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flowers
Their Spiritual significance
Photo Collection
Unselfish prosperity
he who receives it abundantly, gives all that he has as he receives it.
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Couroupita guianensis Aubl. (Lecythidaceae)
Cannonball tree
Pink and white
Prosperity
Wanton waste, careless spoiling of physical things in an incredibly short time, loose disorder, misuse of service and materials due either to vital grasping or to tamasic inertia are baneful to prosperity and tend to drive away or discourage the Wealth-Power. These things have long been rampant in the society and, if that continues, an increase in our means might well mean a proportionate increase in the wastage and disorder and neutral-ise the material advantage. This must be remedied if there is to be any sound progress.
Asceticism for its own sake is not the ideal of this yoga, but self-control in the vital and right order in the material are a very important part of it - and even an ascetic discipline is better for our purpose than a loose absence of true control. Mastery of the material does not mean having plenty and profusely throwing it out or spoiling it as fast as it comes or faster. Mastery implies in it the right and careful utilisation of things and also a self-control in their use.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 23. - Letters on Yoga.-P.2-3
Unselfishness
Unselfishness is not something outside the nature, but in the nature, not negative but positive, not a self-mortification and abnegation but a self-enlargement and self-fulfilment; not a law of duty but a law of self-development, not painful, but pleasurable. It is in the nature, only latent, and has to be evolved from inside, not tacked on from outside. The lion's whelp in the fable who was brought up among sheep, shrank from flesh when it was placed before him, but once he had eaten of it, the lion's instincts awoke and the habits of the sheep had no more delight for him. So it is with man. Selflessness is his true nature, but the gratification of the body and the vital impulses has become his habit, his second or false nature, because he has been accustomed to identify his body and vital impulses with himself. He, a lion, has been brought up to think himself a sheep; he, a god, has been trained to be an animal. But let him once get the taste of his true food, and the divinity in him awakes; the habits of the animal can please him no longer and he hungers after selflessness and selfless work as a lion hungers after his natural food. Only the feeling has to be evolved as a fulfilment of his nature, not painfully worked up to as a contravention of his nature. The man who regards selflessness as a duty, has not yet learned the alphabet of true altruism; it is the man who feels it as a delight and a natural craving, who has taken the right way to learn. The Hindu outlook here is the true outlook. The Hindu does not call the man who has risen above the gratification of desire a selfless man; he calls him ātmavān, the selfful man; that man is anātmavān, that man has not found himself who still clings to the gratification of his body and vital impulses. Read that great drama of self-sacrifice, the Nagananda, and you will feel how different is the Hindu outlook from the Western; there self-sacrifice is not a painful and terrible struggle but a glorious outpouring of the nature, a passionate delight. "It is only human nature," we say indulgently of any act of selfishness. But that is an error and thrice an error. It is not human nature, but animal nature; human nature is divine and selfless and the average selfish man is selfish not because of his humanity, but because his humanity is as yet undeveloped and imperfect.
Sri Aurobindo
Sri Aurobindo. Isha Upanishad