Spiritual significance of flowers


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The Spiritual Significance of Flowers
Flowers by The Mother of Aurobindo Ashram, Pondicherry
“Flowers speak to us when we know how to listen to them” the Mother said. “It is a subtle and fragrant language”

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  • Botanical name: Hedychium
  • tradescantiaspathacea
  • Punicagranatum (orange red, double)
  • Browneacoccinea (orange red)
  • Michelia alba (Ivory white)
  • Malvaviscusarboreus (Bright red)
  • Malvaviscusarboreus (Red)
  • Sacbiosaatropurpurea (Pinkish lavendeer)
  • Mirabilis jalapa (several colours)
  • Bougainvillea (Many colours)
  • Spiritual significance of flowers

    1. 1. The Spiritual Significance of Flowers“Flowers speak to us when we know how to listen to them” theMother said. “It is a subtle and fragrant language”As if to provide a key to his language, she identified thesignificance of almost nine hundred flowers and published themin a most beautiful book with pictures of their meanings in thelight of her vision and experience.The book consists of twelve chapters with flowers of relatedsignificance grouped together. The groups are then placed in asequence that develops the theme of of the chapter.
    2. 2. THE ORGANISATION OF THE FLOWERS (1)Aditi and Avatar : Aditi; Avatar The Divine : Sachchidananda;Divine Presence; Divine Love; Divine Grace; Divine Help;Protection The New Creation: Promise; New world; Newcreation; The future; Super humanity Living for the Divine: Tolive only for ;the Divine; Attachment to the Divine; Trust i theDivine; Friendship with the Divine; Love for the Divine. Road tothe Divine: Road to the Divine; Ascension; Aspiration; Prayer;Devotion; Remembrance; Opening; Receptivity; Tapasya;Renunciation of Desires; Unselfishness; Discipline;Thoroughness; Endurance; Service; Work’ Organization; Help’Progress. Base of Spiritual Life: Sincerity; Purity; Simplicity;Humility; Peace; Silence; Gratitude; Cheerfulness; ;Goodwill;Balance; Harmony; Generosity; Faithfulness; Right attitude; Lifeenergy; Plasticity; Courage; Boldness; Absolute truthfulness;Spiritual speech; No quarrels; Certitude.
    3. 3. THE ORGANISATION OF THE FLOWERS (2)Spiritual Attainments: Mastery; Wisdom; Inspiration; Revelation;consciousness turned towards the Light; Conversion; New Birth;Realization; Victory; Transformation; Immortality; Beauty; Art’Refinement; Dignity; Wealth. Power: Godhead; Agni; Supra mentalConsciousness; Beauty of supra mental youth; Charm of the new creation;Individual power;; Dynamic power; Power of progress. Planes ofConsciousness and Parts of the Being: Complexity of the centres; Supramental influence; Spiritual aspiration; Spiritual beauty; Psychic work;Psychological perfection; Mind; Higher Mind; Mental simplicity; Quietmind; Vital opening; Vital purity; Elegance in the emotions; Refinement ofsensation; Physical consciousness turned entirely towards the Divine;Light in the blood; Peace in the cells; ;Peace in the blood; Peace in the sexcentre; Health; Dreams; Power if Truth in the sub conscient; Divine Willacting in the Inconscient. Collaboration of Nature: Blossoming of Nature;Spontaneous aspiration of Nature towards the Divine.; Abundance; Lightin fairyland; Bird of paradise. Awakening of Matter: Psychic awakening inMatter; Gold; Fire. Radha and Krishna: Radha’s consciousness; Krishna’slight in the Over mind; Krishna’s play; Krishna’s Ananda
    4. 4. Contents & the origin of the SignificanceMother, each flower has its own significance, doesn’t it?Not as we understand it mentally. There is a mental projectionwhen one gives a precise significance to a flower . . . . A flowerdoes not have the equivalent of a mental consciousness . . . It israther like the movement of a little baby, neither a sensation not afeeling, but something of both; it is a spontaneous movement, avery special vibration.. . . THE MOTHERShe considered flowers of spiritual significance, and gave namesto 800 different types, according to the spiritual quality theyconvey (Flowers and Their Messages, Flowers and Their SpiritualSignificance). These would be presented to disciples, as a vehiclefor conveying her blessings and grace.
