The Mother has also undergone bodily ailments and felt drained of physical energy. But did these adjectives do anything more than translate Mahakali’s drastic Truthward moods into human equivalents? Those moods can have no quality of our common anger, impatience, intolerance. Might not the terms that we have used be mere extensions from our ordinary reactions to the Mother’s psychological state? Many in the past have seen the Mother “angry”, “impatient”, “intolerant”. What, however, shall we say when we hear that once she was “extremely restless”, “a bit annoyed with herself” and “dejected”, on finding she could not control her body for a time? Is this the Divine Mother whom we have known? Was she reduced to the merely human level of despair? Surely it is illogical to jump to a conclusion on the strength of our normal interpretation of appearances. Here is no loss of poise or common sense, but exceptional courage, unremitting defiance of death. In a state of exceeding feebleness she still wanted to get up and battle with the enemies of life. Why did she keep pleading after this nearly disastrous experience? Did she lose her poise and her common sense? The reason for her persistence is evidently the fear she had expressed to her attendants - that her limbs might get paralysed by disuse and prove unresponsive to her demand on them to be fighting-fit. Here she suggests a pitiful picture of helplessness, if not even of absurdity, knowing as we do that on the first occasion when her pleading had been answered she had collapsed, her face had grown deadly white and twenty minutes had passed before she could recover. Thus there is no call to doubt the indomitableness of the Mother’s spirit in what has been described as her prolonged pleading with her attendants to lift up her disabled limbs and make her walk. Some of the seeming discrepancies are clearly due to a wrong perspective. The questions are disturbing only if these followers see them in too simple a manner, take them too superficially and probe them without sufficient insight into the special character of an Avatar like the Mother or Sri Aurobindo. And the impression that she was helpless and hopeless reaches its acme when we come to think of her as leaving her body because she who had striven so gallantly for the Supramental Transformation had yet perforce to grow old and weaken and die, give up her mission and submit to the “laws of Nature”.Īre those moments and moods genuine discrepancies? Did the Inevitable Hour that has awaited all living creatures form alike the terminus of one whom Sri Aurobindo had chosen and commanded to effect not only “the death of Ignorance” but also “the end of Death”? Here are crucial questions and some followers of the Mother have been disturbed by a sense of irreconcilableness. But at the same time we have been told of certain moments and moods during her last illness, where she appears helpless or hopeless - a striking contrast to her accepted role as Warrior of the Supermind. Right up to the end the Mother is said to have fought indomitably for the work entrusted to her by Sri Aurobindo: transformation of her body so as to complete the Supramental Yoga and initiate a new Race.
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