At the Sri Aurobindo Ashram, The Mother, over time, has given spiritual names to nearly nine hundred flowers revealing their deepest aspiration.

This website is dedicated to present the significance of those flowers in the light of her vision and experience.


Origin of Flower Significances

Questions and Answers - The Mother

Life Sketch of The Mother and Sri Aurobindo

Excerpts from the Works of Sri Aurobindo and The Mother

The Mother's work with Flowers - By Richard Pearson 

The Collaboration of Nature - By Richard Pearson

The Collaboration of Nature by Richard Pearson

Editor's note

"A new world is born".

The Mother and Sri Aurobindo have worked ceaselessly to bring a new consciousness on earth, - the Supramental or Truth Consciousness.  It is now concretely present.

To collaborate with its action a big change is needed. The Integral Yoga is a help or a path on the way, leading and guiding our consciousness towards the perfection and transformation of our present being and nature.

The messages or spiritual significances of the flowers revealed by the Mother offer us the promise of beauty, the support to our aspiration, as well as the Grace, the blessing they embody, -- working in a subtle way. This leads us to a wider and deeper understanding of ourselves, of life and the world, and helps us to transform ourselves.

The Collaboration of Nature
“Life must blossom like a flower offering itself to the Divine” 
“Be like a flower. One must try to become like a flower: open, frank, equal, generous and kind. A flower is open to all that surrounds it: Nature, light, the rays of the sun, the wind, etc. It exerts a spontaneous influence on all that is around it. It radiates a joy and a beauty.
Avatar-the Supreme Manifested in a Body upon Earth (Nelumbo nucifera) pink lotus

Frankness, (Gerbera jamesonii)
It is frank: it hides nothing of its beauty, and lets it flow frankly out of itself. What is within, what is in its depths, it lets it come out so that everyone can see it.

It is equal: it has no preference.  Everyone can enjoy its beauty and its perfume, without rivalry. It is equal and the same for everybody. There is no difference, or anything whatsoever.

Then generous: without reserve or restriction, how it gives the mysterious beauty and the very own perfume of Nature. It sacrifices itself entirely for our pleasure, even its life it sacrifices to express this beauty and the secret of the things gathered within itself.

And then, kind: it has such tenderness; it is so sweet, so close to us, so loving; its presence fills us with joy; it is always cheerful and happy.

Happy is he who can exchange his qualities with the real qualities of the flowers. Try to cultivate in yourself their refined qualities.

I give you flowers so that you may develop the divine qualities they symbolise. They can directly transmit into the psychic all that they contain, pure, unalloyed.  They possess a very subtle and very deep power and influence. Do you understand? Now, it seems to me that you wish to become like a flower or cultivate these qualities. And, you know, each flower symbolises an aspect, an emanation, an aspiration and a progress in the evolution of the earth.”
Tenderness for the Divine  (Rosa chinensis)
“The fragrance of flowers is physical Nature’s offering to the Divine, her most subtle offering.”
“It’s largely the fragrances that have made me give flowers their significance. I find these studies quite interesting; it corresponds to something really true in Nature.”
“The movement of love is not limited to human beings and it is perhaps less distorted in other worlds than in the human.  Look at the flowers and trees. When the sun sets and all becomes silent, sit down for a moment and put yourself into communion with Nature: you will feel rising from the earth, from below the roots of the trees and mounting upward and coursing through their fibres up to the highest outstretching branches, the aspiration of an intense love and longing, — a longing for something that brings light and gives happiness, for the light that is gone and they wish to have back again. There is a yearning so pure and intense that if you can feel the movement in the trees, your own being too will go up in an ardent prayer for the peace and light and love that are not manifest here.”
Aspiration in the Physical for the Divine Love, (Russelia equisetiformis)
“The unselfish movement, uncalculating, is one of the most beautiful forms of psychic consciousness in the world.  But the higher one rises in the scale of mental activity, the rarer it becomes.

Psychic Power in Existence, (Hibiscus rosa-sinensis), medium sized pink flower
For with intelligence come all the skill and cleverness, and corruption, calculation. For instance, when a rose blossoms it does so spontaneously, for the joy of being beautiful, smelling sweet, expressing all its joy of living, and it does not calculate, it has nothing to gain out of it: it does so spontaneously, in the joy of being and living. Take a human being, well, apart from a very few exceptions, the moment his mind is active he tries to get some advantage out of his beauty and cleverness; he wants it to bring him something, either men’s admiration or even much more sordid gains yet. Consequently, from the psychic point of view, the rose is better than human beings.

Pure Sense of Beauty, (Ipomoea) light blue in colour
Only, if you climb a rung higher and consciously do what the rose does unconsciously, then it is much more beautiful. But it must be the same thing: a spontaneous flowering of beauty, uncalculating, simply for the joy of being. Little children have this at times (at times, not always). Unfortunately, under the influence of their parents and the environment, they learn to be calculating when yet very young.

But this kind of wish to gain by what one has or does is truly one of the ugliest things in the world.  It is one of the most widespread and has become so widespread, that it is almost spontaneous in man. Nothing can turn its back on the divine love more totally than that, that wish to calculate and profit.”
Do flowers love?
“This is their form of love, this blossoming. Certainly, when one sees a rose opening to the sun, it is like a need to give its beauty.  Only, for us, it is almost unintelligible, for they do not think about what they do. A human being always associates with everything he does this ability to see himself doing it, that is, to think about himself, think of himself doing it. Man knows that he is doing something. Animals don’t think.  It is not at all the same form of love. And flowers, so to speak, are not conscious: it is a spontaneous movement, not a consciousness that is conscious of itself, not at all. But it is a great Force which acts through all that, the great universal Consciousness and the great Force of universal love which makes all things blossom in beauty.

Love for the Divine, (Rose)
You know, crystals which are formed in matter already obey a movement of love; but this becomes quite perceptible in the vegetable kingdom, in the tree and plant. It is the need to grow to get more light. All these trees which are always growing higher — always growing, the smaller ones trying to catch up with the taller, the taller ones trying to climb yet higher; you put two plants side by side, they both try to find an orientation that gives them the maximum light possible — that is the need to grow to get more air, more light, more space.”
Perpetual Vitality, (Pine tree)
Have you never watched a forest with all its countless trees and plants simply struggling to catch the light-twisting and trying in a hundred possible ways just to be in the sun? That is precisely the feeling of aspiration in the physical — the urge, the movement, the push towards the light. Plants have more of it in their physical being than men. Their whole life is a worship of light. Light is of course the material symbol of the Divine, and the sun represents, under material conditions, the Supreme Consciousness. The plants have felt it quite distinct in their own simple, blind way. Their aspiration is intense, if you know how to become aware of it.”
Flowers teach us the charm of silence and also the self-giving that demands nothing in exchange.

