{"id":4370,"date":"2013-07-13T01:55:31","date_gmt":"2013-07-13T01:55:31","guid":{"rendered":"http:\/\/localhost\/?p=4370"},"modified":"2013-07-13T01:55:31","modified_gmt":"2013-07-13T01:55:31","slug":"54-11-may-1951-vol-04-questions-and-answers-volume-04","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/04-questions-and-answers-volume-04\/54-11-may-1951-vol-04-questions-and-answers-volume-04","title":{"rendered":"-54_11 May 1951.htm"},"content":{"rendered":"\n\n
\n
\n


\n11
\nMay 1951 <\/font> <\/span><\/b><\/p>\n


\n <\/span><\/b>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

Mother reads the passage about Mahakali<\/span>
\n(pp. 28-30) from The Mother by Sri Aurobindo. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

Are the stories told about the image of Mahakali<\/span> true ? <\/span><\/i><\/p>\n

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

What stories ?
\nHundreds of stories are told, my child. Which stories are you speaking of?
\nWhich Mahakali<\/span> ? The images made of her, the statues ?
\nThis is the human way of seeing things. She is not like that. <\/span><\/p>\n

I believe I have
\nalready told you once that there are the original beings in their higher
\nreality and these are of a particular kind; then, as they manifest in more and
\nmore material regions, nearer and nearer the earth, they assume different forms
\nand also multiply in a strange way. If you like, the beings Sri Aurobindo
\nspeaks of here belong to regions quite close to the Supermind<\/span>,
\nthey are still in quite a clear and conscious contact with the supramental<\/span> origin. These beings manifest also in what Sri
\nAurobindo calls the Overmind<\/span> and there the form
\nbecomes as it were more marked, a little more precise and at the same time
\nreduced in power and capacity. Then, from the Overmind<\/span>
\nthey come down into the human mind, the terrestrial mind and there…Take for
\ninstance this poor Mahakali<\/span>; you have a multitude of Kalis<\/span>, one more horrible than another; some are absolutely
\nterrifying and horrifying, and they sometimes become quite repulsive beings who
\nare exclusively human formations, that is, the outer form is given by human
\nimagination, by the human mind’s capacity of formation. There may be within
\nthat a vague reflection of the force of Mahakali<\/span>, but
\nit is so diminished, deformed, dwarfed, brought within the range of human
\nconsciousness, that truly she can very well deny that it is she ! I have seen
\nall possible horrors by way of images representing Mahakali<\/span>.
\n <\/span><\/p>\n

\nPage – 396<\/span><\/p>\n

<\/p>\n
\n

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

Of the images we
\nwon’t speak. If great artists have made them perhaps some beauty is still left,
\nbut as they are generally daubers, nothing remains. As for the images (statues
\nor pictures) which have to be installed in a temple, a religious ceremony is
\nperformed, and if the priest or the assistant is a man with occult powers, even
\nlimited ones, he can, with his aspiration and through the ritual, bring a supraterrestrial<\/span> consciousness into these forms. That is
\nthe principle; you are told, \u201cThis is not a piece of wood, this is not a stone,
\nthis is not a picture; there is within it a force which the religious ritual
\nhas brought down and to this you may speak.\u201d This is right, but the nature of
\nthe priest must be known, his occult knowledge and also the forces with which
\nhe has an affinity. So, there may be many things in there… There is
\n\u201csomething\u201d (unless it is a stupid ignoramus who has performed the ceremony,
\none who has no power at all, has brought down nothing, made only a show \u2013 but
\nthis is rather rare; I can’t say it happens frequently, it is quite rare),
\ngenerally there is something, but then the nature, the quality of this
\nsomething, you know… this varies infinitely and it is sometimes a little
\ndisturbing. I gave the example of Mahakali<\/span>, because
\nthe conception of Mahakali<\/span> in the human consciousness
\nis especially horrible. When one goes to other divinities like Mahasaraswati<\/span>, for instance, to whom all kinds of artistic,
\nliterary and other capacities are ascribed, it is no longer so terrible. But Mahakali<\/span> particularly… Their conception of power, force,
\nwarlike energy is so terrible that what they bring down is indeed a little
\ndangerous for those who worship it. I have heard innumerable stories since my
\ncoming to India. I have been put in touch with innumerable images and have
\nknown many people who had in their homes a Kali they worshipped and to whom,
\nsometimes, quite dreadful things had happened. I always put them on their
\nguard, I told them, \u201cDon’t think at all that Mahakali<\/span>
\nis responsible for your misfortunes, for she is not responsible for them. But
\nit is likely that the Kali you have in your home must be harbouring<\/span>
\nsome vindictive being, probably one
\n <\/span><\/p>\n

