by her intuition of unity and
\nthe breath of her spirit. Admitted to the heart she lifts wisdom to pinnacles of
\nwonder and 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 their acts harmonious
\nand in measure and casts on perfection the charm that makes it endure for ever. <\/font><\/p>\n

\nMahasaraswati is the Mother’s Power of Work and her
\nspirit of perfection and order. The youngest of the Four, she is the most
\nskilful in executive faculty and the nearest to physical Nature. Maheshwari
\n<\/font><\/p>\n

\nPage -23<\/font><\/p>\n

\n

<\/p>\n

\nlays down the large lines of the world-forces,
\nMahakali drives their energy and impetus, Mahalakshmi discovers their rhythms
\nand measures, but Mahasaraswati presides over their detail of organization and
\nexecution, relation of parts and effective combination of forces and unfailing
\nexactitude of result and fulfilment. The science and craft and technique of
\nthings are Mahasaraswati’s province. Always she holds in her nature and can give
\nto those whom she has chosen the intimate and precise knowledge, the subtlety
\nand patience, the accuracy of intuitive mind and conscious hand and discerning
\neye of the perfect worker. This Power is the strong, the tireless, the careful
\nand efficient builder, organiser, administrator, technician, artisan and
\nclassifier of the worlds. When she takes up the transformation and new- building
\nof the nature, her action is laborious and minute and often seems to our
\nimpatience slow and interminable, but it is persistent, integral and flawless.
\nFor the will in her works is scrupulous, unsleeping, indefatigable; leaning over
\nus she notes and touches every little detail, finds 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 or
\napparently trivial for her attention; nothing however impalpable or disguised or
\nlatent can escape her. Moulding and remoulding she labours each part till it has
\nattained its true form, is put in its exact place in the whole and fulfils its
\nprecise purpose. In her constant and diligent arrangement and rearrangement of
\nthings her eye is on all needs at once and the way to meet them and her
\nintuition knows what is to be chosen and what rejected and successfully
\ndetermines the right instrument, the right time, the right conditions and the
\nright process. Carelessness and negligence and indolence she abhors; all scamped
\nand hasty and shuffling work, all clumsiness and a peu pr\u00eas<\/i> and misfire,
\nall false adaptation and <\/font><\/p>\n

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\n

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\nmisuse of instruments and faculties and leaving of
\nthings undone or half done is offensive and foreign to her temper. When her work
\nis finished, nothing has been forgotten, no part has been misplaced or omitted
\nor left in a faulty condition; all is solid, accurate, complete, admirable.
\nNothing short of a perfect perfection satisfies her and she is ready to face an
\neternity of toil if that is needed for the fullness of her creation. Therefore
\nof all the Mother’s powers she is the most long suffering with man and his
\nthousand imperfections. Kind, smiling, close and helpful, not easily turned away
\nor discouraged, insistent even after repeated failure, her hand sustains our
\nevery step on condition that we are single in our will and straightforward and
\nsincere; for a double mind she will not tolerate and her revealing irony is
\nmerciless to drama and histrionics and self deceit and pretence. A mother to our
\nwants, a friend in our difficulties, a persistent and tranquil counsellor and
\nmentor, chasing away with her radiant smile the clouds of gloom and fretfulness
\nand depression, reminding always of the ever-present help, pointing to the
\neternal sunshine, she is firm, quiet and persevering in the deep and
\ncontinuous urge that drives us towards the integrality of the higher nature. All
\nthe work of the other Powers leans on her for its completeness; for she assures
\nthe material foundation, elaborates the stuff of detail and erects and rivets
\nthe armour of the structure. <\/font><\/p>\n

\nThere are other great Personalities of the Divine
\nMother, but they were more difficult to bring down and have not stood out in
\nfront with so much prominence in the evolution of the earth spirit. There are
\namong them Presences indispensable for the supramental realisation, \u2014 most of
\nall one who is her Personality of that mysterious and powerful ecstasy and
\nAnanda which flows from a supreme divine Love, the Ananda that alone can heal
\nthe gulf between the highest heights of the supramental spirit and the lowest
\nabysses of Matter, the Ananda that holds the key of a wonderful divinest Life
\nand even now supports from its secrecies the work of all the other Powers of the
\nuniverse. But human nature <\/font><\/p>\n

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\nbounded, egoistic and obscure is inapt to receive
\nthese great Presences or to support their mighty action. Only when the Four have
\nfounded their harmony and freedom of movement in the transformed mind and life
\nand body, can those other rarer Powers manifest in the earth movement and the
\nsupramental action become possible. For when her Personalities are all gathered
\nin her and manifested and their separate working has been turned into a
\nharmonious unity and they rise in her to their supramental godheads, then is
\nthe Mother revealed as the supramental Mahashakti and brings pouring down her
\nluminous transcendences 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. <\/font><\/p>\n

