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“Aren’t the incidents of the Mahabharata and the Ramayana true?

True, in what sense? Whether it all really happened on earth like that? Hanuman and the monkeys and the?... (laughter) I can’t tell. I have the feeling that it is symbolical; that, for instance, when one speaks of Hanuman, this represents the evolutionary man, and Rama is the involutionary being, the one who comes from above. But...

What do you mean by the involutionary and evolutionary being?

The evolutionary being is the one that’s the continuation of the animals, and the other is a being from higher worlds who, when the earth was formed, materialised itself upon earth — it does not come from below, it has come from above. But in the evolutionary being there is that central light which is the origin of the psychic being, which will develop into the psychic being, and when the psychic being is fully formed, there is a moment when it can unite with a being from above which can incarnate in it. So this being from above which descends into a psychic being is an involutionary being — a being of the Overmind plane or from elsewhere.”[1]

“For Man is a son of the Manu and is assigned his place in Div & Pradiv, in Heaven & in the Swargabhumis. Thence he descends to earth and thither from earth he returns. [...] When the human body is ready, then he descends upon earth and occupies it. He is not a native of earth, nor does he evolve out of the animal. His manifestation in animal form is always a partial incarnation”[2]

“The animal develops the tribe life, the pack or clan life, the family life. He develops chitta, manas, the rudiments of reason. Then only man appears.
         How does he appear? Prajapati manifests as Vishnu Upendra incarnate in the animal or Pashu in whom the four Manus have already manifested themselves, and the first human creature who appears is, in this Kalpa, the Vanara, not the animal Ape, but man with the Ape nature. His satya yuga is the first Paradise, for man begins with the Satya Yuga, begins with a perfected type, not a rudimentary type. The animal forms a perfect type for the human Pashu and then only a Manuputra or Manu, a human, a true mental soul, enters into existence upon earth, with the full blaze of a perfect animal-human mentality in the animal form.
         These are man’s beginnings. He rises by the descent of ever higher types of Manu from the Bhuvarloka, first he is Pashu, then Pishacha, then Pramatha, then Rakshasa, then Asura, then Deva, then Siddha. So he ascends the ladder of his own being towards the Sat Purusha.”[3]

See also