{"id":3974,"date":"2013-07-13T01:52:36","date_gmt":"2013-07-13T01:52:36","guid":{"rendered":"http:\/\/localhost\/?p=3974"},"modified":"2013-07-13T01:52:36","modified_gmt":"2013-07-13T01:52:36","slug":"03-the-gods-superior-beings-and-adverse-forces-vol-15-words-of-the-mother-volume-15","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/15-words-of-the-mother-volume-15\/03-the-gods-superior-beings-and-adverse-forces-vol-15-words-of-the-mother-volume-15","title":{"rendered":"-03_The Gods Superior Beings and Adverse Forces .htm"},"content":{"rendered":"
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\n
\nThe Gods, Superior Beings and Adverse Forces <\/font><\/span><\/i><\/b> <\/span> <\/span><\/b><\/p>\n

THE GODS<\/span><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

Those who still believe in gods can certainly continue to worship them
\nif they feel like it − but they must know that this creed and this
\nworship has nothing to do with the teaching of Sri Aurobindo<\/span>
\nand no connection whatever with the Supramental<\/span> Realisation<\/span>. <\/span><\/p>\n

1964<\/span><\/i>\u00a0<\/span><\/span><\/p>\n

Even the gods have to make their surrender to the Supreme if the Divine
\ncreation is to be realised upon earth. <\/span> <\/span><\/p>\n

 <\/span><\/p>\n

What is the origin, significance and purpose
\nof festivals such as Deepavali<\/span>, Dasera<\/span>,
\nRakhipurnima<\/span>, etc. − and also some of the
\nwestern festivals? On these days do the gods respond more to human aspirations?
\nThirdly, what is the connection between the inner truth and the external
\nfunctions of these festivals? Lastly, what should be our attitude towards these
\nfestivals? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Men like
\nfestivals. <\/span><\/p>\n

9 November 1969<\/span><\/i> <\/span><\/p>\n

As an answer to my letter on the
\nsignificance of festivals you wrote to me: \u201cMen like festivals.\u201d Does it then mean
\nthat they are men\u2019s fancy and<\/span><\/i><\/p>\n


\nwhim ? <\/span><\/i> <\/span><\/p>\n

\nPage – 14<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Have they no meaning and no utility ? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is men who give
\na meaning to festivals in order to legitimate their presence. <\/span><\/p>\n

21 November 1969<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

KRISHNA<\/span><\/b> AND RADHA<\/b><\/span><\/a> <\/span><\/p>\n

 <\/span><\/p>\n

Krishna<\/span> represents both the universal Godhead and
\nthe immanent Godhead, he whom one can meet within one\u2019s being and in all that
\nconstitutes the manifested world. <\/span><\/p>\n

And do you want to know why he is always represented as a child? It is because
\nhe is in constant progression. To the extent that the world is perfected, his
\nplay is also perfected − what was the play of yesterday will no longer be
\nthe play of tomorrow; his play will become more and more harmonious, benign and
\njoyful to the extent that the world becomes capable of responding to it and
\nenjoying it with the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

Krishna<\/span>\u2019s play: a power of progress veiling
\nitself behind appearances. <\/span><\/p>\n

 <\/span><\/p>\n

Krishna<\/span>\u2019s play in Matter: beauty, love and joy
\nare comrades; a play which widens and makes you progress. <\/span><\/p>\n

 <\/span><\/p>\n

Krishna<\/span>\u2019s play in the physical: the rule of the
\nAvatar upon <\/span>earth, that is to
\nsay, the realisation<\/span> of the new divine world.
\n <\/span><\/p>\n

\nPage – 15<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Can you tell me whether Radha<\/span> actually existed? Volumes are being written to prove that
\nshe did not. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Surely she has
\nlived and is still living. <\/span><\/p>\n

 <\/span><\/p>\n

Radha\u2019s<\/span><\/span> consciousness symbolises<\/span>
\nperfect attachment to the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

