{"id":113,"date":"2013-07-13T01:26:01","date_gmt":"2013-07-13T01:26:01","guid":{"rendered":"http:\/\/localhost\/?p=113"},"modified":"2013-07-13T01:26:01","modified_gmt":"2013-07-13T01:26:01","slug":"29-materialism-vol-16-the-supramental-manifestation-volume-16","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/16-the-supramental-manifestation-volume-16\/29-materialism-vol-16-the-supramental-manifestation-volume-16","title":{"rendered":"-29_Materialism.htm"},"content":{"rendered":"\n\n
\n


\nMaterialism<\/font>
\n<\/font><\/p>\n

<\/span><\/b><\/p>\n

\n <\/p>\n

\n
\n <\/font><\/span>                      
\n<\/font>
\n<\/span><\/span>M<\/font><\/span><\/b>ANY<\/font>
\nhard things have been said about materialism by those who have preferred to look
\nat life from above rather than below or who claim to live in the more luminous
\natmosphere of the idealistic mind or ether of the spiritual existence.
\nMaterialism has been credited with the creation of great evils, viewed even as
\nthe arch-image of a detestable transformation or the misleader guiding mankind
\nto an appalling catastrophe. Those whose temperament and imagination dally
\nlovingly with an idealised past, accuse it for the cultural, social, political
\nchanges which they abhor, regarding them as a disturbance – happily, they
\nbelieve, temporary – of eternal moral values and divinely ordained hierarchies.
\nThose, more numerous, who look beyond to the hope of a larger idealism and
\nhigher spirituality, proclaim in its decline and passing away a fortunate
\ndeliverance for the human spirit. World-wide strife and competition have been,
\nit is said, its fruits, war and the holocaust of terrible sacrifice in which
\nmankind has been squandering its strength, blood, treasure, – though these are
\nno new calamities, nor would it be safe to hope that they are the last of their
\nkind, – are pointed to as its nemesis or regarded as a funeral pyre it has
\nlighted for itself in whose cruel flame the errors and impurities it brought
\ninto existence are being burned to ashes. Science has been declared suspect as a
\nguide or instructor of mankind and bidden to remain parked within her proper
\nlimits, because she was for long the ally of the material view of existence, a
\nsuggester of atheism and agnosticism, a victory-bringer of materialism and
\nscepticism, the throne of their reign or pillar of their stability. Reason has
\nbeen challenged because rationalism and free-thought were appropriated as
\nsynonyms of materialistic thinking.<\/p>\n

<\/span><\/p>\n

         
\nAll
\nthis wealth of accusation may have and much of it has its truth. But most things
\nthat the human mind thus alternately trumpets and bans, are a double skein. They
\ncome to us with opposite faces, their good side and their bad, a dark aspect of<\/p>\n

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\nPage-245<\/p>\n

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\n
\n<\/div>\n

error
\nand a bright of truth; and it is as we look upon one or the other visage that we
\nswing to our extremes of opinion or else oscillate between them. Materialism may
\nnot be quite as dead as most would declare it to be; still held by a
\nconsiderable number of scientific workers, perhaps a majority, – and scientific
\nopinion is always a force both by its power of well-ascertained truth and its
\ncontinued service to humanity, – it constitutes even now the larger part of the
\nreal temper of action and life even where it is rejected as a set opinion. The
\nstrong impressions of the past are not so easily erased out of our human
\nmentality. But it is a fast receding force; other ideas and standpoints are
\ncrowding in and thrust it out from its remaining points of vantage. It will be
\nuseful before we say farewell to it, and that can now be done with safety, to
\nsee what it was that gave to it its strength, what it has left permanently
\nbehind it, and to adjust our new view-points to whatever stuff of truth may have
\nlain within it and lent it its force of applicability. Even we can look at it
\nwith an impartial sympathy, though only as a primary but lesser truth of our
\nactual being, – for it is all that, but no more than that, – and try to admit
\nand fix its just claims and values. We can now see too how it was bound to
\nescape from itself by the widening of the very frame of knowledge it has itself
\nconstructed.<\/p>\n

