Indescribable Presence – Flowers For The Soul




“God is without form, without quality as well as with form and quality.
Watch and see with what endless variety of beautiful forms
He plays the play of his maya with Himself alone.
The lila of the all pervading One goes on and on in this way in infinite diversity.
He is without beginning and without end.
He is the whole and also the part.
The whole and part together make up real Perfection.”

Sri Anandamayi Ma


All photos taken with a Lumix XL7 camera on macro setting. Click on each image to enlarge for details. thanks.








Divine Mother,  “When flowers are brought to you, how do you give them a significance?
By entering into contact with the nature of the flower, its inner truth. Then one knows what it represents. ( The Divine Mother, from her timeless words on nature and flowers. Sri Aurobindo Ashram, Pondicherry, India.)

Gentle and lovely, flowers share their beauty with us and bring us a touch of eternal things. According to the Mother, each variety of flower has its own special quality and meaning. By establishing an inner contact with the flower, this meaning can be known. “Flowers speak to us when we know how to listen to them,” The Mother said. “It is a subtle and fragrant language.” As if to provide a key to this language. She identified the significances of almost nine hundred flowers.





“It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one’s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the “ineffable Presence” it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. That is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” ~ SRI AUROBINDO


the Rose from the window box - today






Sri Krishna As Godhead – Spirituality

Bala Krishna
Bala Krishna


It is interesting to read the notes of Sri Aurobindo, about  how he expresses  devotion to Sri Krishna. Imagine a man who had little liking for religion, then somehow  his intuition tells him  that one day he would be in the consciousness of Krishna. (See slide-show at the bottom of the post.)


Asked by a disciple as to why he choose Pondicherry, Sri Aurobindo replied: “I could not question. It was Sri Krishna’s Adesh. I had to obey. Later on I found it was for the Ashram and or the work.” (Evening talks with Sri Aurobindo pg 23)

In 1908 when arrested and sent to prison, Sri Aurobindo was shaken in faith and it was the voice from within that assured him. In the famous Uttarpara speech Sri Aurobindo says:”When I was arrested and hurried to the Lal Bazar hajat I was shaken in faith for a while, for I could not look into the heart of His intention. Therefore I faltered for a moment and cried out in my heart to Him,


Sri Krishna Janmashtami

Janmashtami (also known as Krishnashtami or Gokulashtami) is a festival dedicated to Lord Sri Krishna to commemorate his birth on earth. This year it falls on August 17, and on this day (up to midnight), the whole story of Sri Krishna’s birth will be enacted by the devotees in their houses and many delicacies, prepared out of milk and curd, will be distributed as ‘prasad’ (food made sacred by offering to God) to everyone.

In his letters to sadhaks, Sri Aurobindo mentions about Sri Krishna:

“Krishna as a godhead is the Lord of Ananda, Love and Bhakti; as an incarnation, he manifests the union of wisdom (Jnana) and works and leads the earth-evolution through this towards union with the Divine by Ananda, Love and Bhakti.”

“The boy with the flute is Sri Krishna, the Lord descended into the world-play from the divine Ananda; his flute is the music of the call which seeks to transform the lower ignorant play of mortal life and bring into it and establish in its place the Lila of his divine Ananda.”


 Krishna by Sri Aurobindo

At last I find a meaning of soul’s birth
Into this universe terrible and sweet,
I who have felt the hungry heart of earth
Aspiring beyond heaven to Krishna’s feet.

I have seen the beauty of immortal eyes,
And heard the passion of the Lover’s flute,
And known a deathless ecstasy’s surprise
And sorrow in my heart for ever mute.

Nearer and nearer now the music draws,
Life shudders with a strange felicity;
All Nature is a wide enamoured pause
Hoping her lord to touch, to clasp, to be.

For this one moment lived the ages past;
The world now throbs fulfilled in me at last.


Interesting slide Show with Sri Aurobindo and Sri Krishna


The Indwelling Spirit, Children Of Light Sri Aurobindo

~Sri Aurobindo


The involution of a superconscient spirit in inconscinet Matter is the secret cause of this visible and apparent world. The keyword of the earth’s riddle is the gradual evolution of a hidden illimitable consciousness and power out of the seemingly inert yet furiously driven force of insensible Nature.

