Human being

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“The animal has its consciousness held and imprisoned by the vital; and when it is ready the consciousness changes to the mental and the animal reincarnates as the human being. Some of our cats are ready for the human birth. In man that transition has taken place, he has crossed the border.
         But the ordinary man can hardly be said to have a soul or the psychic being. The soul is there but it is covered up and very much behind.”[1]


“What is the most effective means of awakening the psychic being?

But it is wide awake! And not only is it awake, but it acts, only you are not aware of it. It appears to you asleep because you don’t perceive it!
         Fundamentally, without this kind of inner will of the psychic being, I believe human beings would be quite dismal, dull, they would have an altogether animal life. Every gleam of aspiration is always the expression of a psychic influence. Without the presence of the psychic, without the psychic influence, there would never be any sense of progress or any will for progress.

Would there be a sense of beauty?

Yes. Perhaps not the highest sense of beauty, but in the vital one finds a complete sense of beauty and harmony. The beauty which is fundamental, profound, universal, constant belongs only to the psychic, but the sense of the beauty of form, of appearance, of colour, the educated, refined vital fully possesses.

And not love?

That depends on what you mean by “love”! There would not be divine love there, naturally, but all passions, attractions, desires exist in the vital. Only, the quality of these movements has been completely changed due to the descent and diffusion of the divine Consciousness in Matter. It has awakened the possibility of true love; otherwise, all those things which are taken for love, all passions and attractions and desires — the need of devouring — all that exists very well in the vital.”[2]


“It is not to be supposed that all humanity would rise in a block into the supermind; at first those only might attain to the highest or some intermediate height of the ascent whose inner evolution has fitted them for so great a change or who are raised by the direct touch of the Divine into its perfect light and power and bliss. The large mass of human beings might still remain for long content with a normal or only a partially illumined and uplifted human nature. But this would be itself a sufficiently radical change and initial transformation of earth-life; for the way would be open to all who have the will to rise, the supramental influence of the truth-consciousness would touch the earth-life and influence even its untransformed mass and a hope would be there and a promise eventually available to all which now only the few can share in or realise.”[3]


“God, Man, Nature, what are these three? Whence flow their divergences? To what ineffable union advances the ever-increasing sum of their contacts? Let us look beyond the hours and moments; let us tear down the hedge of the years and the concept-wall of centuries and millenniums and break out beyond the limits of our prison-house. For all things seek to concentrate our view on the temporal interests, conceptions and realisations of our humanity. We have to look beyond them to know that which they serve and represent. Nothing in the world can be understood by itself, but only by that which is beyond it. If we would know all, we must turn our gaze to that which is beyond all. That being known all else is comprehended.”[4]




  1. Evening Talks with Sri Aurobindo, p.457, “On the Gods and Asuras”, 1 June 1926
  2. Questions and Answers 1950-1951, p.164
  3. Essays in Philosophy and Yoga, p.538, “The Divine Body”
  4. Essays Divine and Human, p.141, “The Beginning and the End”


See also