<\/span><\/p>\n

         
\nAdmit,
\n– for it is true, – that this age of which materialism was the portentous
\noffspring and in which it had figured first as petulant rebel and aggressive
\nthinker, then as a grave and strenuous preceptor of mankind, has been by no
\nmeans a period of mere error, calamity and degeneration, but rather a most
\npowerful creative epoch of humanity. Examine impartially its results. Not only
\nhas it immensely widened and filled in the knowledge of the race and accustomed
\nit to a great patience of research, scrupulosity, accuracy, – if it has done
\nthat only in one large sphere of inquiry, it has still prepared for the
\nextension of the same curiosity, intellectual rectitude, power for knowledge, to
\nother and higher fields, – not only has it with an unexampled force and richness
\nof invention brought and put into our hands, for much evil, but also for much
\ngood, discoveries, instruments, practical powers, conquests, conveniences which,
\nhowever we may declare their insufficiency for our highest interests, yet few<\/p>\n

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\nPage-246<\/p>\n

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\n
\n<\/div>\n

of
\nus would care to relinquish, but it has also, paradoxical as that might at first
\nseem, strengthened man’s idealism. On the whole, it has given him a kindlier
\nhope and humanised his nature. Tolerance is greater, liberty has increased,
\ncharity is more a matter of course; peace, if not yet practicable, is growing at
\nleast imaginable. Latterly the thought of the eighteenth century which
\npromulgated secularism has been much scouted and belittled, that of the
\nnineteenth which developed It, riddled with adverse criticism and overpassed.
\nStill they worshipped no mean godheads. Reason, science, progress, freedom,
\nhumanity were their idols, and which of these idols, if idols they are, would we
\nlike or ought we, if we are wise, to cast down into the mire or leave as poor
\nunworshipped relics on the wayside? If there are other and yet greater godheads
\nor if the visible forms adored were only clay or stone images or the rites void
\nof the inmost knowledge, yet has their cult been for us a preliminary initiation
\nand the long material sacrifice has prepared us for a greater religion.<\/p>\n

<\/span><\/p>\n

         
\nReason
\nis not the supreme light, but yet is it always a necessary light-bringer and
\nuntil it has been given its rights and allowed to judge and purify our first
\ninfrarational instincts, impulses, rash fervours, crude beliefs and blind
\nprejudgments, we are not altogether ready for the full unveiling of a greater
\ninner luminary. Science is a right knowledge, in the end only of processes, but
\nstill the knowledge of processes too is part of a total wisdom and essential to
\na wide and a clear approach towards the deeper Truth behind. If it has laboured
\nmainly in the physical field, if it has limited itself and bordered or
\novershadowed its light with a certain cloud of wilful ignorance, still one had
\nto begin this method somewhere and the physical field is the first, the nearest,
\nthe easiest for the kind and manner of inquiry undertaken. Ignorance of one side
\nof Truth or the choice of a partial ignorance or ignoring for better
\nconcentration on another side is often a necessity of our imperfect mental
\nnature. It is unfortunate if ignorance becomes dogmatic and denies what it has
\nrefused to examine, but still no permanent harm need have been done if this
\nwilled self-limitation is compelled to disappear when the occasion of its
\nutility is exhausted. Now that we have founded<\/p>\n

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\nPage-247<\/p>\n

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\n
\n<\/div>\n

rigorously
\nour knowledge of the physical, we can go forward with a much firmer step to a
\nmore open, secure and luminous repossession of mental and psychic knowledge.
\nEven spiritual truths are likely to gain from it, not a loftier or more
\npenetrating, – that is with difficulty possible, – but an ampler light and
\nfuller self-expression.<\/p>\n

<\/span><\/p>\n

         
\nProgress
\nis the very heart of the significance of human life, for it means our evolution
\ninto greater and richer being; and these ages by insisting on it, by forcing us
\nto recognise it as our aim and our necessity, by making impossible hereafter the
\nattempt to subsist in the dullness or the gross beatitude of a stationary
\nself-content, have done a priceless service to the earth-life and cleared the
\nways of heaven. Outward progress was the greater part of its aim and the inward
\nis the more essential, but the inward too is not complete if the outward is left
\nout of account. Even if the insistence of our progress fall for a time too
\nexclusively on growth in one field, still all movement forward is helpful and
\nmust end by giving a greater force and a larger meaning to our need of growth in
\ndeeper and higher provinces of our being. Freedom is a godhead whose greatness
\nonly the narrowly limited mind, the State-worshipper or the crank of reaction
\ncan now deny. No doubt, again, the essential is an inner freedom; but if without
\nthe inner realisation the outer attempt at liberty may prove at last a vain
\nthing, yet to pursue an inner liberty and perpetuate an outer slavery or to
\nrejoice in an isolated release and leave mankind to its chains was also an
\nanomaly that had to be exploded, a confined and too self-centred ideal. Humanity
\nis not the highest godhead; God is more than humanity; but in humanity too we
\nhave to find and to serve Him. The cult of humanity means an increasing
\nkindliness, tolerance, charity, helpfulness, solidarity, universality, unity,
\nfullness of individual and collective growth, and towards these things we are
\nadvancing much more rapidly than was possible in any previous age, if still with
\nsadly stumbling footsteps and some fierce relapses. The cult of our other human
\nselves within the cult of the Divine comes closer to us as our large ideal. To
\nhave brought even one of these things a step nearer, to have helped to settle
\nthem with whatever imperfect expression and formula in our minds,<\/p>\n