Earth-life is one self-chosen habitation of a great Divintiy and his aconic will is to change it from blind prison into his splendid mansion and high heaven – reaching temple.

The nature of the Divinity in the world is an enigma to the mind, but to our enlarging consciousness it will appear as a presence simple and inevitable. Freed we shall enter into the immutable stability of an eternal existence that puts on this revealing multitude of significant mutable forms..

Illumined we shall become aware of the indivisible light of an infinite consciousness that breaks out here into multiform grouping and detail of knowledge. Sublimated in might we shall share the illimitable movement of an omnipotent force that works out its marvels in self-imposed limits. Fixed in griefless bliss we shall possess the calm and ecstasy of an immeasurable Delight that creates forever the multitudinous waves and rhythm and the ever increasing onward-going and inward-drawing intensities of its own creative and communicative world possessing and self-possessing bliss.

~ the Indwelling Spirit – Sri Aurobindo – to be continued.




From His Bio.

Man’s present existence in the material world is in this view or vision of things a life in the Ignorance with the In- conscient at its base, but even in its darkness and nescience there are involved the presence and possibilities of the Divine. The created world is not a mistake or a vanity and illusion to be cast aside by the soul returning to heaven or Nirvana, but the scene of a spiritual evolution by which out of this material inconscience is to be manifested progressively the Divine Consciousness in things. Mind is the highest term yet reached in the evolution, but it is not the highest of which it is capable. There is above it a Supermind or eternal Truth-Consciousness which is in its nature the self-aware and self-determining light and power of a Divine Knowledge. Mind is an ignorance seeking after Truth, but this is a self-existent Knowledge harmoniously manifesting the play of its forms and forces. It is only by the descent of this Supermind that the perfection dreamed of by all that is highest in humanity can come. It is possible by opening to a greater divine consciousness to rise to this power of light and bliss, discover one’s true self, remain in constant union with the Divine and bring down the supramental Force for the transformation of mind and life and body. To realise this possibility has been the dynamic aim of Sri Aurobindo’s Yoga.

The Psychic Being – Science and Spirituality

source: Integral Yoga of Sri Aurobindo & The Mother


The anguish born out of the psychic touch


Those who walk on the spiritual path are often beset by a persistent anguish characterized by a feeling of being abandoned in the no-mans land between two verdant pastures.  On one side, the delights of the phenomenal world beckon sporadically but no longer seem attractive, while on the other side, one intermittently feels a psychic happiness but  the link to the Divine Shakti remains insecure.  It requires a durable and persistent faith to stand firm in this transitional period.  In this passage, the Mother astutely identifies the source of this anguish:

Somebody asks what is the true intensity for wanting the Divine, in the will to unite with the Divine. And then this person says that he has found within himself two different modes of aspiration, especially in the intensity of aspiration for the Divine: in one of these movements there is a sort of anguish, like a poignant pain, in the other, there is an anxiety, but at the same time a great joy.

This observation is quite correct.

And the question is this: “When do we feel this intensity mixed with anguish, and when the intensity containing joy?”

I don’t know if several or many of you have a similar experience, but it is very real, this experience, very spontaneous. And the answer is very simple.

As soon as the presence of the psychic consciousness is united with the aspiration, the intensity takes on quite a different character, as if it were filled with the very essence of an inexpressible joy. This joy is something that seems contained in everything else. Whatever may be the outer form of the aspiration, whatever difficulties and obstacles it may meet, this joy is there as though it filled up everything, and it carries you in spite of everything.  That is the sure sign of the psychic presence. That is to say, you have established a contact with your psychic consciousness, a more or less complete, more or less constant contact, but at that moment it is the psychic being, the psychic consciousness which fills your aspiration, gives it its true contents. And that’s what is translated into joy.