Love of flowers is a valuable help for finding and uniting with the psychic.
Could you explain this more in detail?
Since flowers are the manifestation of the psychic in the vegetal kingdom, love of flowers would mean that one is drawn by the psychic vibration and consequently by the psychic in one’s own self.

When you are receptive to the psychic vibration, that puts you in a more intimate contact with the psychic in your own self. Perhaps the beauty of flowers too is a means used by Nature to awaken in human beings the attraction for the psychic.
What is the best way of opening ourselves to the deep influence of flowers?
It is to love them. If you can enter into psychic contact with them, then that would be perfect.
How can one enter into a psychic contact with flowers?
Psychic Soaring of Nature (Rose canina) light pink flower
When one is in conscious contact with one’s own psychic, one becomes aware of an impersonal psychic behind the whole creation and then, through this, one can enter into contact with flowers and know the psychic prayer they represent.
What is this impersonal psychic you spoke of?
By impersonal psychic I mean the psychic region which does not belong to any individual in particular—the psychic region which is in the creation, as air is in the earth’s atmosphere.
What is this psychic prayer that flowers represent?
The psychic, when it manifests in a plant, in the form of a flower, is in the form of a wordless prayer; it is the élan of the plant towards the Divine.

An Old Chaldean Legend

This is a story the Mother wrote on the pomegranate flower that does not give fruit.

Divine Love, (Pomegranate)
“Long ago, very long ago, in the desert land that is now Arabia, a divine being incarnated on earth to awaken it to the Supreme Love. As one would expect, he was persecuted by men, misunderstood, suspected, hunted after. Mortally wounded by his assailants, he wished to die alone, quietly, so that his work might be accomplished; and, pursued by them, he fled. Suddenly in the broad barren plain, a tiny bush of pomegranate appeared. The Saviour stole under its low branches in order to give up his body in peace; and at once the bush expanded miraculously, increased itself, widened, became deep and luxuriant in such a way that when the pursuers passed by they did not even suspect that the One whom they were chasing was hidden there, and they continued on their way.

While, drop by drop, the sacred blood fell, fertilising the soil, the bush covered itself with marvellous flowers, scarlet, enormous clusters of petals, innumerable drops of blood. These are the flowers that, for us, express and hold the Divine Love"

The Mother
(a short biography)

Mirra1 was her name and she was by nature “a very silent child.”  Her mother often told her, whenever she complained about the food or some other petty thing: “You know, you are born to realise the highest Ideal.”  And she sent her packing.  She was indeed a very matter-of-fact woman and in time proved quite right.

 Mirra, 7 years old
Mirra had clearly from childhood an awakened life, for she could sit by herself in her little chair and “look into things.”  At these times she often saw a beautiful light above her head and tried to bring it down!

Her sensitivity to plants began early. She enjoyed admiring maiden-hair ferns for hours when she was taken by her parents to certain friends of the family.

Later, at the age of twelve, she spent her free afternoons in the woods at Fontainebleau. Seated at the base of those old trees she could feel their vital strength and would come home refreshed and replenished by the quiet presence of those giant beings.

At the age of fifteen she went to study for several years at an art school in Paris. There, her artistic talent as well as a new sensibility and appreciation of beauty blossomed.  In fact, her motto throughout life was to study, to master herself and to become more conscious. However in her case, everything happened in her life naturally and often experiences came to her unsought.

Mirra was twenty-five when she went to Tlemcen in Algeria to study occultism with two great occultists, Max Théon and his wife Alma. All that we cannot see or touch, all the occult phenomena became clear and visible to her. It was during this period that she became aware too of the subtle power of flowers especially from Alma.

Sri Aurobindo
After an intense period of inner spiritual preparation, along with and its outer expression meeting with various groups of elite seekers and forward looking minds, she began, in 1912, to keep a diary of her inner experiences.  This was later published as “Prayers and Meditations of the Mother.” In it we find the most precious, inspiring and intimate contact with the Lord of her being and the Divine Mother upholding all.

In 1914 she came to Pondicherry and met Sri Aurobindo. She wrote in her diary: “It matters not if there are hundreds of beings plunged in the densest darkness.  He whom we saw yesterday is upon earth.  His presence is enough to prove that a day will come when darkness shall be transformed into light, when Thy reign shall be indeed established  upon earth.”

Cherry Blossoms
After a short stay she had to return to France and from there went to Japan.  During the four years she was there she lived ‘from marvel to marvel’, coming close to the beauty in Nature. In her diary, she writes of her communion with a cherry tree through a single flower.

She returned to Pondicherry for good in 1920 and lived as the other disciples. However, after some years Sri Aurobindo began addressing her as Mother instead of addressing her as Mirra. For he wrote: “We have from the beginning followed the same path and have had the same experiences and realisations.” In November, 1926, when he retired he gave the Mother the full charge of the day to day activities of the disciples. This was the actual beginning of the Ashram.’

All that was unique, beautiful, simple and sincere is what gave the Mother most joy. We do not know at what moment the offering of flowers became the way of expressing the disciple’s aspiration and love for the Mother. Of course, she herself set the example showing that subtle way of communion by offering to Sri Aurobindo a garland of jasmine (she called this flower purity) each evening. We know that in India flowers are always used for offering in religious ceremonies and in temples.

Love for the Divine, (Rose)
The disciple would offer her a flower expressing his love, devotion and surrender or to express an inner need. The Mother replied with a flower bearing her blessing and love. The Mother gave words to the aspiration of the psychic in each flower and formed a spiritual significance, or in simple terms, a message, which bore the force of consciousness for transformation. As she wrote: “When I give flowers I give states of consciousness.”

By the end of 1929 she had already given a spiritual name to more than a hundred flowers. The gardeners of the Ashram began growing as many flowers as possible and tried out growing many new ones too. The Mother was particularly fond of roses! They are named ‘Love for the Divine’. So the disciples began painting or embroidering flowers on fabric for the Mother’s use.

