... disappears in their biune unity, the dynamic mystery of the occult Supreme. The Truth-being is the Hara-Gauri of the Indian iconological symbol (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female); it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme." 2 But even then a last point ...
... the Cosmic Consciousness, of the Transcendental Consciousness, — these are among the most fundamental. Nirvana and Advaita, Vishishtadvaita and Dvaita, Purusha and Prakriti, Brahman and Maya, Ishwara and Shakti and hundred other similar concepts have behind them the experiences and realisations which are of central significance to Yoga. And pertaining to each experience and each state of consciousness ...
... the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look down, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother) —sa dvitiyam aichhat, as the Upanishad says. That is still the Divine in His highest transcendent status, par ā tpara. Next, this dual or biune or ...
... lover, was already developing. The corresponding Tantric development of Shaivism may not yet have established itself fully; but the concretisation of the idea of Purusha-Prakriti, the union of Ishwara and Shakti, Page 165 from which it arose, was already there in the symbolic legends of the Puranas and one of these is the subject of Kalidasa's greatest epic poem. The Birth of the War-God ...
... × Ishwara-Shakti is not quite the same as Purusha-Prakriti; for Purusha and Prakriti are separate powers, but Ishwara and Shakti contain each other. Ishwara is Purusha who contains Prakriti and rules by the power of the Shakti within him. Shakti is Prakriti ensouled by Purusha and acts by the will of the Ishwara which ...
... and harmonies of delight in a timeless forever. Page 510 × The biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female. × So Heraclitus, "The kingdom is of the child." ...
... illusion, or by the Self the Divine Being and by Maya the nature of conscious-being and the conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and separation ...
... over millions of years be the Christianity you see through Aurobindonian eyes? Can Sri Aurobindo's Integral Yoga of total inner-outer transformation by the power and grace of the Supramental Ishwara and Shakti, a process which is a conscious accelerated form of the Evolution that has been going on for millions of years, be equated to a sudden change of soul-body "in the twinkling of an eye" with no ...
... embodiment is there. Champaklal puts his head on Sri Aurobindo's lap signifying his total self-surrender and has the transcendental darshan of “two-in-one” symbolising the Ultimate who is both Ishwara and Shakti together and a unified non-dual not in the old sense but in the sense that being twofold brings yet no division. During this experience, Champaklal seems to have reached the state which is ...
... Absolute, self-existent and self-sufficient in its eternal existence, sometimes called the Silent Brahman; but there was also the duality in the Active Brahman, the self-manifesting Divine, of Ishwara and Shakti, Purusha and Prakriti. A Gnostic text from the second century CE has the Great Mother say in words which echo the Vedic scriptures: It is I who am the offspring of what gave birth to me ...
... 18 Sri Aurobindo’s leaving the body meant a traumatic change for the Mother in ways we cannot even try to imagine. Which human can have an idea of the relationship between the embodied Ishwara and Shakti? “There are no words which can describe the collapse that has been for it,” said the Mother later, and by “it” she meant her body. It had been un coup de massue , a sledgehammer blow … “When ...
... traditions, even though variously named and described. We find her in Isis, Cybele, Sophia, and the Virgin Mary. She is the One who became Two – the active Brahman from eternity divided into Ishwara and Shakti, Purusha and Prakriti. On the Origin of the World , a gnostic text from around 200 CE, defines her in terms which, if properly understood, agree with those of the Vedantic scriptures: It ...
... illusion, or by the Self the Divine Being and by Maya the nature of conscious-being and the conscious-force by which the Divine embodies himself in soul-forms and forms of things. Others spoke of Ishwara and Shakti, the Lord and His force, His cosmic power. The analytic philosophy of the Sankhyas affirmed their eternal duality without any possibility of oneness, accepting only relations of union and ...
... the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother) – sa dvitiyam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, paratpara. Next, this dual or biune or ...
... I see. She together with Sri Aurobindo is the Highest. And I try to feel Her always together with Him - Ishwara-Shakti (The Lord and his creative power). This helps me so much. And in the Synthesis it is plainly said that "the seeker of the integral Truth feels in the duality of Ishwara-Shakti his closeness to a more intimate and ultimate secret of the divine Transcendence and the Manifestation than ...