Page – 397<\/span><\/p>\n

<\/p>\n
\n

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

very jealous,
\nextremely wilful<\/span> and with a very strong spirit of
\nvengeance, and as you have faith and as it is generally a vital power, there
\nmay be truly dangerous consequences.\u201d I have known people who, after having had
\nall kinds of unfortunate experiences, have taken the statue of Mahakali<\/span> and thrown it into the Ganges. If at the same time
\nthey could acquire a certain freedom of spirit, all the damage would disappear,
\nbut some of them are so frightened of what they have done that the bad effects
\ncontinue. <\/span><\/p>\n

These things
\nshould never be touched unless one has at least the first elements of occult
\nknowledge. Unfortunately, in religions \u2013 all religions, not only here but
\neverywhere \u2013 knowledge is never given to the faithful. Sometimes the priests
\nhave it (I don’t say always), but when they have it they take good care not to
\ngive it to the faithful, for that would deprive them of their authority and
\npower, and that really is the evil behind all religious institutions. <\/span><\/p>\n

Anyway, this is a
\ndigression. Let us come back to our subject. In the earth atmosphere there is
\nindeed a Kali who deals with earthly things and is somewhat, one cannot say
\nindependent, yet not quite the expression of Mahakali<\/span>;
\nbut she is altogether obedient to her and has her major qualities. They are
\ndiminished in power and efficacy, but they exist, and the beauty of her nature is
\nthere. Perhaps some of you have had relations with that Mahakali<\/span>.
\nShe does not avenge herself, she never does harm to those who love her, she
\ndoes not strike with epidemics the countries which do not show her sufficient
\nrespect and consideration. But she likes violence, she likes war and her
\njustice is crushing. <\/span><\/p>\n

Now, another
\nquestion. <\/span><\/p>\n

 <\/span><\/p>\n

What is the difference between an Avatar
\nand a Vibhuti<\/span> ? <\/span><\/i><\/p>\n

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

We said the other
\nday that \u201cVibhutis<\/span>\u201d are aspects, qualities <\/span><\/p>\n

Page – 398<\/span><\/p>\n

<\/p>\n
\n

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

(what are called
\nin occultism emanations) of a being. They are like certain forces, powers,
\nqualities, attributes which are put in contact with an outer form \u2013 a physical
\nform, for instance \u2013 and which manifest themselves through this form. This may
\nbe a human form. The Avatar (at least when understood in the true sense) is the
\nincarnation upon earth of the supreme Truth. Now, many meanings are given to
\nthis word. There is even a word avatar in French which has a very special
\nmeaning ! It is said that an adventurer has many avatars, that is, he changes
\nhis appearance, personality, occupation… But originally (as it is said in the
\nGita<\/span>, for example) when the Supreme decides to
\nmanifest himself upon earth for a particular reason and takes an earthly body,
\nit is said that he is an Avatar. He may take many successive bodies according
\nto the needs and circumstances, but it is always what could be called the
\n\u201ccentral being\u201d which takes an earthly body. That is what is called an Avatar.
\nI thought you knew that. Sri Aurobindo has explained this in many places. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cImperial Maheshwari<\/span>
\nis seated in the wideness above the thinking mind and will…\u201d Is there a plane
\nof will, as there is a mental plane, a vital plane, etc…? <\/span><\/i><\/p>\n

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

I have explained
\nthat to you in connection with Sachchidananda<\/span>. Sachchidananda<\/span> exists at the very origin of the worlds, but
\nthere is a Sachchidananda<\/span> behind all the other states
\nof being. You could make a diagram (though that does not explain much, it is
\nquite an erroneous idea, but it makes things more easily understandable), you
\narrange the states of being according to a scale. Then, you have the earth
\nbelow and the Supreme above (it is not at all like that, I hasten to tell you !
\nBut anyway, it is easy to understand), you put the earth at the bottom and the
\nSupreme at the top, and you divide that into lots of little parts each of which
\nrepresents a state of being; that makes a kind of
\n <\/span><\/p>\n

