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    All Life Is Yoga: The Divine Mother: Her Aspects and Attributes
    All Life Is Yoga: The Divine Mother: Her Aspects and Attributes
    All Life Is Yoga: The Divine Mother: Her Aspects and Attributes
    Ebook196 pages1 hour

    All Life Is Yoga: The Divine Mother: Her Aspects and Attributes

    By Sri Aurobindo and The (d.i. Mira Alfassa) Mother

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    About this ebook

    A compilation from the works of Sri Aurobindo and the Mother on the four aspects – Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati – and the twelve attributes of the Divine Mother – sincerity, humility, gratitude, perseverance, aspiration, receptivity, progress, courage, goodness, generosity, equanimity, peace.

    "The Mother comes in order to bring down the supramental and it is the descent which makes her full manifestation here possible.
    There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all three, but she is working here in the body to bring down something not yet expressed in this material world so as to transform life here – it is so that you should regard her as the Divine Shakti working here for that purpose. She is that in the body, but in her whole consciousness she is also identified with all the other aspects of the Divine Force.
    It is the work of the Cosmic Power to maintain the cosmos and the law of the cosmos – transforming it by a slow evolution. The greater transformation comes from the Transcendent above the universe, and it is that transcendent Grace which the embodiment of the Mother is there to bring into action." (Sri Aurobindo)
    LanguageEnglish
    PublisherSri Aurobindo Digital Edition
    Release dateJan 30, 2020
    ISBN9783963870545
    All Life Is Yoga: The Divine Mother: Her Aspects and Attributes

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      Book preview

      All Life Is Yoga - Sri Aurobindo

      Part I

      POWERS OF THE MOTHER

      Chapter 1

      Mother’s Symbol

      Mother’s Symbol

      Mother’s Symbol

      Words of the Mother

      The central circle represents the Divine Consciousness.

      The four petals represent the four powers of the Mother.

      The twelve petals represent the twelve powers of the Mother manifested for Her work.

      *

      Words of the Mother

      The central circle represents the Supreme Mother, the Mahashakti.

      The four central petals are the four aspects of the Mother – and the twelve petals, Her twelve attributes.

      *

      Words of the Mother

      It is the symbolic design of the white Lotus of Supreme Consciousness, with the Mahashakti (the form of the Mother as universal creation) at the centre in her four aspects and twelve attributes.

      *

      Words of the Mother

      Mother, in your symbol the twelve petals signify the twelve inner planes, don’t they?

      It signifies anything one wants, you see. Twelve: that’s the number of Aditi, of Mahashakti. So it applies to everything; all her action has twelve aspects. There are also her twelve virtues, her twelve powers, her twelve aspects, and then her twelve planes of manifestation and many other things that are twelve; and the symbol, the number twelve is in itself a symbol. It is the symbol of manifestation, double perfection, in essence and in manifestation, in the creation.

      What are the twelve aspects, Sweet Mother?

      Ah, my child, I have described this somewhere, but I don’t remember now. For it is always a choice, you see; according to what one wants to say, one can choose these twelve aspects or twelve others, or give them different names. The same aspect can be named in different ways. This does not have the fixity of a mental theory. (Silence)

      According to the angle from which one sees the creation, one day I may describe twelve aspects to you; and then another day, because I have shifted my centre of observation, I may describe twelve others, and they will be equally true.

      *

      Words of Sri Aurobindo

      I have frequently been thinking of the Mother’s symbol (chakra) and its significance. I have understood it as follows:

      Central circle – Transcendental power.

      Four inner petals – Four powers working from the Supermind to Overmind.

      Twelve outer petals – Division of four into twelve powers from Overmind to Intuition and mind.

      Is my conception at all tenable?

      Essentially (in general principle) the 12 powers are the vibrations that are necessary for the complete manifestation. These are the 12 seen from the beginning above the Mother’s head. Thus there are really 12 rays from the sun, not 7, 12 planets etc.

      As to the exact interpretation of the detail of the powers, I see nothing against the arrangement you have made. It can stand very well.

      * * *

      Chapter 2

      Three Ways of Being of the Mother

      Words of Sri Aurobindo

      The four Powers of the Mother are four of her outstanding Personalities, portions and embodiments of her divinity through whom she acts on her creatures, orders and harmonises her creations in the worlds and directs the working out of her thousand forces. For the Mother is one but she comes before us with differing aspects; many are her powers and personalities, many her emanations and Vibhutis that do her work in the universe. The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the goddess forms in whom she consents to be manifest to her creatures.

      There are three ways of being of the Mother of which you can become aware when you enter into touch of oneness with Conscious Force that upholds us and the universe. Transcendent, the original supreme Shakti, she stands above worlds and links the creation to the ever unmanifest mystery of the Supreme. Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, supports and conducts all these million processes and forces. Individual, she embodies the power of these two vaster ways of her existence, makes them living and near to us and mediates between the human personality and the divine Nature.

      The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbours the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe. The Supreme is manifest in her for ever as the everlasting Sachchidananda, manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti, embodied by her in the Worlds and the Planes and the Gods and their Energies and figured because of her as all that is in the known worlds and in unknown others. All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force. Nothing can be here or elsewhere but what she decides and the Supreme sanctions; nothing can take shape except what she moved by the Supreme perceives and forms after casting it into seed in her creating Ananda.

      The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.

      But there are many planes of her creation, many steps the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from

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