... Experiences of Overmind My Pilgrimage to the Spirit February 20, 1932 Your experience means manifestly the uniting of the Ishwara-Shakti sides of the manifestation—as in the Hara-Gauri figure—with the result of a universalization of the individual consciousness indicated by the shooting out towards infinite distances. The currents are of course, the currents ...
... 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... Divine Mother and Her Embodiment The Divine Mother is the Consciousness and Force of the Divine — which is the Mother of all things. * 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 ...
... Prakriti's play. Third, through this attainment and through ever-increasing dedication of all one's works and energies to the Ishwara or Supreme Lord a divine dynamism comes down into one's nature-parts and the lower Prakriti is gripped and guided by the Ishwara's illumined Shakti, the higher Prakriti. I have used traditional terms. We as Aurobindonians have to substitute our own appropriate ones ...
... Aurobindo has first spoken of the duality Brahman-Maya [eternal Existence and the existence of the world], and now he speaks of the duality Ishwara-Shakti [the Divine in his Being and the Divine in his Force of cosmic realisation]. This duality Ishwara-Shakti, it isn't very clear, is it? The other one is simpler, isn't it? For it is cut into two, distinct: one is Reality and the other illusion; ...
... not know if he has spoken of this particular one Page 345 —I do not think so—but it is the same thing; it is just a way of seeing. He has spoken of the dualities Personal-Impersonal, Ishwara-Shakti, Purusha-Prakriti. There is one more: the Divine and the Anti-Divine. Page 346 ...
... being reabsorbed. I don't know if he spoke of this particular one; I don't think so, but it's the same thing. It's again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti ... but there is still one more: Divine and anti-divine. Page 162 ...
... self-vision: "The images of its ever-living Truth Look out from a chamber of its self-wrapt soul: As if to its own inner witness gaze" (111) (3) Joint creation by the Ishwara and the Shakti: "The Master and the Mother of all lives Watching the worlds their twin regard had made" (525) Thus the manifestation arose "Imagined by some creative Eye" (547), by ...
... twofoldness - Purusha and Prakriti, being and becoming, self and nature. In spiritual knowledge the creative world-principle is seen to be biune - Ishwara-Shakti - a two-in-one put forth from the Oneness in which manyness lies implicit. When the Ishwara-Shakti manifests in a special way which constitutes what we call the Avatar manifestation we can have two embodied beings serving as radiating centres... supramental man, a transformation of the human into the divine: they are the luminous parents of a new creation on earth. As such they have all the marks of an Avatar manifestation, a play of the biune Ishwara-Shakti in two physical bodies. If all that we have said seems still to be merely "words of mist and clouds", then indeed mist and clouds are the very constitution of reality and all words about ...
... your experience beyond its proper limits or you are deforming it in your language. It is the one and dual Supreme who is Spirit of the spirit—the supreme Spirit, supreme Brahman, supreme Ishwara, supreme Shakti, supreme Purusha with supreme Prakriti. The Supreme is the one Being; it would be absurd to describe him as an essence within the universal Mental. The clumsy abstract language of the dry intellect... the Supreme within her. Here in the creation she manifests the dual Supreme whom she carries within her as the Ishwara and the Mahashakti and also as the dual power of Purusha-Prakriti. The Mahashakti comes out of the Ishwara and does the work of the creation, supported by the Ishwara. 2 Man, the ignorant embodied mental being, begins to get free from his ignorance when he draws back from... rather than clarifies the oneness. In any case the "essence" is not the Mother uniting the Father to the human sons! It is through the spiritual substance that the Jiva feels his oneness with the Ishwara and with the Mother from whom he came and it is the Mother who shows him the oneness; but that is quite another matter. The Mother is more than the essence; Self and spirit manifest the Supreme, manifest ...
... Divine, first above the body, life, mind and not only within the heart supporting them—above and free and unattached as the static Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But what is most important for us is that it manifests as a transcending Light, Knowledge, Power ...
... immovable and inactive silence of the Supreme. Perhaps, what may be meant by supernals is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of... two of the lowest of which it gets some direct touches), Page 4 it is apt to regard them as a superior Inconscience. So one of the Upanishads speaks of the Ishwara consciousness as susupti, deep Sleep, because it is only in Samadhi that man usually enters into it, so long as he does not try to turn his waking consciousness into a higher state. ...
