Skip to main content

A synthesis of Savitri and Theosophy - Painting No 17

"Earth’s grain that needs the sap of pleasure and tears

Rejected the undying rapture’s boon:

Offered to the daughter of infinity

Her passion-flower of love and doom she gave."


Sri Aurobindo writes that Earth's grain compared to a wood grain (lines marking the rise of sap or life-blood of a tree over a long period) needs sap of pleasure and tears or the duality of extreme passions to nourish itself. This is how the earth's life kingdoms have evolved over a long period of time as taught by Blavatsky and to quote from one of her (masters) letter:  


"Earth is the battle ground of moral no less than of physical forces; and the boisterousness of animal passions under the stimulus of the rude energies of the lower group of etheric agents, always tends to quench spirituality. What else could one expect of men so nearly related to the lower kingdom from which they evolved? True also, our numbers are just now diminishing but this is because, as I have said, we are of the human race, subject to its cyclic impulse and powerless to turn that back upon itself."- First Letter of KH to A.O.Hume.

"The Third Race was pre‐eminently the bright shadow, at first, of the gods, whom tradition exiles on Earth after the allegorical war in Heaven; which became still more allegorical on Earth, for it was the war between spirit and matter. This war will last till the inner and divine man adjusts his outer terrestrial self to his own spiritual nature. Till then the dark and fierce passions of the former will be at eternal feud with his master, the Divine Man. But the animal will be tamed one day, because its nature will be changed, and harmony will reign once more between the two as before the ʺFall,ʺ when even mortal man was created by the Elements and was not born." - The Secret Doctrine Volume 2.


Therefore the Earth's nature says 'no' to the blessing of undying rapture of eternal bliss which Savitri offers. Instead it gives back to the daughter of infinity, Savitri the passionate polar opposite experiences of love and suffering, doom and death. Huta paints the passion-flowers in two contrasting shades denoting the duality being offered to her.



From Narad's(Richard Eggenberger, a disciple of The Mother) blog:


The Passion flower is replete with symbolical stories from both the East and the West.


In Christian symbolism the tendrils are likened to the whips that scourged Christ, the numerous radial filaments representing the Crown of Thorns, the three stigmas, the three nails and the five anthers below, the five wounds.


In India the blue passion flower is called Krishnakamala in Karnataka and Maharashtra, while in Uttar Pradesh and generally north it is colloquially called "Paanch Paandav". The structure of the flower with its five anthers represents the five Pandavas, with Krishna at the centre, the numerous filaments being the opposing hundred at the edges. The colour blue is associated with Krishna's aura.


Images : Painting no 17, Illustrations of Wood grain and Passion flower 


Passiflora L. Incarnata Xcincinnata 'Incense', Passifloraceae. Passion flower:


Spiritual Significance: Silence, The ideal condition for progress. Rich, profound, multiple.


- The Mother.





Comments

Post a Comment

Popular posts from this blog

Aphorisms as seed-thoughts

 Subsequent to our discussion on seed-thoughts, another great example of seed-thouht I think is an aphorism. The complete agni-yoga series of books by Roerichs are aphorisms of Ethical living (and give Ray 1 flavour of fiery will to the yoga of synthesis). Similarly the temple aphorisms of Francia A. La Due give a Ray 5 flavour of occult science to the works of H.P. Blavatsky and William Q. Judge. We quote those aphorims (as seed-thoughts) from temple teachings of Master H. (with his image):  "Days come and days go, but if thou watchest thou shalt see: THE LOAD thou hast laid on the heart of a friend will God transfer to thine own heart; heavy as it presses on the heart of thy friend, heavier will it press on thine own heart in the days to come. THE STONE thou hast cast from the path of the blind will smite the adder lying in wait for thee. THE WEIGHT thou hast clamped on the feet of another will drag thine own feet into Hadean desolation. THE SHELTER thou hast given the wayfa...
Post a Comment
Read more

Esoteric astrology & psychology of Alexander Grothendieck part 1

A disciple from the inner ashram of Hilarion (Ray 5) I am trying to discern here energetic (seven rays) pattern in Grothendieck's esoterically challenging life through perspectives offered by Esoteric Astrology, Psychology and the Science of Seven Rays. The exoteric life details of this great disciple can be found on Grothendieck Circle Website, which will be the reference for the exoteric facts of this post. 1. Grothendieck (born in Germany) remained stateless throughout his life but choose to settle in a country (France) whose Soul Ray is fifth and Personality ray is Third reflecting his estimated ray profile through my research. 2. I hypothesize that Grothendieck subconsciously responded to energies from the Avatar of Synthesis by influencing the work of Saunders Maclane giving rise to a foundational branch (although he didn't give first definition of a category) of Mathematics called Category theory which is precisely the synthesis of entire mathematics (not yet fully ackno...
Post a Comment
Read more

The Yoga of Synthesis Diary Leaves 4

 Album The Yoga of Synthesis  Dated 22 January 2025 The Yoga Sutras of Patanjali give us four stages of meditation and when applied on symbols we find: 1. First, as the form is pondered upon, the realisation begins to dawn that it is but a symbol of an inner reality. 2. Second, there is a recognition of the quality or nature of the form—its subjective energy, the quality of the force that seems to flow through it, the emotion that the symbol arouses. 3. Third, as we concentrate on considering the quality, we arrive next at the purpose, the motive, and the idea that the symbol has held concealed. 4. Fourth, in the final stage of identification, one becomes at one with the symbol; one shares its quality; one participates in its purpose, and through these stages one arrives at a unity with the creator of the form. When applied to the four symbols (of Helena Blavatsky, Sri Aurobindo and The Mother, Alice Bailey, and the category-theoretic model of Cause-Meaning/Quality-Effect), we...
Post a Comment
Read more