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flowers
Their Spiritual significance
Photo Collection
Physical aspiration for immortality
Intense aspiration but ignorant of the means.
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Celosia argentea L. (Amaranthaceae; Alt. Chenopodiaceae)
Silver cock's comb
Red
Plumosa Group
Immortality is meant the consciousness which is beyond birth and death, beyond the chain of cause and effect, beyond all bondage and limitation, free, blissful, self-existent in conscious-being, the consciousness of the Lord, of the supreme Purusha, of Sachchidananda.
Sri Aurobindo
Sri Aurobindo. Isha Upanishad
Immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit's timeless existence is the true immortality. There is, no doubt, a secondary meaning of the word which has its truth; for, corollary to this true immortality, there exists a perpetual continuity of our temporal existence and experience from life to life, from world to world after the dissolution of the physical body: but this is a natural consequence of our timelessness which expresses itself here as a perpetuity in eternal Time. The realisation of timeless immortality comes by the knowledge of self in the Non-birth and Non-becoming and of the changeless spirit within us: the realisation of time-immortality comes by the knowledge of self in the birth and Becoming and is translated into a sense of the persistent identity of the soul through all changes of mind and life and body; this too is not a mere survival, it is timelessness translated into the Time manifestation. By the first realisation we become free from obscuring subjection to the chain of birth and death, that supreme object of so many Indian disciplines; by the second realisation added to the first we are able to possess freely, with right knowledge, without ignorance, without bondage by the chain of our actions, the experiences of the spirit in its successions of time-eternity. A realisation of timeless existence by itself might not include the truth of that experience of persistent self in eternal Time; a realisation of survival of death by itself might still give room for a beginning or end to our existence. But, in either realisation truly envisaged as side and other side of one truth, to exist consciously in eternity and not in the bondage of the hour and the succession of the moments is the substance of the change: so to exist is a first condition of the divine consciousness and the divine life. To possess and govern from that inner eternity of being the course and process of the becoming is the second, the dynamic condition with, as its practical outcome, a spiritual self-possession and self-mastery. These changes are possible only by a withdrawal from our absorbing material preoccupation, - that does not necessitate a rejection or neglect of the life in the body, - and a constant living on the inner and higher planes of the mind and the spirit. For the heightening of our consciousness into its spiritual principle is effectuated by an ascent and a stepping back inward, - both these movements are essential, - out of our transient life from moment to moment into the eternal life of our immortal consciousness; but with it there comes also a widening of our range of consciousness and field of action in time and a taking up and a higher use of our mental, our vital, our corporeal existence. There arises a knowledge of our being, no longer as a consciousness dependent on the body, but as an eternal spirit which uses all the worlds and all lives for various self-experience; we see it to be a spiritual entity possessed of a continuous soul-life perpetually developing its activities through successive physical existences, a being determining its own becoming. In that knowledge, not ideative but felt in our very substance, it becomes possible to live, not as slaves of a blind Karmic impulsion, but as masters, - subject only to the Divine within us, - of our being and nature.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 19. - The Life Divine: Book 2
There are those who are born warriors. They cannot accept life as it is and they feel pulsating within them their right to immortality, an integral and earthly immortality. They possess a kind of intuitive knowledge that death is nothing but a bad habit; they seem to be born with the resolution to conquer it. But this conquest entails a desperate combat against an army of fierce and subtle assailants, a combat that has to be fought constantly, almost at every minute. Only one who has an indomitable spirit should attempt it. The battle has many fronts; it is waged on several planes that intermingle and complement each other.
The first battle to be fought is already formidable: it is the mental battle against a collective suggestion that is massive, overwhelming, compelling, a suggestion based on thousands of years of experience, on a law of Nature that does not yet seem to have had any exception. It translates itself into this stubborn assertion: it has always been so, it cannot be any different; death is inevitable and it is madness to hope that it can be anything else. The concert is unanimous and till now even the most advanced scientist has hardly dared to sound a discordant note, a hope for the future. As for the religions, most of them have based their power of action on the fact of death and they assert that God wanted man to die since he created him mortal. Many of them make death a deliverance, a liberation, sometimes even a reward. Their injunction is: submit to the will of the Highest, accept without revolt the idea of death and you shall have peace and happiness. In spite of all this, the mind must remain unshakable in its conviction and sustain an unbending will. But for one who has resolved to conquer death, all these suggestions have no effect and cannot affect his certitude which is based on a profound revelation.