... the servant of the Ishwara, the Shakti behind as a great Power supplying the energy, shaping the action, formulating the results, Page 768 the Ishwara above determining by his will the whole action. In the second stage the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti. It is her power... one with the Shakti and there is then only the play of the Shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi. This is the intensest possible form of the Jiva's realisation of himself as a manifestation of Nature, a power of the being of the Divine, parā prakṛtir jīva-bhūtā . A third stage comes by the increasing manifestation of the Divine, the Ishwara in all our... willing, doing, but feels too the divine Shakti or Prakriti behind driving and shaping all his thought, will, feeling and action: the individual energy belongs in a way to him, but is still only a form and an instrument of the universal divine Energy. The Master of the Power may be hidden from him for a time by the action of the Shakti, or he may be aware of the Ishwara sometimes or continually manifest to ...
... Supreme. Perhaps, what may be meant by supernals [ in a text submitted by the correspondent ] is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of... are superconscient to human mind (except one or two of the lowest of which it gets some direct touches), it is apt to regard them as a superior Inconscience. So one of the Upanishads speaks of the Ishwara consciousness as suṣupta , deep Sleep, because it is only in Samadhi that man usually enters into it, so long as he does not try to turn his waking consciousness into a higher state. There are ...
... action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data Sri Aurobindo The Life Divine - I: Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti … there the ordinary mind and its ideas and perceptions—for there are only two categories of influences recognisable, the ideas and feelings and actions of oneself and others and ...
... Page 497 and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge, Power... he (Brunton) practised under the Maharshi's instructions, 1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading. The methods described in the account [ of Ramana Maharshi's technique of self-realisation ] are the well-established methods... manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayaḥ prāṇaśarīra netā of the Upanishads, the mental Being or Purusha ...
... These! The aspects, aren't they, Mother? ( Long silence ) Yes. What does this mean: "The Supreme is... manifested through her in the worlds as the one and dual consciousness of Ishwara-Shakti and the dual principle of Purusha-Prakriti..."? What does this mean? It means what it says. ( Laughter ) It means that in the world the single force of the creating energy is divided in all ...
... The practical upshot for us of such a view was the necessity of giving ourselves entirely to the guidance of Sri Aurobindo and the Mother. As the twofold incarnation of the Supramental Ishwara-Shakti, they could carry us most swiftly forward. On so complex a path as the Integral Yoga we could hardly have advanced without their light and love. And, suiting the path's complexity, they were ...
... sense, and action. The second result is the ascent of consciousness in the superconscient and even towards the Transcendence, which results in the experience of the Self, experience of the Ishwara and Divine Shakti, experience of cosmic consciousness. This inflow of spiritual experiences has effects on the lower Prakriti of mind, life and body, and there are illuminations of the mind by knowledge, i ...
... the ganas moving the Prakriti, and dasya to the Ishwara controlling, moving and embodying himself in the Shakti. The ҫraddha in the Bhagavan is complete and in the power of the Shakti to the extent of the will to accomplish of the Ishwara. The personal Shakti is felt to be insufficient, but it is becoming one with the sufficient universal Shakti. Faith in the sharira and karma is qualified only... karma and is falling away from the fixity of the ҫraddha. Shakti . Complete, but awaiting for its fuller activities the perfection of the vijnana and the shârira and Brahma-darshana. The most sensible progress has been in the two weak parts, the tertiary dasya and ҫraddha. The Ishwara is now felt in all the activities of the Shakti, though not with an entire completeness because there Page... course of the sadhana. Suggestion also, but less violent of asraddha, amounting in effect not to radical asraddha but to disbelief in the method, absence of the feeling of a possessing guidance by the Ishwara—that is felt as before behind a veil or only at the summit,—and a sense of the possibility of postponement of siddhi. At the same time it is felt that a greater siddhi is preparing. An Ananda of ...
... 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... the ages. But also she prepares and shapes through these Powers and their emanations the minds and bodies of her Vibhutis, even as she prepares and shapes minds and bodies for the Vibhutis of the Ishwara, that she may manifest in the physical world and in the disguise of the human consciousness some ray of her power and quality and presence. All the scenes of the earth-play have been like a drama arranged... are three ways of being of the Mother of which you can become aware when you enter into touch of oneness with the Conscious Force that upholds us and the universe. Transcendent, the original supreme Shakti, she stands above the 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 ...