The Mother
The Ashram school began in 1943 as families with children were accepted by the Mother. Gradually she began to use French for the names of flowers. Besides the large flower plates, the Ashram artists made small painted cards with which the Mother played games with some of the children to teach them the significances of the flowers.

By 1953 Lizelle Raymond helped to compile all the names of the flowers named by the Mother. The book was titled “Le Rôole des Fleurs”. There were more than six hundred!

Here is an extract from Lizelle’s introduction:

Aspiration in the Physical (Ixora)
“The flower is the psychic consciousness of Nature expressing all that is both the highest and the humblest, as well as what is most precious and minute.”

The Ashram school grew and by 1952 became what is now the Sri Aurobindo International Centre of Education. Several new significances were given by the Mother, such as the “Thirst for Perfection” and the “The New World,” representing what she was bringing down, we believe, on the material plane.
Beauty of Supramental love (Hibiscus rosa-sinensis) salmon pink flower
Later, between 1964 and 1968, The Mother prepared to realize a long cherished dream: the founding of an international city to become the living embodiment of an actual human unity. It was to be called Auroville and situated near Pondicherry. For this “City of Dawn (Auroville)” the first flower she named was “Godhead.”

Quite a few other Hawaiian hibiscus were named for this new venture, such as “The spiritual beauty of Auroville,” afterwards renamed “The Power of Spiritual Beauty.” Quite aptly she named a little Star of Bethlehem the “Beauty in Collective Simplicity.”
Beauty in Collective Simplicity (Ornithogalum Umbellatum), white in colour
It was between 1970 and 1971 that the Mother revised all the names and added a short commentary for each flower. At that time she also replied to various questions, some of which are included in this text.

1 A name is a variant of Mira (Latin, Slavic, Hindi) and Miranda (Latin), meaning “wonderful; peace; prosperous; worthy of admiration”.

The Role of Flowers

Amongst all the offerings made to the Divine, the flower is the most subtle, and also the most mysterious; for, in its simplicity, it carries the vibrations of the akasha, the ethereal element itself, –that is, all that is most abstract, pure, and perfect. It is, above everything else, the form behind which is the sound, the all-powerful creative mantra. 

Moreover, the flower represents all the other elements of nature, of which it is a perfect synthesis: air, water, fire, earth; it also corresponds to the different senses of man, for it can be seen by its colour, smelt by its perfume, tasted by its honey, touched by the fingers which pluck it, and even heard by those who have enough patience and an ear subtle enough to perceive the unfolding of its petals. There are some flowers – the evening primrose, for instance – which open in a few minutes, and which one can see trembling on their stalk, so strong is the life vibration which seizes them at the time of their opening. 

The flower is the psychic consciousness of nature, expressing the highest and the lowest, the most precious and the most diminutive. It is a big non-revealed power. 

If the flower is the Name itself – each vibration of the sound having inscribed itself in the heart of the flower inside a triangle where it has taken shape –, it is also the Number expressed by its petals, by its stamens, by the sepals of its calyx. All its components have a precise significance: the familiar lotus with five petals is the “Supreme descended on earth,” whereas the gods created by man have a thousand-petalled lotus as a seat in his temples. The flower discloses to us psychic qualities much before we are able to see them for ourselves. Quite at hand, for instance, chrysanthemums symbolize energy; petunias stand for enthusiasm, phlox for skill in works, zinnias for endurance, etc. Other flowers speak more of soul qualities: the thoroughness of vervains, the wider and wider opening of barleries, the receptivity on all planes of gladioli, the surrender of hollyhocks, up to the ultimate goal of mystical life where the rose plays the crucial role of the meeting between the Divine and the worshipper, at the central point of the cross, where the unthinkable takes a form and is projected in the innumerable manifestation. The Rose always gives itself. It is at the same time the call of love for the Divine, and the abandon of the Divine who always gives himself unreservedly. All the mystics pluck roses in the secret garden of spiritual experience, and give them to us, a symbol of the quaternity, the necessary link without which there would be no intimacy between God and the worshipper.

* * *

The Mother has often been asked how she had given each flower its deeper significance. She sees it, whereas we don’t, in that point of unity where, from the captured lights, the flowers have taken birth with their exact significance. She knows what can be tangibly transferred of the extreme values, which are indeterminate on the positive as well as on the negative side. She has also often been asked “Why” and “How” she gives such and such flowers to certain disciples and not to others. The questions even go so far as to aim at piercing the mystery of what is transmitted by the given flower, or of what is hidden in the heart’s cave of the sadhak and ignored by himself. 

Here one enters into a symbolism where all explanations are good in order to say the following very simple thing: there is the impulse of the one who asks something or expects something and there is the answer or the gift, the granting. Between the two, the Mother is the instrument; she is “what acts”, remaining at the same time beyond all thinkable opposites, beyond all emotions that can be felt. The one who receives a flower receives a flower from her hands knows that it is a living mantra, which will act profoundly, at its time; all depends on the opening, on the sincerity, on the surrender of the one who delivers himself to the divine influence. There is here a process of transmutation, of stimulation, which is evident. The flower is the active agent which accomplishes the aim, because 

“the divine grace is acting, 
the hand which gives is love" 

The flower thus establishes a direct connection between the Mother who gives and the disciple who receives, or, inversely, between the disciple who offers and the Mother who accepts – in a language whose effectiveness comes from its expressing itself in silence. The mute message of the flower is neat, precise, often as sharp as a razor’s edge; but it can touch what must be touched without any words provoking revolts or absurd oppositions of the rebellious nature. All the flowers are beautiful, those symbolizing qualities to be acquired as well as those signifying obscurities to be overcome; for such aspects exist only in the objectivised relativity of the disciple who sees the road still to be covered and the point from which he started. At the very moment he receives the flowers they become for him literally the steps of the stairs of light he has to climb. The adjustment comes progressively, in the love of the Divine Mother, the creatrix of manifold forms, outside time’s measure because to the guru who helps in the transformation a day or a month are not so different in value. The only thing that counts is the hour of the awakening, the moment of the opening when the flower, however beautiful, disappears and only its sweet perfume remains. 

On the heights where the Mother gives power to the flowers, these mantric conceptions are indisputable; from there the importance of the flowers exchanged between the Mother and the disciples, as well as the understanding in which the flowers have their absolute value. 

