mythology is. Now, the Divine Mother Kali is a symbol of the cosmic truth just explained. Sadashiva, on whose breast She dances, nude and dark, is the static background of pure Chit, white and inert (Shavarupa), because pure Chit is in itself Svaprakasha (self manifest) and Nishkriya (actionless). At the same time, apart from and beyond Consciousness there can be nothing--no power or --hence the Divine Mother stands on the bosom of the Divine Father. The Mother Herself is all activity and Gunamayi (in Her aspect as Prakriti composed of the Gunas). Her nakedness means that, though She encompasses all, there is nothing to encompass Herself; her darkness means that She is inscrutable, Avang-manasagochara (beyond the reach of thought and speech). Of course, this is no partition of reality into two (there lies the imperfection of the Sangkhya doctrine of Purusha and Prakriti, which is otherwise right), but merely polarisation in our experience of an indivisible fact which is the primordial (Adya) Shakti itself. Thus Chit is also Shakti. Shiva is Shakti and Shakti is Shiva, as the Tantras say. It is Gunashraya (support of Gunas) as

well as Gunamaya (whose substance is Gunas); Nirguna (attributeless) as well as Saguna (with attribute), as said in a well-known passage of the Chandi.

"Your suggestive hint makes the nature of the Kundali Shakti rather clear to me. You are quite right, perhaps, in saying that the cosmic Shakti is the Samashti (collectivity) in relation to which the Kundali in the bodies is only the Vyashti (individual): it is an illustration, a reproduction on a miniature scale, a microcosmic plan, of the whole. The law or principle of the whole--that of macrocosmic Shakti--should therefore be found in the Kundali. That law we have seen to be the law of polarisation into static-dynamic or potential-kinetic aspects. In the living body, therefore, there must be such polarisation. Now, the Kundali coiled three times and a half at the Muladhara is the indispensable and unfailing static background of the dynamic Shakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of the body, which is dynamic;