Spiritual significance of flowers, Geranium = Pelargonium, Geraniaceae

654 — 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 Rosidae

► Order Geraniales

► Family Geraniaceae - Geranium family

Synonyms

Common names

Geranium (English)

Géranium (French)

Pélagornium (French)

Description

Small to medium-sized single flowers with five sepals and five petals, the upper pair usually larger; in white and shades of red, pink and purple, also in many double forms; borne in umbels above the foliage. A perennial herb or shrub with aromatic leaves.

The first calm that comes is of the nature of peace, the absence of all unquiet, grief and disturbance. As the equality becomes more intense, it takes on a fuller substance of positive happiness and spiritual ease. This is the joy of the spirit in itself, dependent on nothing external for its absolute existence, nirāśraya, as the Gita describes it, antaḥ-sukho antarārāmaḥ, an exceeding inner happiness, brahmasaṁsparśam atyantaṁ sukham aśnute. Nothing can disturb it, and it extends itself to the soul's view of outward things, imposes on them too the law of this quiet spiritual joy. For the base of it is still calm, it is an even and tranquil neutral joy, ahaituka. And as the supramental light grows, a greater Ananda comes, the base of the abundant ecstasy of the spirit in all it is, becomes, sees, experiences and of the laughter of the Shakti doing luminously the work of the Divine and taking his Ananda in all the worlds.

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

To develop sattwa till it becomes full of spiritual light and calm and happiness is the first condition of this preparatory discipline of the nature.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 13. - Essays on the Gita

Within us, there are two centres of the Purusha, the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy. The bliss existence may come to us through either one of these centres. When the lotus of the heart breaks open, we feel a divine joy, love and peace expanding in us like a flower of light which irradiates the whole being. They can then unite themselves with their secret source, the Divine in our hearts, and adore him as in a temple; they can flow upwards to take possession of the thought and the will and break out upward towards the Transcendent; they stream out in thought and feeling and act towards all that is around us. But so long as our normal being offers any obstacle or is not wholly moulded into a response to this divine influence or an instrument of this divine possession, the experience will be intermittent and we may fall back constantly into our old mortal heart; but by repetition, abhyasa, or by the force of our desire and adoration of the Divine, it will be progressively remoulded until this abnormal experience becomes our natural consciousness.

When the other upper lotus opens, the whole mind becomes full of a divine light, joy and power, behind which is the Divine, the Lord of our being on his throne with our soul beside him or drawn inward into his rays; all the thought and will become then a luminosity, power and ecstasy; in communication with the Transcendent, this can pour down towards our mortal members and flow by them outwards on the world. In this dawn too there are, as the Vedic mystics knew, our alternations of its day and night, our exiles from the light; but as we grow in the power to hold this new existence, we become able to look long on the sun from which this irradiation proceeds and in our inner being we can grow one body with it. Sometimes the rapidity of this change depends on the strength of our longing for the Divine thus revealed, and on the intensity of our force of seeking; but at others it proceeds rather by a passive surrender to the rhythms of his all-wise working which acts always by its own at first inscrutable method. But the latter becomes the foundation when our love and trust are complete and our whole being lies in the clasp of a Power that is perfect love and wisdom.

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

Spirituality is in its essence an awakening to the inner reality of our being, to a spirit, self, soul which is other than our mind, life and body, an inner aspiration to know, to feel, to be that, to enter into contact with the greater Reality beyond and pervading the universe which inhabits also our own being, to be in communion with It and union with It, and a turning, a conversion, a transformation of our whole being as a result of the aspiration, the contact, the union, a growth or waking into a new becoming or new being, a new self, a new nature.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 19. - The Life Divine: Book 2

Spirituality can only come by opening of the mind, vital and physical to the inmost soul, to the higher Self, to the Divine, and their subordination to the spiritual forces and instrumentation as channels of the inner Light, the higher Knowledge and Power.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1

All perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature.

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

The earliest preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation, - for it survives the longest periods of scepticism and returns after every banishment, - is also the highest which his thought can envisage. It manifests itself in the divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last, - God, Light, Freedom, Immortality.

Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 18. - The Life Divine: Books 1

The spiritual life, the life of Yoga, has for its object to grow into the divine consciousness and for its result to purify, intensify, glorify and perfect what is in you. It makes you a power for manifesting of the Divine; it raises the character of each personality to its full value and brings it to its maximum expression; for this is part of the Divine plan.

The Mother. Collected Works of the Mother.- Volume 3. - Questions and Answers (1929)

But the very spirit of Yoga is this, to make the exceptional normal, and to turn that which is above us and greater than our normal selves into our own constant consciousness. Therefore we should not hesitate to open ourselves more steadily to whatever experience of the Infinite we have, to purify and intensify it, to make it our object of constant thought and contemplation, till it becomes the originating power that acts in us, the Godhead we adore and embrace, our whole being is put into tune with it and it is made the very self of our being.

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