Little children in the Ashram bring flowers to the Mother because they like them for their beauty; but very often they even play with the significances and they know quite well, in case of need, where to find the force or quality which they require. They come to Mother with the pure offerings in their hands, without their flowers getting suddenly charged with the secret desires of the soul, the heart or the body, with the subtle and often unconscious lies, as happens frequently with grown-ups. And the latter know it quite well! In the great family of disciples, the moving humility with which everyone prepares their bouquet before bringing it to the Mother is perhaps the most spontaneous expression of self-surrender, of aspiration materialised. A minute analysis, expressed by a flower, loses its harshness without losing its acuteness, for “what must be done will be done”, sooner or later, in one way or another. The flower is only a “bridge over the abyss” between inexpressible values. 

Early in the morning, each of the gardener-disciples brings to the flower-room a full basket of flowers plucked in the Ashram gardens. These are sorted with care. The stalks are cut, the leaves removed. The corollas are disposed according to their colour and size. The smallest details assume great importance at this “flower-fair” where the dealers give everything for nothing, with an affectionate patience, where the buyers have no money and bring a refined fastidiousness, for their psychic being must be satisfied above all. The children are in a hurry and anxious because the school bell is about to ring; the teachers, the workers, have a set time for beginning the daily task. Everybody, however has enough time to scrutinise the flowers offered to them, to examine each in detail, because one can never be too exact in expressing clearly...what is sill in the mounting aspiration ! The more so does it fall on the flower to crystallise this aspiration which seeks to shape itself, to be the rigorously exact figure of the chakra consciously or unconsciously evoked, of the Name itself in its form as rarefied as can be... 

 “This petal is shrunk,” a disciple says to the gardener; “this flower is pale, give me another. This morning I simply must have: joy in the vital and spiritual healing, it is very important...”.' And indeed it is very important. The offering of a flower sums up all that is implied in the traditional sacrifices which are now obsolete-be it a pair of doves or a white buffalo, the Vedic horse or the produce of the earth: cakes, honey, fruits and perfumes, water, salt or incense. There is “what is offered to the Divine”, and “what the Divine gives” in his turn to the beloved disciple as a token of alliance. Here in the Ashram, the flowers are the “Sign of the manifested Spirit”, the rainbow which fills the open hands, the promise of realisation in the supreme compassion. “The grass thrills with joy, the air quivers with light, the trees raise to the sky their ardent prayer, the singing of the birds becomes a canticle… The flowers bring with them the smile of the Divine...” (The Prayers and Meditations of the Mother.) 

The offerings have their altar – the Samadhi of Sri Aurobindo in the Ashram court-yard, a place of peace and Presence, of ardent communion between the Spirit and the form. Twice a day the variegated carpet of fresh flowers is laid anew, with a slightly raised centre where a design of scarlet pomegranate flowers make the emblem of two intercrossing triangles which is the seal of the Master. Also every morning the Mother receives a number of disciples who, day after day, are in need of her and of being at the heart of the direct teaching given by her, during the long period of inner work, difficult progress, deep transformation of the being. 

But this transformation can cover a much larger field; the flowers can become the sacrifice of an expanse covering the earth and growing universal. During the whole of the last World War and the two years which followed it, the Mother had all the flowers growing in the Ashram counted with minute accuracy, corolla by corolla, button by button and a meticulously drawn list was made. The disciples in groups, counted the flowers, thousands of each kind, with blind patience and perfect calm. Visitors used to join them at certain times of the year. In full baskets the flowers were brought to the Mother – a huge offering mute and secret, an ardent sacrifice of beauty to counterbalance the brutal delivery of Nature in one of her crisis of destruction. The neutralising Force was acting through the eternal smile of compassion; love was enveloping the dark night, love was answering the calls, calming down the pangs of what was being born and what was dying-huge sacrifice in the accomplishment of the Word. “All that comes from the Divine must return to the Divine.” Tears had become the perfume of offered flowers. 

* * * 

In the Ashram, three times a week, all the disciples, the children of the school and the visitors, pass in a file, before the Mother. This movement is called “the Blessings”. Some disciples bring to the Mother a tray covered with a mosaic of flowers, being sure that one of them will be handed back to them. Others hold a few flowers, enclosed in their joined hands as if in a cup. Others bring nothing at all. These latter are the wave of the river, the witnesses of the experience in its flow, the faithful and patient sadhaks who do not exteriorise their wishes because they know a deep inner quietude. They are the believers who know that the hour shall come. There are also in the file people who are passers-by of a day, who are urged by curiosity, and suddenly get stirred because they feel that something is happening which cannot be explained to them, which cannot be given to them. But they are seized by the beauty of the scene and by the tangible serenity which emanates from it. 

Usually, at “the Blessings”, the Mother gives the same flower to all, unless she has a special message to convey to someone. It is often a red hibiscus, a button which never opens, symbolising divine solicitude in its promise of blossoming; or the white flower of the jasmine tree signifying the psychological perfection which will be reached when all the parts of the being consent equally and are harmonised. 

Some disciples touch their foreheads with the flowers they receive, also their eyes, their lips and their heart. Others get away in a hurry, suddenly shy because her hand has touched them, her eyes have seen them. Mother has given, and she has received – she has created. 

* * *

The flowers have no other function in the Ashram but to convey a rigorous teaching of which none speaks because each one lives it according to his own measure, his own capacity. The language of the flowers, like that of the hieroglyphs, requires a key. This key is that of the most absolute sincerity which sooner or later draws the line between the things that belong to the imagination and the emotions, and those that belong to the spontaneous movement of the being itself when it cries out: “Lord, enlighten us, guide our steps, show us the way towards the realisation of Thy law.” There are many things to clear until the moment of the creative life kindles up. The first steps only can be escorted until the walking becomes more assured; afterwards it is a question of direct experience alone. There was a time – some twenty years ago – when Mother was writing mantric phrases with flowers for a very small number of disciples. These phrases are still meaningful, living, with the same intensity of aspiration; they can be landmarks on the path of integral yoga. 

But this teaching, essentially subjective and individual, must remain a harmony and an equilibrium in all its degrees. May the words which convey the effort of the whole being in travail, in full transformation, remain impregnated with the perfume of the flowers, with their beauty, and above all with the smile of the Mother who gives them, for that is as it should be. 

Lizelle Reymond 
(Translated from the French by Repiton Préneuf) 
(Reproduced from Mother India, February 1954 issue.)