    5. 5. Sri Aurobindo 1872-1950Aurobindo’s education began in a Christian convent school in Darjeeling, and then, still a boy, he was sent to England for further schooling. He entered the University of Cambridge, where he became proficient in two classical and three modern European languages. After returning to India in 1892, he took various administrative and professorial posts in Baroda and Calcutta, and then turned to his native culture and began the serious study of Yoga and Indian languages, including classical Sanskrit.The years from 1902 to 1910 were stormy ones for Aurobindo, as he embarked on a course of action to free India from the British raj. As a result of his political activities and revolutionary literary efforts, he was imprisoned in 1908. Two years later he fled British India to refuge in the French colony of Pondicherry where he devoted himself for the rest of his life solely to the development of his unique philosophy. There he founded an ashram as an international cultural centre for spiritual development, attracting students from all over the world.
    6. 6. The principal writings of Sri AurobindoAccording to Aurobindo’s theory of cosmic salvation, the paths tounion with Brahman are two-way streets, or channels: enlightenmentcomes from above (thesis), while the spiritual mind (super mind)strives through yogic illumination to reach upward from below(antithesis). When these two forces blend, a Gnostic individual iscreated (synthesis). This yogic illumination transcends both reasonand intuition and eventually leads to the freeing of the individual fromthe bonds of individuality, and, by extension, all mankind willeventually achieve moksha (liberation). Thus, Aurobindo created adialectic mode of salvation not only for the individual but for allmankind. His vision of life is presented in numerous works of proseand poetry, among which the best known are The Life Divine(1940), The Human Cycle (1949), The Ideal of Human Unity(1949), Secrets of the Vedas (1956), Collected Poems and Plays(1942), Essays on the Gita (1928), The Synthesis of Yoga (1948), andSavitri: A Legend and a Symbol (1950).
    7. 7. Aurobindo’s Philosophy and spiritual visionOne of Sri Aurobindos main philosophical achievementswas to introduce the concept of evolution into Vedanticthought. Sri Aurobindo rejected a major conception ofIndian philosophy that says that the World is a Maya(illusion) and that living as a renunciate was the only wayout. He says that it is possible, not only to transcendhuman nature but also to transform it and to live in theworld as a free and evolved human being with a newconsciousness and a new nature which couldspontaneously perceive truth of things, and proceed in allmatters on the basis of inner oneness, love and light.
    8. 8. Evolutionary philosophySri Aurobindo argues that humankind is not the last rungin the evolutionary scale, but can evolve spiritually beyondits current limitations to a state of spiritual and supra-mental existence. This evolutionary existence he called a"Divine life on Earth", characterized by a spiritualized,supra-mental, truth-consciousness-oriented humanity.
    9. 9. Process of creation and evolutionHe speaks of two central movements in the process ofcreation: an involution of consciousness from an originalomnipresent Reality, manifesting a universe offorms, including matter; and an evolution of those materialforms in creation upward toward life, mind, andspirit, reconnecting to their spiritual source. It is also aprocess of evolution.
    10. 10. InvolutionThe process by which the Energy of creation emerged froma timeless, space-less, ineffable, immutable Reality, SriAurobindo refers to as the Involution. In that process theReality extended itself to Being/Existence (Sat),Consciousness, that generated a Force - (Chit); and Bliss(Ananda)-- self enjoyment in existing and being conscious.Through the action of a fourth dimension, Supermind (i.e.Truth Consciousness), the Force (Chit) of Sat-Chit-Anandawas divided into Knowledge and Will, eventuallyformulating as an invisible Energy that would become thesource of creation. Through its own willful self-absorptionof consciousness, the universe would begin as Inconscientmaterial existence from out of that Energy
    11. 11. EvolutionThe process of existence emerging out of the Inconscient isreferred as evolution. Initially, it emerges gradually in the stagesof matter, life, and mind. First matter evolves from simple tocomplex forms, then life emerges in matter and evolves fromsimple to complex forms, finally mind emerges in life and evolvesfrom rudimentary to higher forms of thought and reason. Aseach new principle emerges, the previous stages remain but areintegrated into the higher principle. Humanity represents thestage of development of mind in complex material forms of life.The higher development of mind in the mass of humanity is notyet a secure possession. Reason and intellect still do notdominate the life of most human beings; rather, mind tends tobe turned to the purposes of the life principle, which is focusedon self-preservation, self-assertion, and satisfaction of personalneed and desire.