... Personal and the Impersonal, are here fused together, the seeker of the integral Truth feels in the duality of Ishwara-Shakti his closeness to a more intimate and ultimate secret of the divine Transcendence and the Manifestation than that offered to him by any other experience. For the Ishwari Shakti, divine Conscious-Force and World-Mother, becomes a mediatrix between the eternal One and the manifested... another line of approach the seeker meets another corresponding but in aspect distinct Duality in which the biune Page 123 character is more immediately apparent,—the dynamic Duality of Ishwara-Shakti. On one side he is aware of an infinite and self-existent Godhead in being who contains all things in an ineffable potentiality of existence, a Self of all selves, a Soul of all souls, a spiritual... conscious only of the Master of Existence putting forth on him His energies of knowledge, power and bliss to liberate and divinise; the Shakti may appear to him only an impersonal Force expressive of these things or Page 125 an attribute of the Ishwara. At the other pole he may encounter the World-Mother, creatrix of the universe, putting forth the Gods and the worlds and all things and ...
... Lila and that the one thing to do was to get beyond it into the Supreme. Again, what may be meant is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and, looked at from the point of... union" not the aim of Yoga in those days? Divine union, yes—but for the ascetic schools it was union with the featureless Brahman, the Unknowable beyond existence or, if with the Ishwara, still it was the Ishwara in a supracosmic consciousness. From that point of view Patanjali's aphorism is sound enough. When he says Yoga, he means the process of Yoga, the object which has to be kept in view in... are superconscient to human mind (except one or two of the lowest of which it gets some direct touches) it is apt to regard them as a superior Inconscience. So one of the Upanishads speaks of the Ishwara consciousness as suṣupta , deep Sleep, because it is only in Samadhi that man usually enters into it, so long as he does not try to turn his waking consciousness into a higher state. Finally, I ...
... supporting them—above and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active cosmic Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge, Power... towards it, but in the full realisation the "my" should drop so that there is only the one Self or rather only the Brahman. For the Self is merely a subjective aspect of the Brahman, just as the Ishwara is its objective aspect. That is the Vedantic "Knowledge". Its result is peace, silence, liberation. As for the active Prakriti, Page 165 (mind, vital, body), the Yoga of Knowledge does... practised under the Maharshi's instructions, it is the Overself Page 166 one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading. 25 January 1936 I quote the following remarks of Ramana Maharshi as recorded by Paul Brunton: "All human beings are ever wanting ...
... of the universe, they emerge and be come active; the Divine Mother-Energy as the universal creatrix, Maya, Para-Prakriti, Chit-Shakti, manifests the cosmic Self and Ishwara and her own self-power as a dual principle; it is through her that the Being, the Self, the Ishwara, acts and he does nothing except by her; though his Will is implicit in her, it is she who works out all as the supreme Conscio... Knowledge and the Ignorance - The Spiritual Evolution The Infinite Consciousness and the Ignorance The Life Divine Chapter II Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti It is there in beings indivisible and as if divided. Gita. (XIII. 17.) Brahman, the Truth, the Knowledge, the Infinite. Taittiriya Upanishad. (II. 1.) ... self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible ...
... asiddhi will be the accomplishment of the will of the Ishwara, when decisive, of his temporary will and tortuous movement to siddhi when temporary. Dasyam completed by intensity and universality. The Ishwarabhava belongs to the Ishwara at present, the Shakti has only the Mahasaraswati dâsîbhâva . So also sraddha in the power of the Ishwara; not yet in swashakti as its expression. The sraddha... plane. Vangmaya is being taken up into the Ananda of the vijnana level, where it is no longer the thought of the Jivaprakriti with Page 1001 the Ishwara as the origin of the thought, but the thought of the Ishwara in the Shakti who is the medium and the instrument of the thinking. This has been done perfectly in the type; it has yet to be universalised. A similar process is taking... therefore more easily descends into mental thinking than it ascends into pure ideal thinking. In the script to the presence of the Ishwara is being added the personality of the Ishwara and his relation of madhuradasya containing all his other relations with the Jiva-Shakti. T² is still unidealised, but is pressing towards idealisation. Lipi is rapidly universalising perfection of form and light ...
