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flowers
Their Spiritual significance
Photo Collection
Fire in the mind
An ardour that sets ideas ablaze
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Caesalpinia pulcherrima (L.) Sw. (Fabaceae [= Leguminosae]; Alt. Caesalpiniaceae)
Pride-of-Barbados
Golden yellow
Agni in the mind
In the mind Agni creates a light of intuitive perception and discrimination.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 9. - The Future Poetry
The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words "mind" and "mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
The mind proper is divided into three parts - thinking Mind, dynamic Mind, externalising Mind - the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
Mental capacity is developed in silent meditation.
The Mother
The Mother. Collected Works of the Mother.- Volume 12. - On Education
The mind is not an instrument of knowledge; it is incapable of finding knowledge. The mind has to be silent and attentive to receive knowledge from above and manifest it.
The Mother
The Mother. Collected Works of the Mother.- Volume 15. - Words of the Mother
Nor was it insignificant that fire, Agni, was the core of the Vedic mysteries: Agni, the inner flame, the soul within us (for who can deny that the soul is fire?), the innate aspiration drawing man towards the heights; Agni, the ardent will within us that sees, always and forever, and remembers; Agni, 'the priest of the sacrifice,' the 'divine worker,' the 'envoy between earth and heaven' (Rig-veda III, 3.2) 'he is there in the middle of his house' (1.70.2). 'The Fathers who have divine vision set him within as a child that is to be born' (IX.83.3). He is 'the boy suppressed in the secret cavern' (V.2.1). 'He is as if life and the breath of our existence, he is as if our eternal child' (I.66.1). 'O Son of the body' (III.4.2), 'O Fire, thou art the son of heaven by the body of the earth' (III.25. 1). 'Immortal in mortals' (IV.2. 1), 'old and outworn he grows young again and again' (11.4.5). 'When he is born he becomes one who voices the godhead: when as life who grows in the mother he has been fashioned in the mother he becomes a gallop of wind in his movement' (III.29.11). 'O Fire, when thou art well borne by us thou becomest the supreme growth and expansion of our being, all glory and beauty are in thy desirable hue and thy perfect vision. O Vastness, thou art the plenitude that carries us to the end of our way; thou art a multitude of riches spread out on every side' (II. 1. 12). 'O Fire ... brilliant ocean of light in which is divine vision' (III.22.2), 'the Flame with his hundred treasures ... O knower of all things born' (I.59). [360]
But the divine fire is not our exclusive privilege - Agni exists not only in man: 'He is the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there...' (I.70.2).
............
But we have not yet reached the heart of the Vedic secret. The birth of Agni, the soul (and so many men are still unborn) is merely the start of the voyage. This inner flame seeks, it is the seeker within us, for it is a spark of the great primordial Fire and will never be satisfied until it has recovered its solar totality, 'the lost sun' of which the Veda incessantly speaks. Yet even when we have risen from plane to plane and the Flame has taken successive births in the triple world of our lower existence (the physical, vital and mental world), it will still remain unsatisfied - it wants to ascend, ascend further. And soon we reach a mental frontier where there seems to be nothing to grasp any longer, nor even to see, and nothing remains but to abolish everything and leap into the ecstasy of a great Light. At this point, we feel almost painfully the imprisoning carapace of matter all around us, preventing that apotheosis of the Flame; then we understand the cry, 'My kingdom is not of this world,' and the insistence of India's Vedantic sages - and perhaps the sages of all worlds and all religions - that we must abandon this body to embrace the Eternal. Will our flame thus forever be truncated here below and our quest always end in disappointment? Shall we always have to choose one or the other, to renounce earth to gain heaven?
Yet beyond the lower triple world, the Rishis had discovered 'a certain fourth,' touriam svid; they found 'the vast dwelling place,' 'the solar world, 'Swar: 'I have arisen from earth to the mid-world [life], I have arisen from the mid-world to heaven [mind], from the level of the firmament of heaven I have gone to the Sun-world, the Light' (Yajur-veda 17.67). And it is said, 'Mortals, they achieved immortality' (Rig-veda 1. 110.4). What then was their secret? How did they pass from a 'heaven of mind' to the 'great heaven' without leaving the body, without, as it were, going off into ecstasies?
The secret lies in matter. Because Agni is imprisoned in matter and we ourselves are imprisoned there. It is said that Agni is 'without head or feet,' that it 'conceals its two extremities': above, it disappears into the 'great heaven' of the supraconscient (which the Rishis also called 'the great ocean'), and below, it sinks into the 'formless ocean' of the inconscient (which they also called 'the rock'). We are truncated. [361] But the Rishis were men of a solid realism, a true realism resting upon the Spirit; and since the summits of mind opened out upon a lacuna of light - ecstatic, to be sure, but with no hold over the world - they set upon the downward way.234 Thus begins the quest for the 'lost sun,' the long 'pilgrimage' of descent into the inconscient and the merciless fight against the dark forces, the 'thieves of the sun,' the panis and vritras, pythons and giants, hidden in the 'dark lair' with the whole cohort of usurpers: the dualizers, the confiners, the tearers, the COVERERS. But the 'divine worker,' Agni, is helped by the gods, and in his quest he is led by the 'intuitive ray,' Sarama, the heavenly hound with the subtle sense of smell who sets Agni on the track of the 'stolen herds' (strange, 'shining' herds). Now and again there comes the sudden glimmer of a fugitive dawn ... then all grows dim. One must advance step by step, 'digging, digging,' fighting every inch of the way against 'the wolves' whose savage fury increases the nearer one draws to their den - Agni is a warrior. Agni grows through his difficulties, his flame burns more brilliantly with each blow from the Adversary; for, as the Rishis said, 'Night and Day both suckled the divine Child'; they even said that Night and Day are the 'two sisters, Immortal, with a common lover [the sun] ... common they, though different their forms' (1. 113.2,3). These alternations of night and brightness accelerate until Day breaks at last and the 'herds of Dawn'235 surge upward awakening 'someone who was dead' (1. 113.8). 'The infinite rock' of the inconscient is shattered, the seeker uncovers 'the Sun dwelling in the darkness' (111.39.5), the divine consciousness in the heart of Matter.... In the very depths of Matter, that is to say, in the body, on earth, the Rishis found themselves cast up into Light - that same Light which others sought on the heights, without their bodies and without the earth, in ecstasy. And this is what the Rishis would call 'the Great Passage.' Without abandoning the earth they found 'the vast dwelling place,' that 'dwelling place of the gods,' Swar, the original Sun-world that Sri Aurobindo calls the Supramental World: 'Human beings [the Rishis emphasize that they are indeed men] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world their dwelling place' (1.36.8). They have entered 'the True, the Right, the Vast,' Satyam, Ritam, Brihat, the 'unbroken light,' the 'fearless light,' where there is no longer suffering nor falsehood nor death: it is immortality, amritam.
The Mother
The Mother. Agenda. - Volume 2. - 1961
Agni is at once a fire of aspiration, a fire of purification, a fire of Tapasya, a fire of transformation.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4
Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 11. - Hymns to the mystic Fire
Today You gave me a flower meaning "Psychic flame", but I really didn't understand what you mean to tell me.
Agni is the will for progress, the flame of purification that burns up all obstacles and difficulties. By giving you the flower, I am encouraging you to let it burn in you.
The Mother
The Mother. Collected Works of the Mother.- Volume 17. - More answers from the Mother