Spiritual significance of flowers, Bridal creeper = Porana paniculata, Convolvulaceae

880 — 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 Solanales

► Family Convolvulaceae - Morning-glory family

► Tribe Cardiochlamyeae

► Genus Porana

Synonyms

≡ Poranopsis paniculata (basinom) (Roxb.) Roberty

Common names

Bridal creeper (English)

Bridal-bouquet (English)

Bridalwreath (English)

Christmasvine (English)

Christ's-vine (English)

Snowcreeper (English)

Snow-in-the-jungle (English)

Porane (French)

Порана метельчатая (Russian)

Description

Tiny white mildly fragrant salverform flowers borne in delicate many-flowered panicles that form large airy sprays. A rampant vine with large ovate-cordate leaves that are white- pubescent beneath.

The first and original state of subtle matter is the pure ethereal of which the main characteristics are extreme tenuity and pervasiveness and the one sensible property, sound.

The evolution of the Cosmos has not only spiritual and psychical aspects; it has also from the moment of its inception a material element. Spirit exists from the beginning and was before any beginning, infinite and sempiternal; but Matter also is an eternal entity. In the Parabrahman, the absolute inconceivable Self, Spirit and Matter are one and undifferentiated, but the moment evolution begins Spirit and Matter manifest equally and coevally. We have seen that the first spiritual evolution from the pure self-existent Atman is Prajna of the Sleep-State, Eternal Wisdom, a supporting spiritual presence which contains in itself the whole course of cosmic evolution even as a single seed contains in itself the complete banyan-tree with all its gigantic progeny. We have seen that corresponding to this Eternal Wisdom, there is a first psychic evolution, Ananda or Will, an inspiring psychical force in man and the Cosmos which makes all the workings of Nature possible. Spirit however, even when operating as Will, is not a working force in the sense that it itself carries on the operations of Nature; it is an inspiring, impelling force, whose function is to set in motion a powerful material energy of the Self; and it is this material energy which under the inspiration of Will and at the bidding of Prajna sets about the evolution of the Cosmos. Self in its dealing with the Cosmos is a dual entity, underlying spiritual presence and superficially active material energy, or as they are called in the terminology of the Sankhya philosophy, Purusha and Prakriti; - Purusha, that which lies concealed in the Vast of universal existence, Prakriti, active or operative energy thrown forward from the concealed spiritual source. The whole of evolution, spiritual, psychical, material, is the result of Purusha and Prakriti acting upon each other; the three evolutions are really one, coincident and coeval, because throughout it is one Reality that is manifesting and not three. It is Self manifesting as spirit, Self manifesting as soul, Self manifesting as matter or body. These three manifestations are coincident in Time and Space and each condition of phenomena is a triple state with Spirit and Matter for its extreme terms and Soul for its middle. In the evolution of the spirit-states Purusha determines itself so as to inform and support the progressive manifestations of Self as soul and body; in the evolution the psychic states Prakriti worked on by Purusha creates for the manifestations of Self as spirit psychic sheaths or coverings which will at the same time inform and support the manifestation of Self as matter; in the evolution of the causal, subtle and gross bodies Prakriti shapes itself so as to create the material out of which the psychical coverings of Self as spirit may be made and the medium in which the Self as soul may operate. The three evolutions are dependent on each other, and that it is really one entity and not three which is evolving, is shown by the fact that while in the first stage of the downward evolution and the last of the upward Matter seems so refined as to appear identical with Spirit, in the last of the downward and first of the upward Spirit seems so densified as to appear identical with Matter. This possibility of evolution from and involution into each other would not be conceivable if they were not in essence one entity; and we lay legitimately deduce from the oneness of such diverse phenomena that they are no more than phenomena, merely apparent changes in one unchanging reality.

In the first stage of evolution Matter appears as an aspect or shadow of Spirit, and like Spirit it is infinite, unanalysable, undifferentiated. Just as Spirit then has only three positive attributes, infinite and undefinable existence, consciousness and bliss, so original Matter has only three positive attributes, infinite and undefinable Time, Space and Causality - or, as Hindu thought phrases it, Condition. For the essence of Condition being change from one state to another, and each change standing in the relation of cause or origin to the one that follows it, Condition and causality become convertible terms. From this indefinable noumenal condition of Prakriti, the Self forms for its uses matter in its most refined and simple form, undifferentiated and undeveloped, but pregnant with the whole of material evolution. The causal state is called by the Sankhyas Pradhana, the first state or arrangement of matter and its essential principle. The relation of Spirit and Matter in this causal seed-state is admirably expressed in the Puranic image of Vishnu, the eternal Purusha, asleep on the waveless causal ocean with the endless coils of the snake Ananta, the infinite, for his couch. The sea of causal matter is then motionless and it is only when Vishnu awakes, the snake Ananta stirs and the first ever-widening ripples are created on the surface of the waters that the actual evolution of matter has begun. The first ripple or vibration in causal matter creates a new and exceedingly fine and pervasive condition of matter called Akasha or Ether; more complex motion evolves out of Ether a somewhat inethser condition which is called Vayu, Air; and so by ever more complex motion with increasing intensity of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithvi or Earth. These are the five tanmatras or subtle elements of Sankhya philosophy by the combination of which subtle forms in subtle matter are built.