Spiritual Significance of Flowers - The Mother

Flowers bring a touch of eternity, joy and beauty which lie beyond the sorrows and cares of the human world. According to The Mother, apart from the colour, fragrance, beauty of form and texture of a flower, there is something more - an aspiration, an emanation, an aspect, a psychic giving, wordless prayers of Nature and a progress in the evolution of the Earth. All these attributes together form the spiritual significance of a flower. A conscious and intimate relationship with flowers can give an experience of communion with the Divine and awakens the true consiousness in us. At the Sri Aurobindo Ashram, The Mother, over time, has given spiritual names to nearly nine hundred flowers revealing their deepest aspiration.

This website is dedicated to present all the significance of flowers in the light of her vision and experience.

The Spiritual Significance of Flowers: 

Identifying spiritual significance of a flower is not something which can be done by the mind. Here, She has described the process:

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.

Each flower has its special significance, hasn't it? 
Not as we understand it mentally. There is a mental projection when one gives a precise meaning to a flower. It may answer, vibrate to the touch of this projection, accept the meaning, but a flower has no equivalent of the mental consciousness. In the vegetable kingdom there is a beginning of the psychic, but there is no beginning of the mental consciousness. In animals it is different; mental life begins to form and for them things have a meaning. But in flowers it is rather like the movement of a little baby - it is neither a sensation nor a feeling, but something of both; it is a spontaneous movement, a very special vibration. So, if one is in contact with it, if one feels it, one gets an impression which may be translated by a thought. That is how I have given a meaning to flowers and plants - there is a kind of identification with the vibration, a perception of the quality it represents and, little by little, through a kind of approximation (sometimes this comes suddenly, occasionally it takes time), there is a coming together of these vibrations(which are of a vital-emotional order) and the vibration of the mental thought, and if there is a sufficient harmony, one has a direct perception of what the plant may signify……
(Read more Q & A related to flowers by the Mother here)

Even though all the significances were given by The Mother, Sri Aurobindo's touch is undoubtedly felt since the spiritual significances of the flowers correspond to His incisive psychological analysis of the different planes of consciousness and parts of our being.

Growing in contact with flowers is also a part of Integral Yoga since the Mother used flowers as a help in sadhana, teaching us how to master and transform our lower nature and realise the highest possibilities that await us. Love of flowers can help us to find our own psychic being, the Divine within us.

In that spirit let’s try to realise the deepest aspiration of flowers by loving them and growing in contact with them, and we can once more say to ourselves in a more perfect and luminous sense: “Blossom like a flower.”

Arrangement of Flowers

All the flowers in the website are arranged thematically on the basis of the Mother's flower-significances, these themes are then placed alphabetically.

A significance having multiple themes would appear under all those themes.
For example, Punica or Pomegranate flower which signifies 'Divine Love' would appear under the themes 'Divine' and 'Love'.

For each flower, the Mother's significance, her comment on the significance, the botanical name, the common name, the flower description and a photograph of the flower are presented.

Relevant quotations from the works of Sri Aurobindo and the Mother accompany many flower-significances as an aid to understanding them.


Money is the visible sign of a universal force, and this force in its manifestation on earth works on the vital and physical planes and is indispensable to the fullness of the outer life. In its origin and its true action it belongs to the Divine.

Money is not meant to make money, money is meant to make the earth ready for the advent of the new creation.

Money belongs to the one who spends it; that is an absolute law. You may pile up money, but it doesn’t belong to you until you spend it. Then you have the merit, the glory, the joy, the pleasure of spending it!…Money is not meant to generate money; money should generate an increase in production, an improvement in the conditions of life and a progress in human consciousness. This is its true use. What I call an improvement in consciousness, a progress in consciousness, is everything that education in all its forms can provide – not as it’s generally understood, but as we understand it here: education in art, education in … from the education of the body, from the most material progress, to the spiritual education and progress through yoga; the whole spectrum, everything that leads humanity towards its future realisation. Money should serve to augment that and to augment the material base for the earth’s progress, the best use of what the earth can give – its intelligent utilisation, not the utilisation that wastes and loses energies. The use that allows energies to be replenished.

Greed for Money
The surest way to diminish one’s consciousness and narrow one’s nature.

Ochna kirkii
Bird’s-eye bush, Mickey Mouse plant
Small glossy jet black oval fruits that protrude from waxy red sepals; borne in short panicles. A decorative woody shrub with narrow leathery leaves and delicate evanescent yellow flowers.

Photo Courtesy: Jen64
Photo Courtesy: Allan Henderson

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Delicate and harmonious, it gives elegance to life.

Centaurea cyanus
Cornflower, Blue-bottle, Bachelor's button
Small soft mildly fragrant semi-double compositae flowers composed of tiny tubular frilled ray florets in blue, purple, pink and white; borne singly. A slender annual herb with greyish cottony hairs on leaves.

Photo Courtesy:böhringer friedrich

Ideal of the New Creation (Ideal of Auroville)
The ideal should be progressive so that it can be realised in the future.

Hibiscus rosa-sinensis
Chinese hibiscus, Hawaiian hibiscus, Rose- of-China
Medium-sized single cup-shaped flower with delicately or heavily crinkled petals of violet mauve with nearly white edges and an intense pale mauve or violet centre.

Photo courtesy: Dinesh Valke

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Liberation signifies an emergence into the true spiritual nature of being where all action is the automatic self-expression of that truth and there can be nothing else.

Deep, intense, convincing, common to all who have overstepped a certain limit of the active mind-belt into the horizonless inner space, this is the great experience of liberation, the consciousness of something within us that is behind and outside of the universe and all its forms, interests, aims, events and happenings, calm, untouched, unconcerned, illimitable, immobile, free....

In the spiritual order of things, the higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us, because it is already there within us and calls for its release from the covering that conceals it in manifested Nature.

By physical liberation (liberation from Karma) one becomes the master of his destiny.
By vital liberation (liberation from desires) the personal will gets identified with the Divine Will.
By emotional liberation (liberation from suffering) one realises the supramental unity.
By mental liberation (liberation from ignorance) one obtains the mind of light and the gnostic consciousness.

The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul's freedom not tied down by the thousand ties and cares of the outward ignorant existence.

The disappearance of the ego.

Careya arborea
Large cream white flower with numerous red-tipped stamens. A conspicuous deciduous forest tree with large leaves.

Photo Courtesy: Himanshu Sarpotdar

Liberation in the Vital

Another result of conversion

Berrya cordifolia [Berrya ammonilla]
Small greenish brown papery six-winged seeds borne in large erect racemes above the leaves. A medium to large tree with tiny white flowers.