    12. 12. Omnipresent reality (Brahman)A central tenet of Sri Aurobindos philosophy is that theTruth of existence is an omnipresent Reality that bothtranscends the manifested universe and is inherent in it.This Reality, referred to as Brahman, is an Absolute: it isnot limited by any mental conception or duality, whetherpersonal or impersonal, existent or nonexistent, formlessor manifested in form, timeless or extended intime, spaceless or extended in space. It is simultaneouslyall of these but is bound by none of them.
    13. 13. Triple transformation of the individualSri Aurobindos argues that Man is born anignorant, divided, conflicted being; a product of the original inconscience (i.e. unconsciousness,) inherent in Matter that he evolvedout of. As a result, he does not know the nature of Reality, including itssource and purpose; his own nature, including the parts andintegration of his being; what purpose he serves, and what hisindividual and spiritual potential is, amongst others. In addition, manexperiences life through division and conflict, including hisrelationship with others, and his divided view of spirit and life.To overcome these limitations, Man must embark on a process of self-discovery in which he uncovers his Divine nature. To that end, heundertakes a three-step process, which he calls the TripleTransformation.
    14. 14. Triple Transformation(1) Psychic Transformation -- The first of the three stages is amovement within, away from the surface of life, to thedepths, culminating in the discovery of his psychic being (theevolving soul). From that experience, he sees the oneness andunity of creation, and the harmony of all opposites experienced inlife.(2) Spiritual Transformation -- As a result of making the psychicchange, his mind expands and he experiences knowledge notthrough the hard churning of thought, but throughlight, intuition, and revelation of knowledge, culminating in supramental perception. Light enters from the heights and begins totransmute various parts of his being.(3) Supra mental transformation -- After making the psychic andspiritual change, he makes the supra mental and most radicalchange. It is basically a complete transformation of the mind, theheart, the emotions, and the physical body.
    15. 15. Evolving soul (psychic being)Sri Aurobindo laid utmost stress on finding and living in thepsychic being (i.e. an evolving soul) within which is the essenceof our individual being. If we forge our way into the deepest partsof our being, we will come upon a personal evolving soul. Fromthis psychic being we can overcome the limits of consciousnessof the individual human. From there we perceive our true natureand essence; we become more aware of our surroundings; webecome one with others and life; we experience an inner Guidethat influences us to move in the right direction and catches ournegative propensities as they arise on the surface; we come intouch with our universal nature; we come in touch with thetranscendent reality and spiritual Force; we overcome the limitsof time, bringing timelessness into time; and evoke the powersof the Infinite into this finite existence, to name several…..
    16. 16. Supra mental existenceSri Aurobindos vision of the future includes theappearance of what may be called a new species, the supramental being, a divine being which would be as differentand superior to present humanity as humanity is to animal.It would have a consciousness different in kin than themind of the human, a different status and quality andfunctioning. Even the physical form of this being would bedifferent, more luminous and flexible and adaptable,entirely conscious and harmonious. Between the supramental being and humanity, there would be transitionalbeings, who would be human in birth and form, but whoseconsciousness would approach that of the supra mentalbeing.
    17. 17. Philosophy of social evolutionSri Aurobindos spiritual vision extended beyond theperfection and transformation of the individual; itincluded within its scope the evolution and transformationof human society. In both the individual and in society, thesoul and spirit is at first hidden and occult. This, heargues, influences the direction and course of developmentfrom behind, but allowing nature to follow itsgradual, zigzagging, and conflict-ridden course.Afterwards, as mind develops and becomes more dominantover obscure impulses, the ego-centered drives of vitalnature.
