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.

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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 consciouness."
                                                                       - 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 inauguruation 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