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\nPage-248<\/p>\n

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\n
\n<\/div>\n

to
\nhave accelerated our movement towards them are strong achievements, noble
\nservices.<\/p>\n

<\/span><\/p>\n

         
\nObjection
\ncan at once be made that all these great things have no connection with
\nmaterialism. The impulse towards them was of old standing and long active in the
\nhuman mind; the very principle of the humanitarianism which has been one of the
\nstriking developments of modern sentiment, was first brought out from our nature
\nand made prominent by religion, compassion and the love of man first intimately
\nand powerfully enforced by Christianity and Buddhism; if they have now a little
\ndeveloped, it is the natural expanding from seeds that had long been sown.
\nMaterialism was rather calculated to encourage opposite instincts; and the good
\nit favoured it limited, made arid, mechanised. If all these nobler things have
\ngrown and are breaking the bounds set to them, it is because man is fortunately
\ninconsistent and after a certain stage of our development cannot be really and
\nwholly materialistic; he needs ideals, ethical expansion, a closer emotional
\nfulfilment, and these needs he has tacked on to his development of materialistic
\nopinion and corrected its natural results by them. But the ideals themselves
\nwere taken from an anterior opinion and culture.<\/p>\n

<\/span><\/p>\n

 
\n This
\nis the truth, but not the whole truth. The old religious cultures were often
\nadmirable in the ensemble and always in some of their parts, but if they had not
\nbeen defective, they could neither have been so easily breached, nor would there
\nhave been the need of a secularist age to bring out the results the religions
\nhad sown. Their faults were those of a- certain narrowness and exclusive vision.
\nConcentrated, intense in their ideal and intensive in their effect, their
\nexpansive influence on the human mind was small. They isolated too much their
\naction in the individual, limited too narrowly the working of their ideals in
\nthe social order, tolerated, for instance, and even utilised for the ends of
\nChurch and creed an immense amount of cruelty and barbarism which were contrary
\nto the spirit and truth from which they had started. What they discouraged in
\nthe soul of the individual, they yet maintained in the action and the frame of
\nsociety, seemed hardly to conceive of a human order delivered from these blots.
\nThe depth and fervour of their aspiration had for its shadow a<\/p>\n

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\n
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want
\nof intellectual clarity, an obscurity which confused their working and baulked
\nthe expansion of their spiritual elements. They nourished too a core of
\nasceticism and hardly cared to believe in the definite amelioration of the
\nearth-life, despised by them as a downfall or a dolorous descent or imperfection
\nof the human spirit; or whatever earthly hope they admitted saw itself postponed
\nto the millennial end of things. A belief in the vanity of human life or of
\nexistence itself suited better the preoccupation with an aim beyond earth.
\nPerfection, ethical growth, liberation became individual ideals and figured too
\nmuch as an isolated preparation of the soul for the beyond. The social effect of
\nthe religious temperament, however potentially considerable, was cramped by
\nexcessive other-worldliness and distrust in the intellect accentuated to
\nobscurantism.<\/p>\n

<\/span><\/p>\n

         
\nThe
\nsecularist centuries weighed the balance down very much in the opposite
\ndirection. They turned the mind of the race wholly earthwards and manwards, but
\nby insisting on intellectual clarity, reason, justice, freedom, tolerance,
\nhumanity, by putting these forward and putting the progress of the race and its
\nperfectibility as an immediate rule for the earthly life to be constantly
\npressed towards and not shunting off the social ideal to doomsday to be
\nmiraculously effected by some last divine intervention and judgment, they
\ncleared the way for a collective advance. For they made these nobler
\npossibilities of mankind more imperative to the practical intelligence. If they
\nlost sight of heaven or missed the spiritual sense of the ideals they took over
\nfrom earlier ages, yet by this rational and practical insistence on them they
\ndrove them home to the thinking mind. Even their too mechanical turn developed
\nfrom a legitimate desire to find some means for making the effective working of
\nthese ideals a condition of the very structure of society. Materialism was only
\nthe extreme intellectual result of this earthward and human turn of the race
\nmind. It was an intellectual machinery used by the Time-spirit to secure for a
\ngood space the firm fixing of that exclusive turn of thought and endeavour, a
\nstrong rivet of opinion to hold the mind of man to it for as long as it might be
\nneeded. Man does need to develop firmly in all his earthly parts, to fortify and
\nperfect his body, his life, his outward-going mind, to take full possession of
\nthe earth<\/p>\n

