Spiritual significance of flowers, Gazania = Gazania, Asteraceae [= Compositae]

719 — Number of the plant

at the book: The Mother. The Spiritual Significance of Flowers.- 1-st Ed. / Sri Aurobindo Ashram Trust, Pondicherry (India).- Singapore: Ho Printing, 2000.- ISBN 81-7058-609-7

Classification

► Division Magnoliophyta - Flowering plants

► Class Magnoliopsida - Dicotyledons

► Subclass Asteridae

► Order Asterales

► Family Asteraceae [= Compositae] - Aster family

Synonyms

Common names

Gazania (English)

Treasure flower (English)

Description

Medium-sized striking compositae flowers in white and shades of yellow, orange or scarlet with basal spots that form a dark band near the yellow centre; borne singly. A rhizomatous perennial and, rarely, an annual herb that is attractive as a groundcover.

There is an internal clarity, a balance, a happy composition in the being reflecting sunlight easily, less amenable to the touch of cloud and tempest, which gives no handle to the hostile forces. The nature refuses to be violently agitated or disturbed or upset.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4

Even when one enters into supernormal and suprarational experience, there should be no disturbance of the poise which must be kept firm from the summit of the consciousness to its base; the experiencing consciousness must preserve a calm balance, an unfailing clarity and order in its observation, a sort of sublimated commonsense, an unfailing power of self-criticism, right discrimination, coordination and firm vision of things; a sane grasp on facts and a high spiritualised positivism must always be there. It is not by becoming irrational or infrarational that one can go beyond ordinary nature into supernature; it should be done by passing through reason to a greater light of superreason. This superreason descends into reason and takes it up into higher levels even while breaking its limitations; reason is not lost but changes and becomes its own true unlimited self, a coordinating power of the supernature.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volumes 20-21. - The Synthesis of Yoga

This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning-point. For now we begin to understand the sense of our struggles and efforts, successes and failures.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volumes 20-21. - The Synthesis of Yoga

We speak here also of Krishna's light - Krishna's light in the mind, Krishna's light in the vital, etc. But it is a special light - in the mind it brings clarity, freedom from obscurity, mental error and perversion; in the vital it clears out all perilous stuff and where it is, there is a pure and divine happiness and gladness.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 23. - Letters on Yoga.-P.2-3

When the physical mind is disturbed by the vital, it is not easily convinced because its reasoning is supplied to it by the vital which thinks according to its own desires and feelings - unless a great clarity from the psychic or from the thinking mind above comes to the rescue.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4

The cravings once belonged to the vital physical, but when there is a sufficient force of peace in the being, then they go out and the vital physical is free and under the influence of the quietude. The forces of disturbance do not belong any longer to the personality, but although they have gone out, they wait in the atmosphere and, if they get a chance, try to come back and resume hold of the exterior being so as either to break or, if they can no longer do that, cover up the inner peace. Because the physical vital has been accustomed to respond to them for a time willingly, now unwillingly, they are still able to make it answer to their vibrations. The peace and clarity must acquire such a force that they will remain even if these forces come back - then there will be the phenomenon of the inner peace remaining undisturbed in the inner being even while the outer is superficially disturbed. This is a well-marked stage in the progress. Afterwards a force can be brought down strong enough to fill the outer being also with so strong a peace and clarity that the disturbances can no longer enter there. One may feel them still sometimes in the atmosphere but is no longer touched by them at all.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4

Again, because mind is entangled in life from which it evolves, this desire and craving get into the action of the mental will and knowledge; that makes the will a will of craving, a force of desire instead of a rational will and a discerning force of intelligent effectuation, and it distorts the judgment and reason so that we judge and reason according to our desires and prepossessions and not with the disinterested impartiality of a pure judgment and the rectitude of a reason which seeks only to distinguish truth and understand rightly the objects of its workings. That is an example of immixture. These two kinds of defect, wrong form of action and illegitimate mixture of action, are not limited to these signal instances, but belong to each instrument and to each combination of their functionings. They pervade the whole economy of our nature. They are fundamental defects of our lower instrumental nature, and if we can set them right, we shall get our instrumental being into a state of purity, enjoy the clarity of a pure will, a pure heart of emotion, a pure enjoyment of our vitality, a pure body. That will be a preliminary, a human perfection, but it can be made the basis and open out in its effort of self-attainment into the greater, the divine perfection.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volumes 20-21. - The Synthesis of Yoga