Page – 399<\/span><\/p>\n

<\/p>\n
\n

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

ladder. And then,
\nyou have as though behind it, behind your ladder, something which supports it,
\nagainst which it leans. It is not a wall but it is something which supports
\nyour ladder. And that is precisely the first principle of the universal form.
\nIn Hindu terminology it is called \u201cSachchidananda<\/span>\u201d.
\nIt is there, everything leans upon that; without that nothing could exist. It
\nis that which upholds and allows existence. Then, if you enter a certain state
\nof consciousness and find yourself, for instance, in the higher mind (for
\ngenerally it is more easily there that this happens; you have started from the
\nphysical and climbed slowly, rung by rung, as far as the higher mind), but
\ninstead of continuing your ascent on the ladder you enter into a kind of interiorisation<\/span> and try to go out of the form, you pass
\ninto a kind of silence outside the form. You pass in between the bars of your
\nladder and enter straight into Sachchidananda<\/span> which
\nsupports everything from behind. And then you can have mentally the experience
\nof Sachchidananda<\/span>. I have known people who had it and
\nthought they had reached the heights of the Supreme. For there is a similarity
\nin the experience, a very great likeness, only it is limited to the mind, the
\nmind alone participates in it. Well, for the will it is the same thing. Instead
\nof being the support of the ladder it is a kind of force, a very powerful
\ncurrent which passes through all these states, starting from above \u2013 it is the
\nsupreme Will \u2013 and coming down into the physical manifestation. Hence, if you
\nget into affinity with this vibration or this force, you can enter \u201cthe state
\nof will\u201d; that is, whatever state of being you may find yourself in \u2013 physical,
\nvital, mental, etc. \u2013 if you enter a certain state of consciousness and force,
\nyou come into contact with this power of will: it penetrates into you and you
\ncan use it for any purpose. If your reception is free from all egoism, if you
\nare pure, completely surrendered and accept only what comes from the Divine,
\nand if you don’t mix anything with it, egoism or desires or limitations… well,
\nit is a state a bit difficult to attain, but if you attain it, you receive this
\nforce of will in its original state, pure (for it <\/span><\/p>\n

Page – 400<\/span><\/p>\n

<\/p>\n
\n

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

comes down pure,
\nit is only in its reception that it gets deformed), then, instead of being your
\nwill it becomes an expression of the divine Will. And this happens without your leaving the physical body<\/i> \u2013
\nyou can receive the force of the divine Will without leaving the physical.
\nOnly, you see, you must not change it and deform it, spoil it in the receiving.
\nWhen you feel within you a kind of indomitable energy to realise<\/span>
\nsomething, when you tell yourself, \u201cI shall do this whatever the cost, I shall
\ngo to the end and shall use all my will\u201d (for you always say my<\/i> will), well, you cannot be in that
\nstate unless you have come into contact with this current of will-force. Only,
\nwith your little personal reaction, naturally you deform it and use it all
\nwrongly, and then you come into conflict with other elements. But if you are
\ntruly a yogi, you receive the current and nothing can stop the <\/span>\u00e9<\/span>lan <\/span><\/i>of your action,
\neven physically.<\/span><\/p>\n

There are other
\nthings like that, other states, other forces, there are many of these.
\nFundamentally, if one studies very attentively, one perceives that there is
\nnothing in the individual being which is not the expression or the deformation
\nor diminution, reduction and lessening of something which has its origin in the
\nSupreme and is of a universal nature. So, you see, all these ideas of
\n\u201cpulling\u201d, \u201ccalling\u201d, are not quite right. Essentially, the only thing one
\nshould do is to prepare oneself, make oneself worthy of this contact and, when
\none has had it, not deform it. And this excludes nobody. Even a very small
\nchild can, at certain moments in his life, come into touch with one of these
\ngreat universal forces of divine origin, and use it for its childish needs.
\nUnfortunately, there are added to it so many limitations, so much egoism,
\nignorance, stupidity, that it is often completely disfigured. It cannot be recognised<\/span>, it is unrecognisable<\/span>.
\nBut the origin of the force is the same, and that is why when one attains a
\ncertain state of consciousness, one perceives that if these forces were not
\nthere, one would be nothing, would not exist. And instead of saying with the
\nusual self-complacency, \u201cI do this, I do not do that, I have decided that, I
\nwant that <\/span><\/p>\n

Page – 401<\/span><\/p>\n

<\/p>\n
\n

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

thing, I shall
\nsucceed…\u201d, all this goes away from you in such a way that you can never again
\nthink like that; it seems to you so ridiculous \u2013 so ridiculous. As soon as the
\nlittle \u201cI\u201d comes in, that means a deformation, a limitation, a degradation. In
\nfact, all that you do not value comes with your \u201cI\u201d \u2013 you remove the \u201cI\u201d and
\nall that disappears at the same time. <\/span>
\n
\n <\/span><\/p>\n

Page – 402<\/span><\/p>\n

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

11 May 1951  \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mother reads the passage about Mahakali (pp. 28-30) from The Mother by Sri Aurobindo.   Are the stories told about the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[124],"tags":[],"class_list":["post-4370","post","type-post","status-publish","format-standard","hentry","category-04-questions-and-answers-volume-04","wpcat-124-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4370","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=4370"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4370\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4370"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4370"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4370"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}