Here it is necessary to enter a caution against possible misunderstandings to which the peculiar nomenclature used by the Rishis and the common rendering of tanmatra and bhuta by the English word elements may very easily give rise. When we speak of elements in English in a scientific sense, we always imply elemental substances, those substances which when analysed by chemical processes, cannot be resolved into substances simpler than themselves. But when Hindu philosophy speaks of the five elements, it is not dealing with substances at all but with elemental states or conditions of matter, which are not perceptible or analysable by chemical inquiry but underlie substances and forms as basic principles of material formation. The old thinkers accepted the atomic theory of the formation of objects and substances but they did not care to carry the theory farther and inquire by what particular combinations of atoms this or that substance came into being or by what variations and developments in detail bodies animate or inanimate came to be what they are. This did not seem to them to be an inquiry of the first importance; they were content with laying down some main principles of material evolution and there they left the matter. But they were anxious to resolve not substances into their original atoms but matter into its original condition and discover its relations to the psychical and spiritual life of man. They saw that perpetual motion involving perpetual change was the fundamental characteristic of matter and that each new motion was attended by a new condition which stood to the immediately preceding condition in the relation of effect to cause or at least of a new birth to the matrix in which it had been enembryoed. Behind the solid condition of matter, they found a condition less dense which was the basis of all fluid forms; behind the fluid condition another still less dense which was at the basis of all igneous or luminous forms behind the igneous, yet another and finer which was at the basis of all aerial or gaseous forms; and last of all one finest and most pervasive condition of all which they called Akasha or Ether. Ether was they found, the primary substance out of which all this visible Universe is evolved and beyond ether they were unable to go without matter losing all the characteristics associated with it in the physical world and lapsing into a quite different substance of which the forms and motions were much more vague, subtle, elastic and volatile than any of which the physical world is aware. This new world of matter they called subtle matter and analysed the subtle as they had analysed the gross until by a similar procession from denser to subtler they came to a finest condition of all which they described as subtle ether. Out of this subtle ether a whole world of subtle forms and energies are evolved which constitute psychical existence. Beyond subtle ether matter lost its subtle characteristics and lapsed into a new kind which they could not analyse but which seemed to be the matrix out of which all material evolution proceeded. This they termed causal matter.

In the course of this analysis they could not help perceiving that consciousness in each world of matter assumed a different form and acted in a different way corresponding to the characteristics of the matter in which it moved. In its operations in gross matter the forms it assumed were more firm, solid and durable but at the same time more slow, difficult and hampered, just as are the motions and acts of a man in his waking state as compared with what he does in his dreams. In its operations in subtle matter the form and consciousness assumed were freer and more rapid, but more volatile, elastic and swiftly mutable, as are the motions and acts of a man in a dreaming state compared to the activities of his waking condition. To consciousness acting on gross matter they gave therefore the name of the Waking- State, to consciousness acting on subtle matter the name of the Dream-State. In causal matter they found that consciousness took the shape merely of the pure sense of blissful existence; they could discover no other distinguishing sensation. This therefore they called the Sleep-State. They farther discovered that the various faculties and functions of man belonged properly some to one, some to another of the three states of consciousness and its corresponding state of matter. His vital and physical functions operated only in gross matter, and they determined accordingly that his physical life was the result of consciousness working in the Waking-State on gross matter. His mental and intuitional processes were found to operate freely and perfectly in subtle matter, but in gross matter with a hampered and imperfect activity; they considered therefore that man's mental life belonged properly to the Dream-State and only worked indirectly and under serious limitations in the Waking-State. They determined accordingly that mental life must be the result of consciousness working in the Dream-State on subtle matter. There remained the fundamental energy of consciousness, Will-to-be or shaping Delight of existence this, they perceived, was free and pure in causal matter, put to work if consciously, yet through a medium and under limitations in subtle matter, in hampered and half effectual fashion when the subtle self acted through the gross, and subconsciously only in gross matter. They considered therefore that man's causal faculty or spiritual life belonged properly to the Sleep-State and worked indirectly and through less and less easy mediums in the Dream and Waking-States; and accordingly determined that it must be the result of Consciousness working in the Sleep-State on causal matter. The whole of creation amounted therefore to a natural outcome from the mutual relations of Spirit and Matter; these two they regarded as two terms, - call them forces, energies, substances, or what you will, - of phenomenal existence; and psychical life only as one result of their interaction. They refused however to accept any dualism in their cosmogony and, as has been pointed out, regarded Spirit and Matter as essentially one; and their difference as no more than an apparent duality in one real entity. This one entity is not analysable or intellectually knowable, yet it is alone the real, immutable and sempiternal Self of things.