The second battle is the battle of the feelings, the fight against attachment to everything one has created, everything one has loved. By assiduous labour, sometimes at the cost of great efforts, you have built up a home, a career, a social, literary, artistic, scientific or political work, you have formed an environment with yourself at the centre and you depend on it at least as much as it depends on you. You are surrounded by a group of people, relatives, friends, helpers, and when you think of your life, they occupy almost as great a place as yourself in your thought, so much so that if they were to be suddenly taken away from you, you would feel lost, as if a very important part of your being had disappeared.
It is not a matter of giving up all these things, since they make up, at least to a great extent, the aim and purpose of your existence. But you must give up all attachment to these things, so that you may feel capable of living without them, or rather so that you may be ready, if they leave you, to rebuild a new life for yourself, in new circumstances, and to do this indefinitely, for such is the consequence of immortality. This state may be defined in this way: to be able to organise and carry out everything with utmost care and attention and yet remain free from all desire and attachment, for if you wish to escape death, you must not be bound by anything that will perish.
After the feelings come the sensations. Here the fight is pitiless and the adversaries formidable. They can sense the slightest weakness and strike where you are defenceless. The victories you win are only fleeting and the same battles are repeated indefinitely. The enemy whom you thought you had defeated rises up again and again to strike you. You must have a strongly tempered character, an untiring endurance to be able to withstand every defeat, every rebuff, every denial, every discouragement and the immense weariness of finding yourself always in contradiction with daily experience and earthly events.
We come now to the most terrible battle of all, the physical battle which is fought in the body; for it goes on without respite or truce. It begins at birth and can end with the defeat of one of the two combatants: the force of transformation and the force of disintegration. I say at birth, for in fact the two movements are in conflict from the very moment one comes into the world, although the conflict becomes conscious and deliberate only much later. For every indisposition, every illness, every malformation, even accidents, are the result of the action of the force of disintegration, just as growth, harmonious development, resistance to attack, recovery from illness, every return to the normal functioning, every progressive improvement, are due to the action of the force of transformation. Later on, with the development of the consciousness, when the fight becomes deliberate, it changes into a frantic race between the two opposite and rival movements, a race to see which one will reach its goal first, transformation or death. This means a ceaseless effort, a constant concentration to call down the regenerating force and to increase the receptivity of the cells to this force, to fight step by step, from point to point against the devastating action of the forces of destruction and decline, to tear out of its grasp everything that is capable of responding to the ascending urge, to enlighten, purify and stabilise. It is an obscure and obstinate struggle, most often without any apparent result or any external sign of the partial victories that have been won and are ever uncertain for the work that has been done always seems to need to be redone; each step forward is most often made at the cost of a setback elsewhere and what has been done one day can be undone the next. Indeed, the victory can be sure and lasting only when it is total. And all that takes time, much time, and the years pass by inexorably, increasing the strength of the adverse forces.
All this time the consciousness stands like a sentinel in a trench: you must hold on, hold on at all costs, without a quiver of fear or a slackening of vigilance, keeping an unshakable faith in the mission to be accomplished and in the help from above which inspires and sustains you. For the victory will go to the most enduring.
There is yet another way to conquer the fear of death, but it is within the reach of so few that it is mentioned here only as a matter of information. It is to enter into the domain of death deliberately and consciously while one is still alive, and then to return from this region and re-enter the physical body, resuming the course of material existence with full knowledge. But for that one must be an initiate.
The Mother
The Mother. Collected Works of the Mother.- Volume 12. - On Education
Aspiration
[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
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
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."
It's like that.
The Mother
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. 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?
Do you know where the aspiration comes from?
Yes, Mother, from the heart and from the psychic.
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.
When I speak of the physical consciousness, I mean the physical mind and the physical vital as well as the body consciousness proper.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4
In my view the body as well as the mind and life has to be spiritualised or, one may say, divinised so as to be a fit instrument and receptacle for the realisation of the Divine. It has its part in the Divine Lila, even, according to the Vaishnava Sadhana, in the joy and beauty of Divine Love. That does not mean that the body has to be valued for its own separate sake or that the creation of a divine body in a future evolution of the whole being has to be contemplated as an end and not a means - that would be a serious error which would not be admissible. In any case, my speculations about an extreme form of divinisation are something in a far distance and are no part of the preoccupations of the spiritual life in the near future.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 26. - On Himself