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flowers
Their Spiritual significance
Photo Collection
Radha's consciousness in the vital
Perfect attachment to the Divine replaces all vital attractions and passions
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Clitoria ternatea L. (Fabaceae [= Leguminosae]; Alt. Papilionaceae)
Asian pigeonwings
Single light purple flower
Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 23. - Letters on Yoga.-P.2-3
Krishna is the One of whom Sri Aurobindo speaks here, the divine Flute-player, that is to say, the immanent and universal Divine who is the supreme power of attraction; and the soul, the psychic personality, called here Radha, who responds to the call of the Flute-player.
The Mother
The Mother. Collected Works of the Mother.- Volume 8. - Questions And Answers (1956)
RADHA'S PRAYER
O Thou whom at first sight I knew for the Lord of my being and my God, receive my offering.
Thine are all my thoughts, all my emotions, all the sentiments of my heart, all my sensations, all the movements of my life, each cell of my body, each drop of my blood. I am absolutely and altogether Thine, Thine without reserve. What Thou wilt of me, that I shall be. Whether Thou choosest for me life or death, happiness or sorrow, pleasure or suffering, all that comes to me from Thee will be welcome. Each one of Thy gifts will be always for me a gift divine bringing with it the supreme Felicity.
The Mother
The Mother. Collected Works of the Mother.- Volume 15. - Words of the Mother
All music is only the sound of His laughter,
All beauty the smile of His passionate bliss;
Our lives are His heart-beats, our rapture the bridal
Of Radha and Krishna, our love is their kiss.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 5. - Collected Poems / Who
The desire of the soul for God is there thrown into symbolic figure in the lyrical love cycle of Radha and Krishna, the Nature soul in man seeking for the Divine Soul through love, seized and mastered by his beauty, attracted by his magical flute, abandoning human cares and duties for this one overpowering passion and in the cadence of its phases passing through first desire to the bliss of union, the pangs of separation, the eternal longing and reunion, the līlā of the love of the human spirit for God.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 14. - The Foundations of Indian culture
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