Photo Courtesy and Copyright:

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The Mother’s work with flowers by Richard Pearson

Richard Pearson is the editor of the book “Flowers and their messages”, the first book published by the ashram on spiritual significance of flowers.

In the article posted here, Richard shares his experiences of his association with The Mother, how significances of flowers started to evolve and about the work that underwent in bringing out the book "Flowers and Their Messages" under the guidance of the Mother.

This article was first published in the Collaboration journal (Aug 2009). A somewhat different version of this article originally appeared in the book 'The Golden Path', by Anie Nunnally.
I am very thankful to Richard and Larry Seidlitz, editor of Collaboration for letting me reproduce the essay here.

About Richard Pearson:
Richard was born in the north of England on 1 November 1934, in a Yorkshire town called Shepley. He was just eleven years old when he first came to the Sri Aurobindo Ashram with his father in 1946. He started to live in the ashram from then and studied in the ashram school.  For his higher studies, he did not leave the ashram upon Mother’s words but studied Botany in the ashram library. Later he served as a teacher in the Ashram school and as captain in the Physical education department. Today, he lives in the ashram and continues to offer his life in service to the Mother.
You can read more about him on the Collaboration website here.

The Mother’s work with flowers - by Richard Pearson
To see her was a summons to adore.
                —Sri Aurobindo, Savitri

When I first came to the Ashram what used to strike me most when we went “up” and entered one by one—whether department head or us children—was the array of flowers of all kinds arranged in trays or in vases on a shelf at the entrance of the Salon. The Mother would receive us just inside the open door at the top of the staircase that led from the Meditation Hall. This door is just opposite the door that sadhaks and visitors use nowadays for Darshan or to go to Sri Aurobindo’s Room.
And we could hear, while still standing on the steps waiting our turn to meet Her, “Lakshmi, give me ‘Victory!’ Lakshmi give me that flower!”
When we were in Her Presence, She would often choose a flower from a tray held for Her by Lakshmi, the “Queen of Roses” as the Mother called her—often not even looking at the tray but picking the flower while smiling and looking intently into our eyes . . . deep, so very deep!
Sri Aurobindo has reportedly written that “There are three ways of blessing of the Mother: by sight, by touch and through flowers. And it is through flowers that Her blessings are most effective.”
I don’t know what my friends would do with the flower She gave, but I would take it straight home and put it in a small bottle. Vases were less common in those days and if we did get a beautiful one from someone we would prefer to offer it to Her on our birthday with a flower of our choice.

It was a game I played with these flowers to kee them fresh as long as possible. It’s a past-time I still enjoy as it is both rewarding and often deeply instructive, rather indicative of my own aspiration or lack of loving understanding.
This was my first introduction to flowers; we received, besides ‘Victory’ (Allamanda), ‘Divine Solicitude’ (Malvaviscus drummondii) and even quite often ‘The Divine Presence’ (Rhoeo: Moses in the Cradle).

However, the most usual flower She gave at the morning blessings was the Champak: ‘Psychological Perfection.’ I believe also during ‘Children’s Darshan’ at around noon (nothing was really fixed, it depended on the Mother’s work), she would give either this flower or a little tomato or a toffee. She would give or throw to each of us children and the few teachers crowding in the Darshan Room. The inner Darshan door and both doors to Sri Aurobindo’s would be corridor closed, of course. During special Puja days She would quite often give the flower ‘Victory.’
For those familiar with the endless variety of Frangipani’s, I must specify that in those days the commonest flower was the small white one with the yellow center. We did receive too the white one with long separate or rounded petals on occasion (Plumeria obtusa), respectively ‘Integral Psychological Perfection’ and ‘Perfect Psychological Perfection.’

Since this flower is so important ‘psychologically,’ I will return at this point to a moment in time when I was not physically present. In 1929-30, She played flower games with a few sadhaks, who—like Nolini, Sethna, Amrita, Pavitra, and Champaklal, of course—were often upstairs working with Her. She would gather a few flowers in Her hand and ask each disciple to make a meaningful sentence using the significances She had given (in English in those days). The 100 odd such sentences recorded by Champaklal, that ever faithful and meticulously careful disciple who  respected every little thing used by the Mother or Sri Aurobindo and even preserved the Lord’s loose hair and nail clippings. Those flowers, listed not as names but as aids, guide-posts, indications of the paths, promises of the goal, show that the Mother’s work with flowers was already a “fait accompli,” an accomplished fact, soon after She took charge of the Ashram after 24 November 1926.

Here are two such flower messages: “Divine Solicitude is supporting you in the Disinterested Work through which you will attain Transformation. 23.9.1929,” and “Love the Victor will manifest when there will be established through the five-fold Psychological Perfection [this flower has five petals] the Love of the Physical Being for the Divine—and when through Loving Consecration [the earlier name for what She later called “Radha’s Consciousness”] there will be a complete Faithfulness to the Divine.” [There is noted below this message: “Five-fold psychological perfection: Sincerity, faith, devotion, aspiration, surrender.]
Much later, in fact, 30 years or more, when talking to the children (in French) about this flower, She described at length how sincerity (She put that first) was really a form of transparency, faith a manifestation of trust in the Divine, gratitude a true expression of devotion, aspiration the ardent symbol of courage, and perseverance the material form of endurance. And as you notice endurance and perseverance have come into the psychological perfection, what about Surrender? Well, when summing up in that talk, She says “Sri Aurobindo has said that surrender is the first and absolute condition of doing the yoga. So . . . this is not just one of the necessary qualities, it is the first condition . . . To do the Integral Yoga one must first resolve to surrender entirely to the Divine; there is no other way, this is the way. But after that one must have the five psychological virtues, five psychological perfections.”