\nIf you desire this transformation, put yourself in
\nthe hands of the Mother and her Powers without cavil or resistance and let her
\ndo unhindered her work within you. Three things you must have, consciousness,
\nplasticity, unreserved surrender. For you must be conscious in your mind and
\nsoul and heart and life and the very cells of your body, aware of the Mother and
\nher Powers and their working; for although she can and does work in you even in
\nyour obscurity and your unconscious parts and moments, it is not the same thing
\nas when you are in an awakened and living communion with her. All your nature
\nmust be plastic to her touch, \u2014 not questioning as the self- sufficient ignorant
\nmind questions and doubts and disputes and is the enemy of its enlightenment and
\nchange; not insisting on its own movements as the vital in man insists and
\npersistently opposes its refractory desires and ill-will to every divine
\ninfluence; not obstructing <\/font><\/p>\n

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\n

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  <\/p>\n

\nand entrenched in incapacity, inertia and tamas as
\nman’s physical consciousness obstructs and clinging to its pleasure in smallness
\nand darkness cries out against each touch that disturbs its soulless routine or
\nits dull sloth or its torpid slumber. The unreserved surrender of your inner and
\nouter being will bring this plasticity into all the parts of your nature;
\nconsciousness will awaken everywhere in you by constant openness to the Wisdom
\nand Light, the Force, the Harmony and Beauty, the Perfection that come flowing
\ndown from above. Even the body will awake and unite at last its consciousness
\nsubliminal no longer to the supramental superconscious Force, feel all her
\npowers permeating from above and below and around it and thrill to a supreme
\nLove and Ananda. <\/font><\/p>\n

\nBut be on your guard and do not try to understand
\nand judge the Divine Mother by your little earthly mind that loves to subject
\neven the things that are beyond it to its own norms and standards, its narrow
\nreasonings and erring impressions, its bottomless aggressive ignorance and its
\npetty self confident knowledge. The human mind shut in the prison of its
\nhalf-lit obscurity cannot follow the many-sided freedom of the steps of the
\nDivine Shakti. The rapidity and complexity of her vision and action outrun its
\nstumbling comprehension; the measures of her movement are not its measures.
\nBewildered by the swift alteration of her many different personalities, her
\nmaking of rhythms and her breaking of rhythms, her accelerations of speed and
\nher retardations, her varied ways of dealing with the problem of one and of
\nanother, her taking up and dropping now of this line and now of that one and her
\ngathering of them together, it will not recognise the way of the Supreme Power
\nwhen it is circling and sweeping upwards through the maze of the Ignorance to a
\nsupernal Light. Open rather your soul to her and be content to feel her with the
\npsychic nature and see her with the psychic <\/font><\/p>\n

\nPage -27<\/font><\/p>\n

\n

<\/p>\n

\nvision that alone make a straight response to the
\nTruth. Then the Mother herself will enlighten by their psychic elements your
\nmind and heart and life and physical consciousness and reveal to them too her
\nways and her nature. <\/font><\/p>\n

\nAvoid also the error of the ignorant mind’s demand
\non the Divine Power to act always according to our crude surface notions of
\nomniscience and omnipotence. For our mind clamours to be impressed at every turn
\nby miraculous power and easy success and dazzling splendour; otherwise it cannot
\nbelieve that here is the Divine. The Mother is dealing with the Ignorance in the
\nfields of the Ignorance; she has descended there and is not all above. Partly
\nshe veils and partly she unveils her knowledge and her power, often holds them
\nback from her instruments and personalities and follows that she may transform
\nthem the way of the seeking mind, the way of the aspiring psychic, the way of
\nthe battling 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. The
\nAsura and Rakshasa hold this evolving earthly nature and have to be met and
\nconquered on their own terms in their own long conquered fief and province; the
\nhuman in us has to be led and prepared to transcend its limits and is too weak
\nand obscure to be lifted up suddenly to a form far beyond it. The Divine
\nConsciousness and Force are there and do at each moment the thing that is needed
\nin the conditions of the labour, take always the step that is decreed and shape
\nin the midst of imperfection the perfection that is to come. But only when the
\nsupermind has descended in you can she deal directly as the supramental Shakti
\nwith supramental 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 mind,
\nyour soul that answers to the Truth, not your mind that leaps at appearances;
\ntrust the <\/font><\/p>\n

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\n

<\/p>\n

\nDivine Power and she will free the godlike elements
\nin you and shape all into an expression of Divine Nature. <\/font><\/p>\n

\nThe supramental change is a thing decreed and
\ninevitable in the evolution of the earth consciousness; for its upward ascent is
\nnot ended and mind is not its last summit. But that the change may arrive, take
\nform and endure, there is needed the call from below with a will to recognise
\nand not deny the Light when it comes, and there is needed the sanction of the
\nSupreme from above. The power that mediates between the sanction and the call is
\nthe presence and power of the Divine Mother. The Mother’s power and not any
\nhuman endeavour and tapasya can alone rend the lid and tear the covering and
\nshape the vessel and bring down into this world of obscurity and falsehood and
\ndeath and suffering Truth and Light and Life divine and the immortal’s Ananda.       
\n<\/font><\/p>\n

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\n

Home<\/span><\/a><\/b><\/i><\/p>\n","protected":false},"excerpt":{"rendered":"

THE MOTHER   SRI AUROBINDO     THE MOTHER   Regarded as the Bible or the Gita of the Age of Sri Aurobindo, The Mother…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[105],"tags":[],"class_list":["post-3814","post","type-post","status-publish","format-standard","hentry","category-01-the-mother","wpcat-105-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3814","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=3814"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3814\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3814"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3814"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3814"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}