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At the Feet of The Mother

1.7 The Divine Mother

What is the “transcendent Mother”?

Don’t you know that there are three principles: the transcendent, the universal and the individual or personal? No? — the transcendent which is above creation, at the origin of creation; the universal which is the creation, and the individual which is self-explanatory. There is a transcendent Divine, a universal Divine and an individual Divine. That is, one may put oneself in contact with the divine Consciousness within oneself, in the universe and, beyond all forms, in the transcendent. So these three aspects are also the three aspects of the divine Mother: transcendent, universal and individual.[…]

The divine Mother is the divine Shakti, that is, the creative Force. She is identified with the cosmos. How can she have a transcendent aspect?

But perhaps the divine Mother was there before the creation! She must certainly have existed before the creation, for she cannot be her own product. If it is she who has created, she must have existed before the creation, otherwise she could never have created.

She existed in the Supreme, then, before the creation?

“In” the Supreme…. It is a little difficult to speak of “within” and “without” when one is outside all forms! If you like, say that she is a movement of the Supreme (if that makes you understand better) or an action of the Supreme or a state of the Supreme, a mode… You may say what you like, what most gives you an understanding of the thing. You see, the human mind likes to cut things into little bits…. I am going to tell you a little story meant for children.

The Supreme, having decided to create a universe, took a certain inner attitude which corresponded with the inner manifestation (unexpressed) of the divine Mother, the supreme Shakti. At the same time, he did this with the intention of its being the mode of creation of the universe he wanted to create, the creative power of the universe. Hence, first of all, he had to conceive the possibility of the divine Mother in order that this divine Mother could conceive the possibility of the universe. You are following? I tell you once again that it is not quite like that, but after all, it is meant for childish minds. So, we may very well say that there is a transcendent Divine Mother, that is, independent of her creation. She may have been conceived, formed (whatever you like) for the creation, with the purpose of creation, but she had to exist before the creation to be able to create, else how could she have created?

That is the transcendent aspect, and note that this transcendent aspect is permanent. We speak as though things had unfolded in time at a date which could be fixed: the first of January 0000, for the beginning of the world, but it is not quite like that! There is constantly a transcendent, constantly a universal, constantly an individual, and the transcendent, universal and individual are co-existent. That is, if you enter into a certain state of consciousness, you can at any moment be in contact with the transcendent Shakti, and you can also, with another movement, be in contact with the universal Shakti, and be in contact with the individual Shakti, and all this simultaneously — that does not unfold itself in time, it is we who move in time as we speak, otherwise we cannot express ourselves. We may experience it but we can express it only by saying one word after another (unfortunately, one cannot say all the words at the same time; if one could say them all at the same time, that would be a little more like the truth).

Finally, all that is said, all that has been said, all that will be said, is always only an extremely clumsy and limited way of expressing something which may be lived but which cannot be described. And there is a moment, when one lives the thing, in which one sees that the same thing can be expressed almost with the same exactness or the same truth in religious language, mystical language, philosophic language and materialistic language and that from the point of view of the lived truth, it makes very little difference. It is only when one is in the mental consciousness that one thing seems true to you and another does not seem true; but all these are only ways of expression. The experience carries in itself its absolute, but words cannot describe it — one may choose one language or another to express oneself, and with just a very little precaution, one can always say something approaching the Truth in all instances.

I am telling you this not to throw you into confusion but simply to let you understand that there is a considerable difference between the truth of experience and the way of expressing it, whatever it may be, even the best.

7 May 1951


Mother, suffering comes from ignorance and pain, but what is the nature of the suffering and pain the Divine Mother feels for her children[… ]?

It is because she participates in their nature. She has descended upon earth to participate in their nature. Because if she did not participate in their nature, she could not lead them farther. If she remained in her supreme consciousness where there is no suffering, in her supreme knowledge and consciousness, she could not have any contact with human beings. And it is for this that she is obliged to take on the human consciousness and form, it is to be able to enter into contact with them. Only, she does not forget: she has adopted their consciousness but she remains in relation with her own real, supreme consciousness. And thus, by joining the two, she can make those who are in that other consciousness progress. But if she did not adopt their consciousness, if she did not suffer with their sorrow, she could not help them. Hers is not a suffering of ignorance: it is a suffering through identity. It is because she has accepted to have the same vibrations as they, in order to be able to enter into contact with them and pull them out of the state they are in. If she did not enter into contact with them, she would not be felt at all or no one could bear her radiance….