It will be clear even from this brief and condensed statement the Vedic analysis of existence that the elements of the Upanishad are not the elementary substances of modern chemistry but five general states of matter to which all its actual or substantial manifestations belong. It will also be clear that the names if the five elements have a conventional, not a literal value, but may be as well to indicate why these particular names have been chosen. The first and original state of subtle matter is the pure ethereal of which the main characteristics are extreme tenuity and pervasiveness and the one sensible property, sound. Sound, according to the Vedic inquirers, is the first evolved property of material substance; it precedes form and has the power both to create it and to destroy it. Looking around them in the physical universe for a substance with these characteristics, they found it in Akasha or Vyoma (sky) , implying not our terrestrial atmosphere but that which is both beyond it and pervades it, - the fine pervasive connecting substance in which, as it were, the whole universe floats. They therefore gave this name, Akasha to the ethereal condition of matter.

The next matter-condition evolved from Ether and moving in it, was the pure aerial or gaseous. Here to pervasiveness was added a new potency of sensible and varied motion bringing with, as increased complexity of motion necessarily must do, increased differentiation and complexity of substance. All the variety and evolutions of gaseous matter with their peculiar activities, functions and combinations have this second state or power of matter as their substratum; it is the basis also of that universal Prana or vital energy, starting from action, retention and reaction and culminating in organised consciousness, which we have seen to be so all-important an agent in the Vedic theory of the Cosmos. In this second power of matter a new property of material substance is evolved, touch or contact, which was not fully developed in pure ether owing to its extreme tenuity and primarily simplicity of substance. Seeking for a physical substance gaseous in nature, sensible by sound and contact, but without form and characterised chiefly by varied motion and an imperfect pervasiveness, the Rishis found it in Vayu, Wind or Air. Vayu therefore is the conventional term for the second condition of matter.

Evolved out of the pure gaseous state and moving in it is the third or pure igneous condition of matter, which is also called Tejah, light and heat energy. In the igneous stage pervasiveness becomes still less subtle, sensible motion no longer the paramount characteristic, but energy, especially formative energy attains full development and creation and destruction, formation and new-formation are at last in readiness. In addition to sound and contact matter has now evolved a third property, form, which could not be developed in pure Air owing to its insufficient density and the elusive vagueness and volatility of gaseous manifestations. The third power of matter is at the basis of all phenomena of light and heat and Prana by its aid so develops that birth and growth now become possible; for light and heat are the necessary conditions of animate life-development and in their absence we have the phenomenon of death or inert and inanimate existence: when the energy of light and heat departs from a man, says the Upanishad, then it is that Prana, the vital energy, retires into mind, his subtle or psychical part, and withdraws from the physical frame. The physical substance which seemed to the Rishis to typify the igneous state was Fire; for it is sensible by sound, contact and form and, less pervasive than air, is distinguished by the utmost energy of light and heat. Fire therefore is the conventional or symbolic name of the third power of matter.

Next upon the igneous state follows the liquid or fluid, less pervasive, less freely motional or energetic, and distinguishingly marked by a kind of compromise between fixity and volatility. In this state matter evolves a fourth property, taste. The liquid state is the substratum of all fluid forms and activities, and in its comparative fixity life-development finds its first possibility of a sufficiently stable medium. All life is gathered out of "the waters" and depends on the fluid principle within it for its very sustenance. Water as the most typical fluid, half volatile, half fixed, perceptible by sound, contact, form and taste, has given a symbolic name to the fourth condition of matter.

The solid state is the last to develop in this progression from tenuity to density, for in this state pervasiveness reaches its lowest expression and fixity predominates. It is the substratum of solid forms and bodies and the last necessity for the development of life; for it provides life with a fixed form or body in which can endure and work itself out and which it can develop into organism. The last new property of matter evolved in the solid state is odour; and since earth is the typical solid substance, containing all the five properties sound, contact, form, taste, and smell, Earth is the conventional name selected for the fifth and final power of matter.

These five elemental states are only to be found in their purity and with their characteristic qualities distinct and unblended in the world of subtle matter. The five elemental states of gross matter are impure; they are formed out of subtle matter by the combination of the five subtle elements in certain fixed proportions, that one being given the characteristic name of ether, air, fire, water, or earth in which the subtle ethereal, gaseous, igneous, fluid or solid element prevails overwhelmingly over the others. Even the last and subtlest condition to which gross matter can be reduced is not a final term; when realised into its constituents, the last term of gross matter disintegrates and matter reaches a stage at which many of the most urgent and inexorable laws of physics no longer operate. It is at this point where chemical analysis and reasoning can no longer follow Nature into her recesses that the Hindu system of Yoga by getting behind the five Pranas or gross vital breaths through which Life manifests in gross physical matter, is able to take up the pursuit and investigate the secrets of psychic existence in a subtler and freer world.

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