    18. 18. The Mother 1878-1973Sri Aurobindos close spiritual collaborator, Mirra Richard(b. Alfassa), came to be known as The Mother simplybecause Sri Aurobindo started to call her by this name.In 1914 the Mother voyaged to Pondicherry to meet SriAurobindo, In 1926 she was entrusted the material andspiritual charge of Aurobindo Ashram. Under her guidancethe Ashram grew into a large many-faceted spiritualcommunity. She also established a school, the SriAurobindo International Centre of Education in 1952, andin International township, Auroville, in 1968
    19. 19. SACHCHIDANANDAGod is Sachchidananda. He manifests Himself asinfinite existence of which the essentiality isconsciousness, of which again the essentiality is bliss,is self-delight. SRI AUROBINDOThe Supreme is Pure Being, Absolute Existence,sat...The Supreme is also Pure Awareness, AbsoluteConsciousness, cit...The Supreme is, finally, PureEcstasy, Absolute Bliss, Ananda. SRI AUROBINDO
    20. 20. Sachchidananda–Strong and pure, it stands erect in its creative power
    21. 21. The DivineThe Divine is that from which all comes, in which all lives, and to return to thetruth of the Divine now clouded over by ignorance is the soul’s aim in life In its supreme Truth, the Divine is absolute and infinite peace, consciousness, existence, power and Ananda. SRI AUROBINDO
    22. 22. DIVINE PRESENCEIt is intended by the word Presence to indicate thesense and perception of the Divine as a Being, felt aspresent in one’s existence and consciousness or inrelation with it, without the necessity of any furtherqualification or description. SRI AUROBINDO It is the Divine Presence that gives value to life. This Presence is the source of all peace, all joy, all security. THE MOTHER
    23. 23. Divine presence - It hides from the ignorant eye its ever-present magnificence.
    24. 24. DIVINE ANANDAAnanda is Beatitude, the bliss of pure consciousexistence and energy.... SRI AUROBINDOThe world lives in and by Ananda. from Ananda, saysthe Veda, we were born, by Ananda we live, to Anandawe return, and it adds that no man could even havethe strength to draw in his breath and throw it outagain if there were not this heaven of Bliss embracingour existence as ether embraces ourbodies, nourishing us with its eternal substance andstrength and supporting the life and the activity. SRI AUROBINDO
    25. 25. The whole world came out of anandaAccording to our own philosophy the whole worldcame out of ananda and returns into ananda, and thetriple term in which ananda may be stated is Joy, Love,Beauty. to see divine beauty in the whole world, man,life, nature, to love that which we have seen and tohave pure unalloyed bliss in that love and that beautyis the appointed road by which mankind as a racemust climb in God. SRI AUROBINDO
    26. 26. DIVINE LOVEA supreme divine Love is a creative Power and, even thoughit can exist in itself silent and unchangeable, yet rejoices inexternal form and expression and is not condemned to be aspeechless and bodiless godhead. It has even been saidthat creation itself was an act of love or at least thebuilding up of a field in which Divine Love could devise itssymbols and fulfill itself in act of mutuality and self-givingand, if not the initial nature o creation, this may well be itsultimate object and motive. SRI AUROBINDOTo bring the Divine Love and Beauty and Ananda into theworld is, indeed, the whole crown and essence of our yoga.SRI AUROBINDO
    27. 27. DIVINE LOVEDivine Love .... is again not something ethereal, cold andfar, but a love absolutely intense, intimate and full of unity,closeness and rapture using all the nature for itsexpression. SRI AUROBINDOThe Divine Love may not be able yet to manifest on thephysical plane, humanity being what it is, as fully andfreely as it would otherwise do, but that does not make itless close or intense than the human. SRI AUROBINDOLove is with all, working for the progress of each oneequally - but it triumphs in those who care for it. THE MOTHER
    28. 28. Divine Love - A flower that is said to blossom even in the desert.
    29. 29. DIVINE SACRIFICEhe Divine’s sacrifice is the descent of the Divine into theobscurity of the unconsciousness. THE MOTHERThe manifestation of the love of the Divine in the worldwas the great holocaust, the supreme self-giving. ThePerfect Consciousness accepted to be merged andabsorbed into the unconsciousness of matter, so thatconsciousness might be awakened in the depths of itsobscurity and little by little a Divine Power might rise in itand make the whole of this manifested universe a highestexpression of the Divine Consciousness and the Divinelove.THE MOTHER
    30. 30. Divine Love governing the world -A beautiful and happy world for which we all aspire.