Where did the first 100 flowers named by Mother come from in those early days? 
According to what I heard from my friend Jyotin-da, Mother was so fond of flowers that the old maxim of “beg, borrow or steal” was the method used to procure flowers for Mother to distribute! So with hurricane lantern, a stick and basket in hand, and a pair of nimble legs to climb over walls and run away when espied, our would-be gardeners went out by night or very early morning. Perhaps in those days of rigorous sadhana when you could not go for a walk or visit another sadhak without the Mother’s express permission the end justified the means. But when during one such “sortie” a sadhak who was not quick enough to jump the fence was caught and even put behind bars for the offence, the Mother decided that the time had come to develop gardens and gardening. One of the first gardens—Maret Garden—was called “Atul’s Garden” by the sadhaks for Atul, the very same person who went to prison, and who was put in charge! Those were the days when houses or gardens could be haunted by spirits up to some mischief. So dear Atul-da himself had to deal with some not-so-pleasant intruders! Incidentally, part of this garden had been used earlier by the washer people who had built several large tanks and an elaborate water drainage system. When filled with soil they have truly proved till this day to be very effective for growing annuals and even water plants.
After a few years, the town-people too really came to know of the Mother’s magical ways . . . of forcing “matter to express the spirit.” Once She had decided that flowers would be grown in our gardens, She encouraged gardeners to try out all sorts of new varieties of flowers and vegetables to the extent that when a flower and vegetable show was arranged at the Botanical Garden, the flowers and plants displayed by the Ashram created an overwhelming presence of beauty and joyous peace: the beauty and bliss and peace of the Divine Mother’s Grace!

Let us trace briefly at this point the Mother’s visible identification with Nature and with flowers. Even as a child She had experiences of the physical restoration of energy by the contact with Nature, which She described as occurring when lying flat on the grass in the woods. In Japan, after the intense years of inner growth and searching for unification and one-pointed surrender—as Her Prayers and Meditations amply and beautifully describe—we find from the beginning of 1917 how in that land of beauty and austere simplicity (she has  said “there is a great beauty in simplicity”), the seeds of the New World were already sown. She wrote how the cherry tree revealed its “current of azure force” and She became one with the tree that is one with all. She experienced the cherry blossoms radiating their divine presence and self-giving. The Mother’s heart burst forth in exaltation as she wrote:

March 31, 1917*
EACH time that a heart leaps at the touch of Thy divine breath, a little more beauty seems to be born upon the Earth, the air is embalmed with a sweet perfume, all becomes more friendly.
How great is Thy power, O Lord of all existences, that an atom of Thy joy is sufficient to efface so much darkness, so many sorrows and a single ray of Thy glory can light up thus the dullest pebble, illumine the blackest consciousness!
Thou hast heaped Thy favours upon me, Thou hast unveiled to me many secrets, Thou hast made me taste many unexpected and unhoped for joys, but no grace of Thine can be equal to this Thou grantest to me when a heart leaps at the touch of Thy divine breath. At these blessed hours all earth sings a hymn of gladness, the grasses shudder with pleasure, the air is vibrant with light, the trees lift towards heaven their most ardent prayer, the chant of the birds becomes a canticle, the waves of the sea billow with love, the smile of children tells of the infinite and the souls of men appear in their eyes.
Tell me, wilt Thou grant me the marvellous power to give birth to this dawn in expectant hearts, to awaken the consciousness of men to Thy sublime presence, and in this bare and sorrowful world awaken a little of Thy true Paradise? What happiness, what riches, what terrestrial powers can equal this wonderful gift!
O Lord, never have I implored Thee in vain, for that which speaks to Thee is Thyself in me.
Drop by drop Thou allowest to fall in a fertilising rain the living and redeeming flame of Thy almighty love. When these drops of eternal light descend softly on our world of obscure ignorance, one would say a rain upon earth of golden stars one by one from a sombre firmament.
All kneels in mute devotion before this ever-renewed miracle.
(Prayers and Meditations, 31 March 1917)

This is the feeling one felt when the Mother gave flowers on our birthday, the most special day—individually speaking—in the year! We saw Her several times that day, and each time we would receive a special bouquet or a flower or a garland and Her smile and Her Presence.
Most memorable perhaps—for how can one compare Beauty to Beauty,—was the simple meeting at night upstairs after the Blessings in the Meditation Hall. Her whiteness equaled by—rather matching—the Jasmine garland She held in Her hand! One was quite overwhelmed with fragrance and perfume, with sweetness, with Grace!

Flowers bring with them the smile of the Divine.
                                                   - The Mother

I grew up with Baudet, the donkey, Beauty the dog, and with Jalad-da, a simple, reserved yet lovable and dynamic dairyman. He took me out with him on his bullock cart (the trotting kind of bullock loathe to start yet really fast when returning home!). I wandered in the mornings in gardens or spent time with the gardeners: Jyotin-da, whose day began at three in the morning and who still used to write a line or two of poetry when he awoke at night!; with Parichand-da who never refused me anything I asked and who spent his free time reading Savitri or The Life Divine aloud to himself (This at a time when perhaps only a handful realised the infinity and the sublimity of this epic). There there was Jibon-da, Jyotin-da’s own student in the early days, who carried on his work at the Flower Room and who told me most of the flower names.
Yes, the Flower Room! It was once upon a time in the little store-room now used by the School near the Soup Table. It was here that my flower schooling began. I would just stand around as the flowers—in baskets covered with leaves and maybe a damp cloth and tied in neat bundles collected from the previous evening or early that day—would be taken out and arranged. Bouquets would be made for birthdays; special flowers would be carefully laid out in large brass trays to take to the Mother for Her to distribute. All this would be done on the floor. Jyotin-da, moving around and back and forth to the Ashram, Jibon-da squatting on a very low stool with his wooden sandals high enough to keep his feet dry. It was cool and refreshing and fragrant too. So I would ask, “What is this flower? What is that?” And so on, picking up slowly the name She gave.
Many were the stories Jyotin-da would tell. Let me tell this one since it was one that baffled him as he tried to fathom the Mother’s ways with her children.

He told me of a flower I had not seen though I knew the tree. It was in fact ‘Jerusalem Thorn’ (Parkinsonia aculeata) though I saw the formidable thorns only later. He had taken it several times to the Mother when he saw it bloom, near the Lake, I believe, but she had not given it any significance. It seems others had tried asking her too, but in vain. Now, it was during the very early days of Auroville even before the inaugural ceremony, I think, and there was young girl in her teens who had come to the Mother on her birthday and had brought these flowers and feathery leaves to her.
I was told that the Mother smiled as she took the flowers and exclaimed: “Oh, This is Lightness!” This girl, with lovely blond hair flowing over her shoulders, was studying to be a ballet dancer!
This reminds me of what Pavitra once asked me when I was enthusiastically trying to persuade him to ask the Mother about a particular significance: “Do you think the Mother gives the name for the flower, or for us?” At that moment I truly believed she gave names to flowers. But over the years and by the effect of experiences and such stories as I have just recounted, I really feel that it is both terrestrial and an individual gift of the Mother Divine!

