Why does She have to ask Ganesha or send Mr. Pinto to get some money? I’m sure there is a great reason for that. But, I find it mind-boggling that the Mother takes the form larger than the Universe, but She appears so weak on this tiny little Earth? Why does She assume this weakness?
I know your answer will be that because it is the Divine Will that is beyond reason and unfathomable to our little mental framework – because the Avatar has to live in a human body and conditions and work according to the laws that are applicable at this level – from below upward rather than bringing the higher force to intervene materialise paper our of the subtle physical etc. I know the answer, but it doesn’t make sense – How can the Mother of the whole Creation be so limited? And why hasn’t there been any other Avatar who has not assumed these limitations – surely there is a case for Divinisation of at least One Body – to completely Divinise just that body for all of us to see – I’m not saying that the Mother has to do it, because She works for everyone and in everyone, but all the other great names haven’t done that either – Rama Krishna, supposedly the ‘Spiritual Giant’, became ill with some Cancer, Vivekananda became ill with something else… why isn’t there one single example that we can look at where some material perfection (not Transformation) in a human being ….?????
What has wealth got to do with the work of supramental manifestation? Lord Rama’s mission was to neutralize Ravana. For this, he renounced his kingdom, lived in the forest as a tapaswi and during crucial moments of the war, took help from the gods Garuda, Indra (the chariot), as well as demigods such as Hanuman, even from humans and Vanaras, as well as Asuras (Vibhishana). So did Sri Krishna take help from the gods, humans, as well as the rakshasa (Ghatotkach).
How does it reflect in any way upon their divinity unless we expect the Avatar to be a miracle doer who comes to dazzle and thereby command our faith! That is more likely to be a self-aggrandising Asura who believes he should do it all until pushed into the corner. The Divine, on the other hand, is the humblest of the humble who takes everybody along, gives chance to everyone to serve and be part of the great cosmic drama He is here to unfold. To put it very simply, the Mother and Sri Aurobindo were too busy focusing on plenty of other important things, or rather, the most important thing, instead of using powers to get money.
Well, they were arranging it still when god Ganesha came and he himself offered to help – should She have refused him and proven Her solitary greatness by doing it all Herself? In that case, they might as well have refused other gods and humans who formed part of the work and came to help, or rather grow by their service.
They needed nobody, just as Sri Krishna could have done away with Arjuna and all the rest. But that is never how the Divine operates. He takes everybody along, setting a wonderful example of what collective leadership should be about. All have to grow, gods and titans and men and hence each is a part of the plan, especially since to the Divine Vision, each one is an aspect of Himself. That is also the Mother, being who She is, yet prays.
Sri Aurobindo explains it in one of the letters: ‘The Prayers are mostly written in an identification with the earth-consciousness. It is the Mother in the lower nature addressing the Mother in the higher nature, the Mother herself carrying on the sadhana of the earth-consciousness for the transformation praying to herself above from whom the forces of transformation come. This continues till the identification of the earth-consciousness and the higher consciousness is effected. The word “notre” is general, I believe, referring to all born into the earth-consciousness — it does not mean “the Mother of the ‘Divin Maître’ and myself”. It is the Divine who is always referred to as Divin Maître and Seigneur. There is the Mother who is carrying on the sadhana and the Divine Mother, both being one but in different poises, and both turn to the Seigneur or Divine Master. This kind of prayer from the Divine to the Divine you will find also in the Ramayan and the Mahabharat.’
(Ref. https://incarnateword.in/cwsa/32/general-comments-on-the-mothers-prieres#p5)
The same holds true of the Divine Body. It cannot be, by its very nature, a freak solitary specimen. It has to be a being connected with life and humanity around. This implies that at least a certain section or number of human beings are fairly advanced enough to at least be on the verge of developing a Divine Body. Else it will be a freak incident with no bearing upon earth except perhaps creating a cult around a super-miracle.
Sri Aurobindo explains: ‘The mistake is to think that it must be either a miraculous force or else none. There is no miraculous force and I do not deal in miracles. The word Divine here is out of place, if it is taken as an always omnipotently acting Power. Yogic Force is then better; it simply means a higher Consciousness using its power, a spiritual and supraphysical force acting on the physical world directly. One has to train the instrument to be a channel of this force; it works also according to a certain law and under certain conditions. The Divine does not work arbitrarily or as a thaumaturge; He acts upon the world along the lines that have been fixed by the nature and purpose of the world we live in—by an increasing action of the thing that has to manifest, not by a sudden change or disregard of all the conditions of the work to be done. If it were not so, there would be no need of Yoga or time or human action or instruments or of a Master and disciples or of a Descent or anything else. It could simply be a matter for the तथास्तु [tathāstu] and nothing more. But that would be irrational if you like and worse than irrational,—childish. This does not mean that interventions, things apparently miraculous, do not happen—they do. But all cannot be like that.’
(Ref. https://incarnateword.in/cwsa/35/no-miraculous-force)
Affectionately,
Alok Da
Source: सर्वव्यापक ईश्वर || सावित्री pp. 66-67 || सावित्री यज्ञ SY 048
YT Link: https://youtu.be/I8BbQgad3AQ