    31. 31. AN OLD CHALDEAN LEGENDLong, long ago, in the arid land which is now Arabia, a divine beingincarnated upon earth in order to awaken there the supreme love. As onemight expect, he was persecuted by en, misunderstood, suspected, huntedafter. Mortally wounded by his assailants, he wished to die quietly insolitude so that his work might be accomplished, and being pursued he fled.Suddenly, on the broad barren plain a little pomegranate bush appeared.The savior crept it under the low branches in order to leave his body inpeace; and immediately the bush expanded miraculously, grewwider, became thick and luxuriant, so that when the pursuers passed by theydid not even suspect that the One whom they were chasing was hiddenthere, and they went their way.While drop by drop the sacred blood fell, fertilizing the soil, the bush wascovered with marvelous flowers, scarlet, large, crowded and petalsinnumerable drops of blood.These are the flowers that for us express and contain the Divine Love. THE MOTHER
    32. 32. DIVINE GRACEGrace is something spontaneous which wells out from the DivineConsciousness as a free flow of its being. SRI AUROBINDONo matter how great your faith and trust in the Divine Grace, youwill never succeed in understanding the marvelous immensity ofits action and the precision, the exactness with which this actionis accomplished; you will never be able to grasp the extent towhich the Grace does everything, is being everything, organizedeverything, manages everything so that the march forward to thedivine realization may be swift, as complete, as total andharmonious as possible, considering the circumstances of theworld.As soon as you are in contact with it, there is not a second intime, not a point in space which does not show you dazzlinglythis perpetual work of the Grace, this constant intervention ofthe Grace.
    33. 33. DIVINE SMILEYou know, when I say, “The Lord smiles’, that meanssomething; it is sot that I see a smiling face, but it is . . . it isa sola vibration. You know, the sun is flat and dull and coldand almost black in comparison. THE MOTHERBut this presence in all things . . . it is a vibration, but it is avibration that contains everything, a vibration thatcontains a kind of infinite power, infinite delight, infinitepeace, and vastness, vastness, vastness: there are no limits.And how often, how often the impression . . . there is noform - there is a form and there is no form, it cannot be putinto words. And the impression of a look and there are noeyes - there is no look, but there is a look, a look and asmile, and there is no mouth, there is no face! And yetthere is a smile and there is a look . . .But He laughs, youlaugh, you are happy. THE MOTHER
    34. 34. Divine smile - We can behold the divine smile when we have conquered our ego.
    35. 35. DIVINE HELPGive yourself to the Divine absolutely, and the DivineHelp will always be with you. THE MOTHERThe help is always there. It is you who must keep yourreceptivity living. The Divine Help is much vaster thanwhat any human being is able to receive. THE MOTHER
    36. 36. Divine help - Modest inappearance, powerful in action.
    37. 37. DIVINE SOLITUDEDivine solicitude (in the sense ofsolicitude for others, a tender andaffectionate and watchful care fortheir need and their good), the careof the Divine for the sadhaka. SRI AUROBINDO
    38. 38. Divine solitude - Always active,even when we do not perceive it.
    39. 39. BLESSINGS[My blessings are[ for the Will of the Lord to be done, with full force and power. So it is not necessary that there should always be a success. There might be a failure also, if such is the Will of the Lord. And the Will is for the progress I mean the inner progress. So whatever will happens will be for the good. THE MOTHER
    40. 40. Blessings - Pure andinnumerable, manifesting themselves infinitely
    41. 41. Solace - The blessings that the Divine bestows on us
    42. 42. PROTECTIONWhen we are in close contact with the Divine, aprotection can come which helps or directly guides ormoves us; it does not throw aide alldifficulties, sufferings or dangers,, but it carries usthrough them and out of them - except where forspecial purpose there is need of the opposite. SRIAUROBINDOWhen you think of the Lord’s Peace it acts as acall, and the more you think of it the more yousurround yourself with it, which is the most powerfulprotection. THE MOTHER
    43. 43. Protection - Let us give ourselves entirely to the Divine and enjoy His protection.