KALI, MAHAKALI, MAHALAKSHMI, MAHASARASWATI<\/a><\/span><\/b> <\/span><\/p>\n

 <\/span><\/i><\/p>\n

When people speak against you, I feel as if
\na big flame with many tongues is arising in me and the person in front becomes
\ndocile. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It must be Kali\u2019s<\/span> force which you evoke. <\/span><\/p>\n

 <\/span><\/p>\n

I want to ask you a question concerned
\nwith my reaction to the inconsideration and vulgarity in X\u2019s letter about Sri Aurobindo<\/span>. I remember an occasion many years ago when a
\nlady friend of mine spoke unbecomingly of both of you. I verbally choked her
\noff at once, but the indignation within me went on burning. It was like a sword
\nof fire leaping out of my chest, <\/span><\/i> <\/span><\/p>\n

\nPage – 16<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

striking and striking through the hours.
\nMy mind could serve only to direct it accurately; it had itself little part in
\nthe actual violence. The next day the lady had a terrific attack of diarrhoea<\/span>. <\/span><\/i><\/p>\n

A similar blaze began
\nto go out of my chest yesterday on reading Y\u2019s letter. I had no scruple in
\ndirecting it at his journal as if to consume its future to ashes. But although
\nI also struck out at Y himself as if to destroy him, I did not encourage the
\nfiery onslaught. I started wondering if it was right to attack like that a
\nperson. At times I thought I was perfectly justified. At other times it seemed
\nto me that I should offer my sword of fire to you and Sri Aurobindo<\/span>
\nand leave it to you both to use it instead of myself concentratedly<\/span>
\ndirecting it at Y. I shall be thankful if I can have some words of guidance
\nfrom you. Please keep in mind that I am not talking of a mere outburst of
\nanger: some force appears to be there which wants to destroy and which feels it
\nhas the power to destroy. Of course I would never think of using it for my own
\nprivate ends. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is evidently
\nthe working of the Kali force that has lit and is directing this fire in you.
\nThere is nothing wrong in its action; it is not an anger personal to you but the
\nwrath of a divine power and it must be allowed to act; in fact, I think you
\ncould not stop it from burning in you even if you wanted to stop it. This man
\nhas drawn it on himself and there is nothing wrong in what is happening, he
\nalone is responsible. Of course, it must not be used for any personal aim or in
\nany self-regarding way. <\/span><\/p>\n

8 October 1950<\/span><\/i> <\/span><\/i> <\/span><\/p>\n

\u201c When she [ Mahakali<\/span> ] is allowed to intervene in her strength, then in
\none moment are broken like things <\/span><\/i> <\/span><\/p>\n

\nPage – 17<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

without
\nconsistence the obstacles that immobilise<\/span> or the
\nenemies that assail the seeker.\u201d\u00b9 \u2013 Sri Aurobindo<\/span><\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

How is the
\nintervention of the Mahakali<\/span> Force felt ?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is felt as if
\nsomething swift, sudden, decisive and imperative. When it intervenes, it has a
\nkind of divine or supramental<\/span> sanction behind it and
\nis like a fiat against which there is no appeal. What is done cannot be
\nreversed or undone. The adverse forces may try, may even touch or invade, but
\nthey retire baffled and it is seen as soon as they withdraw, that the present
\nground has remained intact − it is felt even in the attack. Also, the
\ndifficulties that were strong before, if touched by this fiat, lose their
\npower, their verisimilitude destroyed, or they become weak shadows that come
\nonly to flicker and fade away. I say \u201callowed\u201d because this supreme action of Mahakali<\/span> is comparatively rare; the action of the other
\nPowers or a partial action of Mahakali<\/span> is more
\ncommon.<\/span><\/p>\n

November 1958<\/span><\/i> <\/span><\/p>\n

Of all the aspects of the Mother, Kali most powerfully expresses vibrant
\nand active love, and despite her sometimes terrible aspect, she carries in
\nherself the golden splendour<\/span> of an all-powerful love.
\n<\/span><\/p>\n