... be ignored, merely suppressed or held down or put away out of sight. In the first place, it is in one of its aspects a cosmic and even a divine principle: it takes the spiritual form of the Ishwara and the Shakti and without it there could be no world-creation or manifestation of the world principle of Purusha and Prakrit! which are both necessary for the creation, necessary too in their association ...
... be ignored, merely suppressed or held down or put away out of sight. In the first place, it is in one of its aspects a cosmic and even a divine principle: it takes the spiritual form of the Ishwara and the Shakti and without it there could be no world-creation or manifestation of the world-principle of Purusha and Prakriti which are both necessary for the creation, necessary too in their association ...
... Portion of the Divine , amsha sanatanah: ( Letters on Yoga , SABCL, Vol. 22, pp. 250-306) In the Indian system these [the three fundamentals of the present manifestation] are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted and... the three highest, supermind... this Jivatman, like the Ishwara himself, is simply an appearance of the Brahman in illusory Maya. There is no Ishwara, Lord of the world, because there is no world—except in Maya; so too there is no Jivatman, only the Paramatman illusorily perceived as an individual self by the lower (illusory) consciousness in Maya. Those, on the other hand, who wish to unite with the Ishwara, regard or experience the... being and non-being is one of exclusion, of contradiction, and the former tries to overcome non-being, negate it by transforming into being. This is the aim of the process of becoming presided over by Ishwara, who is ever active in pushing non-being out of existence and bringing forward an eternal procession of existence out of it; but, at the logical level, it is an impossible feat to force non-being into ...
... all gestures of humility before the Superhuman, all ego-surpassing by means of submission to the "One who has shaped the world" and "is still its Lord", surrender to the Incarnate Divine, the Ishwara-Shakti manifested in the flesh. Apparently what Krishnamurti did was to set aside the Theosophical Society: actually it was an individualistic drive towards the demolition of India's aeonic tradition ...
... during the last few years have had for their object the removal of these & other defects and the development & harmonious unification of its various aspects, Saguna & Nirguna, Purusha-Prakriti, Ishwara-Shakti, Prajna-Hiranya-Virat, Sarva with Ananta, Sarva-Ananta with Jnana, Sarva-Ananta-Jnana with Ananda etc. The unification seems now to be approaching completion. The interpretation of the lipi... control was dominant though as a compelled & compulsory agent of a remote or veiled Ishwara and a third, now finally emerging, in which the assent of the Jiva is given compulsorily & independently of any freedom of choice in the Sakshi, the Prakriti is purely a jada channel & not an agent, & the compulsion from the Ishwara direct, omnipresent and immanent. The bhava of the dasya tends to its right relation... to profit by the vijnana instead of allowing the Swarvati Shakti to illumine itself in a pure desirelessness from the Mahas. Lipsa has been the excuse for this persistence & its distinction from Kama. But the lipsa must be a samalipsa ready entirely to take defeat as well as success and not choosing its will but leaving that to a higher Shakti than the Bhuvarmayi or manomayi. The whole trikaldrishti ...
... secretly pushing to its own earthly fulfilment through all human illuminations. Also, Sri Aurobindo has accepted the essence of the great basic realisations of old - Nirvana, the All-Brahman, the Ishwara-Shakti, the Cosmic Consciousness, the great Gods and Goddesses, the Jnana, Bhakti and Karma Yogas, the Tantra. The Mother accepts this essence just as much, though she may not employ the ancient Indian... mind and the highest Super- mind? We have to remember that in the obstructive context the Supermind is haracterised by "its four Maha Shaktis" and below it is put "the world of the Gods...behind the manifestation". No Gods are attributed to the plane of the Maha Shaktis. May we not conclude that "the true Gods" who are termed "the personalities of the Divine" and are placed "on the Supramental plane"... puzzling feature is Sri Aurobindo's extending the home of the true Gods even beyond the Supermind. If the four Maha Shaktis are the highest Supermind, how can the true Gods continue "above" the Supramental plane? Perhaps what is meant is that there are Gods who are counterparts of these Shaktis and they may be said to belong to a level "further" than the one which is the initial locus of the Gods whose ...
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