 |
flowers
Their Spiritual significance
Photo Collection
Integral offering of the vital
An important stage towards transformation.
|
Alcea rosea L. (Malvaceae)
Common hollyhock
White flowers with a lavender centre, single or double
Offering
Yoga means union with the Divine, and the union is effected through offering, is founded on the offering of yourself to the Divine. In the beginning you start by making this offering in a general way, as though once for all; you say, "I am the servant of the Divine; my life is given absolutely to the Divine; all my efforts are for the realisation of the Divine Life." But that is only the first step; for this is not sufficient. When the resolution has been taken, when you have decided that the whole of your life shall be given to the Divine, you have still at every moment to remember it and carry it out in all the details of your existence. You must feel at every step that you belong to the Divine; you must have the constant experience that, in whatever you think or do, it is always the Divine Consciousness that is acting through you. You have no longer anything that you can call your own; you feel everything as coming from the Divine, and you have to offer it back to its source. When you can realise that, then even the smallest thing to which you do not usually pay much attention or care, ceases to be trivial and insignificant; it becomes full of meaning and it opens up a vast horizon beyond.
This is what you have to do to carry out your general offering in detailed offerings. Live constantly in the presence of the Divine; live in the feeling that it is this presence which moves you and is doing everything you do. Offer all your movements to it, not only every mental action, every thought and feeling but even the most ordinary and external actions such as eating; when you eat, you must feel that it is the Divine who is eating through you. When you can thus gather all your movements into the One Life, then you have in you unity instead of division. No longer is one part of your nature given to the Divine, while the rest remains in its ordinary ways, engrossed in ordinary things; your entire life is taken up, an integral transformation is gradually realised in you.
In the integral Yoga, the integral life down even to the smallest detail has to be transformed, to be divinised. There is nothing here that is insignificant, nothing that is indifferent. You cannot say, "When I am meditating, reading philosophy or listening to these conversations I will be in this condition of an opening towards the Light and call for it, but when I go out to walk or see friends I can allow myself to forget all about it." To persist in this attitude means that you will remain untransformed and never have the true union; always you will be divided; you will have at best only glimpses of this greater life. For although certain experiences and realisations may come to you in meditation or in your inner consciousness, your body and your outer life will remain unchanged. An inner illumination that does not take any note of the body and the outer life, is of no great use, for it leaves the world as it is.
The Mother
The Mother. Collected Works of the Mother.- Volume 3. - Questions and Answers (1929)
The vital has to be carefully distinguished from mind, even though it has a mind element transfused into it; the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc. , that belong to this field of the nature.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc. , having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
There are four parts of the vital being - first, the mental vital which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being; the emotional vital which is the seat of various feelings, such as love, joy, sorrow, hatred, and the rest; the central vital which is the seat of the stronger vital longings and reactions, e. g. ambition, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital energies; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e. g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, love of praise, anger at blame, little wishes of all kinds - and a numberless host of other things. Their respective seats are: (1) the region from the throat to the heart, (2) the heart (it is a double centre, belonging in front to the emotional and vital and behind to the psychic), (3) from the heart to the navel, (4) below the navel.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
When there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, prānamaya purusa; it is a projection of the Divine Purusha into life, - tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine Power, full of peace and strength and bliss, a wide-wayed Angel of Life with its wings of Might enfolding the universe.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volumes 20-21. - The Synthesis of Yoga
There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being, on the contrary, is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda. It is moreover without ego, for it knows itself to be a projection and instrument of the Divine: it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1