The first need is the clarity and the purity of the intelligence. It must be freed from the claims of the vital being which seeks to impose the desire of the mind in place of the truth, from the claims of the troubled emotional being which strives to colour, distort, limit and falsify the truth with the hue and shape of the emotions. It must be free too from its own defect, inertia of the thought-power, obstructive narrowness and unwillingness to open to knowledge, intellectual unscrupulousness in thinking, prepossession and preference, self-will in the reason and false determination of the will to knowledge. Its sole will must be to make itself an unsullied mirror of the truth, its essence and its forms and measures and relations, a clear mirror, a just measure, a fine and subtle instrument of harmony, an integral intelligence. This clear and pure intelligence can then become a serene thing of light, a pure and strong radiance emanating from the sun of Truth. But, again, it must become not merely a thing of concentrated dry or white light, but capable of all variety of understanding, supple, rich, flexible, brilliant with all the flame and various with all the colours of the manifestation of the Truth, open to all its forms. And so equipped it will get rid of limitations, not be shut up in this or that faculty or form or working of knowledge, but an instrument ready and capable for whatever work is demanded from it by the Purusha. Purity, clear radiance, rich and flexible variety, integral capacity are the fourfold perfection of the thinking intelligence, visuddhi, praksa, vicitra-bodha, sarva-jana-sanamarthya.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volumes 20-21. - The Synthesis of Yoga

[Aspiration] is the call of the being for higher things - for the Divine, for all that belongs to the higher or Divine Consciousness.

Sri Aurobindo. Guidance from Sri Aurobindo.- I.- Pondicherry: Sri Aurobindo Society, 1974, P.106.

This taste for supreme adventure is aspiration - an aspiration which takes hold of you completely and flings you, without calculation and without reserve and without a possibility of withdrawal, into the great adventure of the divine discovery, the great adventure of the divine meeting, the yet greater adventure of the divine Realisation.

The Mother. Collected Works of the Mother.- Volume 8. - Questions And Answers (1956)

Aspiration is like an arrow, like this (gesture). So you aspire, want very earnestly to understand, know, enter into the truth. Yes? And then with that aspiration you do this (gesture). Your aspiration rises, rises, rises, rises straight up, very strong and then it strikes against a kind of... how to put it? ... lid which is there, hard like iron and extremely thick, and it does not pass through. And then you say, "See, what's the use of aspiring? It brings nothing at all. I meet with something hard and cannot pass!" But you know about the drop of water which falls on the rock, it ends up by making a chasm: it cuts the rock from top to bottom. Your aspiration is a drop of water which, instead of falling, rises. So, by dint of rising, it beats, beats, beats, and one day it makes a hole, by dint of rising; and when it makes the hole suddenly it springs out from this lid and enters an immensity of light, and you say, "Ah, now I understand."

The Mother. Collected Works of the Mother.- Volume 7. - Questions And Answers (1955)

Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4

Well, today there is something special. And these two flowers are just fine: Concentration in the Aspiration... But do you know how to aspire? Do you aspire a little?

Yes, my little one, rather from the psychic, the true aspiration comes from there; but one first starts from the heart.

As long as you are not in contact with it, in the beginning you can aspire from the mind, saying: Ma, Ma, Ma, Ma, and asking precisely what you want, as, for example, Peace, or let Peace be established within me. Then you silently concentrate and you remain open. You will see that you will be flooded with Peace.

Then you concentrate in the heart, and you aspire to come into contact with the flame, the psychic flame, the flame of purification and go there, very deeply, and remain silent and open like this (Mother opens Her hands like a flower above Her head).

Once there - but you must sincerely make a great effort to find it, - you are in contact with the central being; everything else becomes silent, and one has the feeling that the Divine is doing everything for oneself. An immutable joy and peace and freedom then seize you. And nothing in the world is interesting any more, but the aspiration that unites with the Divine.