This has been said in all kinds of forms, in all kinds of religions, and they have spoken very often of the divine Sacrifice, but from a certain point of view it is true. It is a voluntary sacrifice, but it is true: giving up a state of perfect consciousness, perfect bliss, perfect power in order to accept the state of ignorance of the outer world so as to pull it out of that ignorance. If this state were not accepted, there would be no contact with it. No relation would be possible. And this is the reason of the incarnations. Otherwise, there would be no necessity. If the divine consciousness and divine force could work directly from the place or state of their perfection, if they could work directly on matter and transform it, there would be no need to take a body like man’s. It would have been enough to act from the world of Truth with the perfect consciousness and upon consciousness. In fact that acts perhaps but so slowly that when there is this effort to make the world progress, make it go forward more rapidly, well, it is necessary to take on human nature. By taking the human body, one is obliged to take on human nature, partially. Only, instead of losing one’s consciousness and losing contact with the Truth, one keeps this consciousness and this Truth, and it is by joining the two that one can create exactly this kind of alchemy of transformation. But if one did not touch matter, one could do nothing for it.

9 December 1953


But I could speak to you of a very old tradition, more ancient than the two known lines of spiritual and occult tradition, that is, the Vedic and Chaldean lines; a tradition which seems to have been at the origin of these two known traditions, in which it is said that when, as a result of the action of the adverse forces — known in the Hindu tradition as the Asuras — the world, instead of developing according to its law of Light and inherent consciousness, was plunged into the darkness, inconscience and ignorance that we know, the Creative Power implored the Supreme Origin, asking him for a special intervention which could save this corrupted universe; and in reply, to this prayer there was emanated from the Supreme Origin a special Entity, of Love and Consciousness, who cast himself directly into the most inconscient matter to begin there the work of awakening it to the original Consciousness and Love.

In the old narratives this Being is described as stretched out in a deep sleep at the bottom of a very dark cave, and in his sleep there emanated from him prismatic rays of light which gradually spread into the Inconscience and embedded themselves in all the elements of this Inconscience to begin there the work of Awakening.

If one consciously enters into this Inconscient, one can still see there this same marvellous Being, still in deep sleep, continuing his work of emanation, spreading his Light; and he will continue to do it until the Inconscience is no longer inconscient, until Darkness disappears from the world — and the whole creation awakens to the Supramental Consciousness.

And it is remarkable that this wonderful Being strangely resembles the one whom I saw in vision one day, the Being who is at the other extremity, at the confines of form and the Formless. But that one was in a golden, crimson glory, whereas in his sleep the other Being was of a shining diamond whiteness emanating opalescent rays.

In fact, this is the origin of all Avatars. He is, so to say, the first universal Avatar who, gradually, has assumed more and more conscious bodies and finally manifested in a kind of recognised line of Beings who have descended directly from the Supreme to perfect this work of preparing the universe so that, through a continuous progression, it may become ready to receive and manifest the supramental Light in its entirety.

In every country, every tradition, the event has been presented in a special way, with different limitations, different details, particular features, but truly speaking, the origin of all these stories is the same, and that is what we could call a direct, conscious intervention of the Supreme in the darkest matter, without going through all the intermediaries, in order to awaken this Matter to the receptivity of the Divine Forces.

The intervals separating these various incarnations seem to become shorter and shorter, as if, to the extent that Matter became more and more ready, the action could accelerate and become more and more rapid in its movement, more and more conscious too, more and more effective and decisive.

And it will go on multiplying and intensifying until the entire universe becomes the total Avatar of the Supreme.

                           28 May 1958

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There is nothing sentimental in the true weeping that comes from the soul. All that you feel now is the blossoming of the psychic being in you and the growth of a real bhakti.