24 February 1965 <\/span><\/i> <\/span><\/p>\n

Kali rarely acts in the mind. In the higher domains she is a power of
\nlove which pushes towards progress and transformation; in the vital she is a
\npower of destruction of falsehood, hypocrisy and ill-will. <\/span><\/p>\n

All that is good, truthful and progressive is never destroyed by her. On
\nthe contrary, she protects and sustains it. <\/span><\/p>\n

5 June 1965 <\/span><\/i><\/p>\n

\u00a0<\/font><\/span>\u00b9 The Mother <\/i>Cent.Vol.25 p.29.<\/font><\/span><\/p>\n

\nPage – 18<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Behind all destructions, whether the immense destructions of Nature,
\nearthquakes, volcanic eruptions, cyclones, floods, etc., or the violent human
\ndestructions, wars, revolutions, revolts, I find the power of Kali, who is
\nworking in the earth-atmosphere to hasten the progress of transformation. <\/span><\/p>\n

All that is not only divine in essence but also divine in realisation<\/span> is by its very nature above these destructions
\nand cannot be touched by them. Thus the extent of the disaster gives the measure
\nof the imperfection. <\/span><\/p>\n

\u00a0<\/span>The true way of preventing the
\nrepetition of these destructions is to learn their lesson and make the
\nnecessary progress. <\/span><\/p>\n

 <\/span><\/p>\n

Integral wealth of Mahalakshmi<\/span>: wealth of
\nfeelings and action in all fields of activity − intellectual,
\npsychological and material. <\/span><\/p>\n

 <\/span><\/p>\n

Mahasaraswati\u2019s<\/span><\/span> mission is to awaken the world to the
\nneed of perfection; but perfection itself belongs to the Supreme Lord alone; no
\none else can even know what it is. <\/span><\/p>\n

 <\/span><\/p>\n

Ma, please help me to have a clear representation
\nof the four aspects of the Mother as described by Sri Aurobindo<\/span>
\nin his book it <\/span><\/i>The
\nMother. <\/span><\/p>\n

 <\/span><\/p>\n

In their aspect
\nabove the Overmind<\/span>, in the higher regions, the
\naspects of the Mother have very simple forms and don\u2019t have multiple limbs. <\/span><\/p>\n

All the details and complications are appearances mostly <\/span>added by men in
\norder to give a symbolic expression to invisible qualities. <\/span>
\n <\/span><\/p>\n

29 September 1967<\/span><\/i> <\/span><\/p>\n

\nPage – 19<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

THE AVATAR<\/a><\/span><\/b> <\/span><\/p>\n

Avatar − the Supreme manifested on earth in a body. <\/span><\/p>\n

 <\/span><\/p>\n

The Avatar: the supreme Divine manifested in an earthly form −
\ngenerally a human form − for a definite purpose. <\/span><\/p>\n

 <\/span><\/p>\n

The Divine, being all-powerful, can lift people up without bothering to
\ncome down on earth. It is only if it is part of the world arrangement that he
\nshould take upon himself the burden of humanity and open the Way that avatarhood<\/span> has any meaning. <\/span><\/p>\n

6 March 1935 <\/span><\/i> <\/span><\/p>\n

Men tolerate the presence of the Divine upon earth only on condition
\nthat He suffers there. <\/span><\/p>\n

 <\/span><\/p>\n

Only when men depend exclusively on the Divine and on nothing else, will
\nit no longer be necessary for the incarnate god to die for them. <\/span><\/p>\n

2 August 1952<\/span><\/i><\/p>\n

\nPage – 20<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The chief purpose of the \u201cavatar\u201d is to give to man a concrete proof
\nthat the Divine can manifest upon earth. <\/span><\/p>\n

12 July 1954<\/span><\/i>\u00a0<\/span><\/span><\/p>\n

Unless your aim is the Divine Realisation<\/span> upon
\nearth, at any cost, take good care not to draw too close to the divine
\nmessengers: for their action is like a hurricane that sweeps away all
\nestablished things. <\/span><\/p>\n

7 May 1957<\/span><\/i> <\/p>\n

\nPage \u2013 21<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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