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\nPage-250<\/p>\n

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his
\ndwelling-place, to know and utilise physical Nature, enrich his environment and
\nsatisfy by the aid of a generalised intelligence his evolving mental, vital and
\nphysical being. That is not all his need, but it is a great and initial part of
\nit and of human perfection. Its full meaning appears afterwards; for only in the
\nbeginning and in the appearance an impulse of his life, in the end and really it
\nwill be seen to have been a need of his soul, a preparing of fit instruments and
\nthe creating of a fit environment for a diviner life. He has been set here to
\nserve God’s ways upon earth and fulfil the Godhead in man and he must not
\ndespise earth or reject the basis given for the first powers and potentialities
\nof the Godhead. When his thought and aim have persisted too far in that
\ndirection, he need not complain if he is swung back for a time towards the other
\nextreme, to a negative or a positive, a covert or an open materialism. It is
\nNature’s violent way of setting right her own excess in him.<\/p>\n

<\/span><\/p>\n

         
\nBut
\nthe intellectual force of materialism comes from its response to a universal
\ntruth of existence. Our dominant opinions have always two forces behind them, a
\nneed of our nature and a truth of universal existence from which the need
\narises. We have the material and vital need because life in Matter is our actual
\nbasis, the earthward turn of our minds because earth is and was intended to be
\nthe foundation here for the workings of the Spirit. When indeed we scan with a
\nscrupulous intelligence the face that universal existence presents to us or
\nstudy where we are one with it or what in it all seems most universal and
\npermanent, the first answer we get is not spiritual but material. The seers of
\nthe Upanishads saw this with their penetrating vision and when they gave this
\nexpression of our first apparently complete, eventually insufficient view of
\nBeing, "Matter is the Brahman, from Matter all things are born, by Matter
\nthey exist, to Matter they return," they fixed the formula of universal
\ntruth of which all materialistic thought and physical science are a recognition,
\nan investigation, a filling in of its significant details, elucidations,
\njustifying phenomena and revelatory processes, the large universal comment of
\nNature upon a single text.<\/p>\n

<\/span><\/p>\n

 
\n Mark
\nthat it is the first fact of experience from which we start and up to a certain
\npoint an undeniable universal<\/p>\n

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\nPage-251<\/p>\n

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\n
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truth
\nof being. Matter surely is here our basis, the one thing that is and persists,
\nwhile life, mind, soul and all else appear in it as a secondary phenomenon, seem
\nsomehow to arise out of it, subsist by feeding upon it, – therefore the word
\nused in the Upanishads for Matter is annam,<\/i> food, – and collapse from our
\nview when it disappears. Apparently the existence of Matter is necessary to
\nthem, their existence does not appear to be one whit necessary to Matter. The
\nBeing does present himself at first with this face, inexorably, as if claiming
\nto be that and nothing else, insisting that his material base and its need shall
\nfirst be satisfied and, until that is done, grimly persistent with little or
\nwith no regard for our idealistic susceptibilities and caring nothing if he
\nbreaks through the delicate net of our moral, our aesthetic and our other finer
\nperceptions. They have the hope of their reign, but meanwhile this is the first
\nvisage of universal existence and we have not to hide our face from it any more
\nthan could Arjuna from the terrible figure of the Divine on the battlefield of
\nKurukshetra, or attempt to escape and evade it as Shiva, when there rose around
\nhim the many stupendous forms of the original Energy, fled from the vision of it
\nto this and that quarter, forgetful of his own godhead. We must look existence
\nin the face in whatever aspect it confronts us and be strong to find within as
\nwell as behind it the Divine.<\/p>\n