When that is not there, the aspiration may come from different parts of the being; it may come mainly from the mind or mainly from the vital or even from the physical, or it may come from all the three together—it may come from all kinds of combinations. But in general, for the intensity to be there, the vital must be present. It is the vital which gives the intensity; and as the vital is at the same time the seat of most of the difficulties, obstacles, contradictions, it is the friction between the intensity of the aspiration and the intensity of the difficulty which creates this anguish.

This is no reason to stop one’s aspiration.

You must know, you must understand the reason for this anguish. And then, if you can introduce just one more element in your aspiration, that is, your trust in the divine Grace, trust in the divine Response, it counterbalances all possible anguish and you can aspire without any disturbance or fear [6].


As a star, uncompanioned, moves in heaven
Unastonished by the immensities of Space,
Travelling infinity by its own light,
The great are strongest when they stand alone.
A God-given might of being is their force,
A ray from self’s solitude of light the guide;
The soul that can live alone with itself meets God;
Its lonely universe is their rendezvous.

(Sri Aurobindo, Savitri, Book VI, Canto II)

Sir Aurobindo’ Wisdom – Children Of Light

from Volume 12 On Education, p.116 (24 July 1951)

Sri Aurobindo came upon earth to teach this truth to men. He told them that man is only a transitional being living in a mental consciousness, but with the possibility of acquiring a new consciousness, the Truth-consciousness, and capable of living a life perfectly harmonious, good and beautiful, happy and fully conscious. During the whole of his life upon earth, Sri Aurobindo gave all his time to establish in himself this consciousness he called supramental, and to help those gathered around him to realise it. I found this piece from “Synthesis of Yoga” to be truly amazing and wish to share it with readers….

The Synthesis of Yoga

“The full recognition of this inner Guide, Master of the Yoga, lord,
light, enjoyer and goal of all sacrifice and effort, is of the utmost
importance in the path of integral perfection. It is immaterial
whether he is first seen as an impersonal Wisdom, Love and Power
behind all things, as an Absolute manifesting in. the relative and
attracting it, as one’s highest Self and the highest Self of all, as a
Divine Person within us and in the world, in one of his — or her —
numerous forms and names or as the ideal which the mind conceives. In
the end we perceive that he is all and more than all these things
together- The mind’s door of entry to the conception of him must
necessarily vary according to the past evolution and the present

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. At last we are able to seize the meaning of
our ordeals and sufferings and can appreciate the help that was given
us by all that hurt and resisted and the utility of our very falls and
stumblings. We recognise this divine leading afterwards, not
retrospectively but immediately, in the moulding of our thoughts by a
transcendent Seer, of our will and actions by an all-embracing Power,
of our emotional life by an all-attracting and all-assimilating Bliss
and Love. We recognise it too in a more personal relation that from
the first touched us or at the last seizes us; we feel the eternal
presence of a supreme Master, Friend, Lover, Teacher.

We recognise it in the essence of our being as that develops into
likeness and oneness with a greater and wider existence; for we
perceive that this miraculous development is not the result of our own
efforts; an eternal Perfection is moulding us into its own image. One
who is the Lord or Ishwara of the Yogic philosophies, the Guide in the
conscious being (caitya guru or antaryamin), the Absolute of the
thinker, the Unknowable of the Agnostic, the universal Force of the
materialist, the supreme Soul and the supreme shakti, the One who is
differently named and imaged by the religions, is the Master of our

To see, know, become and fulfil this One in our inner selves and in
all our outer nature, was always the secret goal and becomes now the
conscious purpose of our embodied existence.

To be conscious of him in all parts of our being and equally in all
that the dividing mind sees as outside our being, is the consummation
of the individual consciousness. To be possessed by him and possess
him in ourselves and in all things is the term of all empire and
mastery. To enjoy him in all experience of passivity and activity, of
peace and of power, of unity and of difference is the happiness which
the jЖva, the individual soul manifested in the world, is obscurely
seeking. This is the entire definition of the aim of integral Yoga; it
is the rendering in personal experience of the truth which universal
Nature has hidden in herself and which she travails to discover. It is
the conversion of the human soul into the divine soul and of natural
life into divine living.”