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(Medhananda:) “Even if we consider only physical lineage, in each of your cells every one of your ancestors, animal and human, is present. And for the vital being this is even more true, and more complicated. Ancient and primitive peoples have always seen our vital being as an animal. All those legends about animals that speak, that have a king, refer to this occult truth. Our vital being holds all the animal virtues – ‘virtues’ in the sense of forces of knowledge. The strength of the lion, the wisdom of the elephant, all that is within us. There is not a single psychological movement an animal can make that is not also in man.”[1]

“What is “the heavenly archetype of the lotus”?
[In the passage: “The superconscient, not the subconscient, is the true fountain of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.”][2]

It means the primal idea of the lotus.
         Each thing that is expressed physically was conceived somewhere before being realised materially.
         There is an entire world which is the world of the fashioners, where all conceptions are made. And this world is very high, much higher than all the worlds of the mind; and from there these formations, these creations, these types which have been conceived by the fashioners come down and are expressed in physical realisations. And there is always a great distance between the perfection of the idea and what is materialised. Very often the materialised things are like caricatures in comparison with the primal idea. This is what he calls the archetype. This takes place in worlds... not always the same ones, it depends on the things; but for many things in the physical, the primal ideas, these archetypes, were in what Sri Aurobindo calls the Overmind.
         But there is a still higher domain than this where the origins are still purer, and if one reaches this, attains this, one finds the absolutely pure types of what is manifested upon earth. And then it is very interesting to compare, to see to what an extent earthly creation is a frightful distortion. And moreover, it is only when one can reach these regions and see the reality of things in their essence that one can work with knowledge to transform them here; otherwise on what can we take our stand to conceive a better world, more perfect, more beautiful than the existing one? It can’t be on our imagination which is itself something very poor and very material. But if one can enter that consciousness, rise right up to these higher worlds of creation, then with this in one’s consciousness one can work at making material things take their real form.”[3]

See also