The other two gardeners whom I came into contact with was first Nirmal-da, who grew both vegetables and flowers—vegetables for the Mother’s kitchen, flower plants for different houses as well as for the Library. When I was young, I could never understand one of his quaint habits: he would go at night to look at his plants and just stand by the flower or vegetable beds. Much later I fully sensed the contact he was experiencing, more tangible at night than by day!

Now I must tell something of Lakshmi. As in some fairy-tales we are told of a beautiful garden surrounded by a wall, such was the impression of Lakshmi’s garden. The door was always well shut, whether she was in or at the Ashram attending on the Mother when She gave flowers. But the flowering trees and shrubs grew a foot and a half apart and spread over the wall giving the most wonderful sight and fragrance—Queen of Roses she was indeed—for in that small garden, roses—all in pots, packed to the rim and with only as much place on the pathways for Lakshmi or her servant to pass between. Nobody visited her, she went nowhere except to the Ashram for the Mother, besides she had a little black Terrier, a dog who barked fiercely if you even came near the door!
Of course, I wanted to see inside but the first few times I asked her she closed the door in my face! Besides, I would never ask her on the road since she was either in a hurry to go to the Mother or in a hurry to go back to see her plants.
Little by little I won her confidence, but she would even after letting me in say: “What is there to see? All roses are gone!” (she meant upstairs to the Mother).
With the children who arrived with their parents after 1939, little by little a new energy was present in the Ashram. One of the first things the Mother did was to use the French name for flowers when talking with the few children who had now settled. By 1943 when the Ashram School officially opened, French became the language of instruction, as Mother would speak in French.
The greetings of Bonjour! and Bonne Fete! have defied time and space and even now from that a beautiful bond unites us with Her. Incidentally, Bon Anniversaire or Joyeux Anniversaire  is the usual French expression, but She preferred the short and sweet form.

It must be mentioned that the Mother encouraged all forms of art and handiwork—embroidery, painting, carpentry, leather work—all means of expressing beauty by consecrated service and work; consciousness obliging matter to obey the spirit! It may also be noted that there were only a handful of ashram artists in the beginning: Anil-Kumar, Jayantilal, Krishnalal, and Sanjivan; but young and old alike would take things for her to offer on their birthdays.

In 1952, I wrote my last letter in English to the Mother and she replied (in English) to my question of whether I could go for further studies in Botany to England. Her reply indicated that whereas I would find England satisfying intellectually, I would not find the kind of spiritual atmosphere present in the Ashram, and that to move out of this atmosphere would be a great risk for me of losing what I had gained.
 In 1953, Le Role des Fleurs was published, written by Lizelle Raymond, in which she collected 656 flowers and wrote the most beautiful introduction! This and the card indexes in four beautiful wooden boxes were my “treasure” with which in 1956 I began a small section of Natural History downstairs in the “Laboratoire” (of Physics and Chemistry). This is where I looked after wounded birds, baby squirrels, and took charge of a few boys who liked to come round and make things for the Mother on  their birthdays!
When I saw the book I found some mistakes in the botanical names and in the significances. I wrote to the Mother asking if I could work on a flower book that would contain all the names Mother had given. Mother said “Yes, this could be done.” This development began the new classification for the book Flowers and Their Messages, but was not completed until 1973. During this work, Pavitra sent messages to the Mother for me. He was another of my mentors. When I went to his room, as soon as I entered, I would feel that I was in the Mother’s room, so strong was her Force. In his presence I would feel the Presence of the Mother.
In 1964 began my life with Kailas and  soon after began the daily offering of a plate of flowers to the Mother and her blessing of flowers to us: a larger plate for Kailas and a smaller saucer for me. We would send flowers covered with a beautiful cloth. In the Indian tradition, when flowers are given to the guru, they should not be seen, touched nor smelled by anyone else. I used to press all the flowers she sent to us. The last flowers the Mother sent to me were a garland of ‘Devotion.’

"When I give them [flowers] I give you states of consciousness."
                                                                       - The Mother

The work on flowering plants started with great vigour with the first gardens of Auroville when Richard Eggenberger (later named Narad by the Mother) started the Nursery for the Matrimandir. After 1968, he collected many new varieties and built up the first of the Auroville gardens.
Incidentally, there was a period even before the inauguration of Auroville in 1968 when the Mother would give ‘Godhead,’ a cream-colored, single Hawiian hibiscus. After ‘Godhead,’ which she first called Auroville’s flower, she preferred to give another flower, ‘Beauty of Supramental Love,’ for those working in Auroville. She told me that the color of this flower was similar to the rich red of the soil of Auroville.

Later, other hibiscus flowers would come from the Nursery for the Mother and would be left at the Reception. Kailas and I would go and make a rough sketch, or if possible, paint these flowers before they went upstairs. Many hibiscus (17 to be exact) were given names for Auroville, such as ‘The Success of Auroville,’ ‘The Firmness of Auroville,’ ‘The Concentration of Auroville,’ etc.
When the ideas for the 12 gardens were being worked out by the Mother with Roger, I believe the Mother called me asking to bring them as many hibiscus flowers as I could. I believe I went on Tuesdays at 3 o’clock. Narad helped me. At the first meeting She explained that She wanted to choose a flower (hibiscus) for each of the 12 gardens: “We will choose…” mark her words. I was surprised. She knew everything I told her; but She smiled and said She had forgotten! I was touched at her modesty.
I must say that the biggest gift from the Mother for this work on flowers was the commentaries that she gave on the various flowers for the book Flowers and their Messages. The Mother would work on about five flowers a day at a fixed time. She gave them orally and they were checked the following day by Tara. These commentaries were done in 1970 and 1971, and were translated by Tehmi into English. Narad would come in the evening all the way from Auroville to help in the preparation of the book for the press. This was one of the early publications from Auropress. And now, after several editions since the first one in 1973, we prepare for a revised, rather enlarged edition. We are not only continuing to unfold and share more of the Mother’s work with flowers, but also we seek her help to contact that source of well-being natural to the flowers’ own state of receptivity with the feeling that this language of flowers is a totally new and deeply psychological experience. For it is certain that the Mother put a special force in each flower that she gave us and all depended on how receptive we were to that Action.

Answering with the flowers’ answer to the Sun
They gave themselves to her and asked no more. 
                —Sri Aurobindo, in Savitri