<\/span><\/p>\n

         
\nMaterialistic
\nscience had the courage to look at this universal truth with level eyes, to
\naccept it calmly as a starting-point and to inquire whether it was not after all
\nthe whole formula of universal being. Physical science must necessarily to its
\nown first view be materialistic, because so long as it deals with the physical,
\nit has for its own truth’s sake to be physical both in its standpoint and
\nmethod; it must interpret the material universe first in the language and tokens
\nof the material Brahman, because these are its primary and its general terms and
\nall others come second, subsequently, are a special syllabary. To follow a
\nself-indulgent course from the beginning would lead at once towards fancies and
\nfalsities. Initially, science is justified in resenting any call on it to
\nindulge in another kind of imagination and intuition. Anything that draws it out
\nof the circle of the phenomena of objects, as they are represented to the senses
\nand their instrumental<\/p>\n

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prolongations,
\nand away from the dealings of the reason with them by a rigorous testing of
\nexperience and experimentation, must distract it from its task and is
\ninadmissible. It cannot allow the bringing in of the human view of things; it
\nhas to interpret man in the terms of the cosmos, not the cosmos in the terms of
\nman. The too facile conclusion of the idealist that since things only exist as
\nknown to consciousness, they can exist only by consciousness and must be
\ncreations of the mind, has no meaning for it; it first has to inquire what
\nconsciousness is, whether it is not a result rather than a cause of Matter,
\ncoming into being, as it seems to do, only in the frame of a material
\ninconscient universe and apparently able to exist only on the condition that
\nthat has been previously established. Starting from Matter, science has to be at
\nleast hypothetically materialistic.<\/p>\n

<\/span><\/p>\n

         
\nWhen
\nthe action of the material principle, the first to organise itself, has been to
\nsome extent well understood, then can this science go on to consider what claim
\nto be quite other terms of our being, -life and mind. But first it is forced to
\nask itself whether both mind and life are not, as they seem to be, special
\nconsequences of the material evolution, themselves powers and movements of
\nMatter. After and if this explanation has failed to cover and to elucidate the
\nfacts, it can be more freely investigated whether they are not quite other
\nprinciples of being. Many philosophical questions arise, as, whether they have
\nentered into Matter and whence or were always in it, and if so, whether they are
\nfor ever less and subordinate in action or are in their essential power greater,
\nwhether they are contained in it only or really contain it, whether they are
\nsubsequent and dependent on its previous appearance or only that in their
\napparent organisation here but in real being and power anterior to it and Matter
\nitself dependent on the essential pre-existence of life and mind. A greater
\nquestion comes, whether mind itself is the last term or there is something
\nbeyond, whether soul is only an apparent result and phenomenon of the
\ninteraction of mind, life and body or we have here an independent term of our
\nbeing and of all being, greater, anterior, ultimate, all Matter containing and
\ncontained in a secret spiritual consciousness, spirit the first, last and
\neternal, the Alpha and the Omega, the OM. For experiential<\/p>\n

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\nPage-253<\/p>\n

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\n
\n<\/div>\n

philosophy
\neither Matter, Mind, Life or Spirit play be the Being, but none of these higher
\nprinciples can be made securely the basis of our thought against all
\nintellectual questioning until the materialistic hypothesis has first been given
\na chance and tested. That may in the end turn out to have been the use of the
\nmaterialistic investigation of the universe and its inquiry the greatest
\npossible service to the finality of the spiritual explanation of existence. In
\nany case, materialistic science and philosophy have been after all a great and
\naustere attempt to know dispassionately and to see impersonally. They have
\ndenied much that is being reaffirmed, but the denial was the condition of a
\nseverer effort of knowledge and it may be said of them, as the Upanishad says of
\nBhrigu, the son of Varuna, sa<\/i> tapas taptva annam brahmeti vyajanat.<\/i>
\n"He having practised austerity discovered that Matter was the
\nBrahman."<\/p>\n

<\/span><\/p>\n

         
\nThe
\ngates of escape by which a knowledge starting from materialism can get away from
\nits own self-immuring limitations, can here only be casually indicated. I may
\ntake another occasion to show how the possibility must become in eventual fact a
\nnecessity. Physical science has before its eye two eternal factors of existence,
\nMatter and Energy, and no others at all are needed in the account of its
\noperations. Mind dealing with the facts and relations of Matter and Energy, as
\nthey are arranged to the senses in experience and continuative experiment and
\nare analysed by the reason, would be a sufficient definition of physical
\nscience. Its first regard is on Matter as the one principle of being and on
\nEnergy only as a phenomenon of Matter; but in the end one questions whether it
\nis not the other way round, all things the action of Energy, and Matter only the
\nfield, body and instrument of her workings. The first view is quantitative and
\npurely mechanical, the second lets in a qualitative and a more spiritual
\nelement. We do not at once leap out of the materialistic circle, but we see an
\nopening in it which may widen into an outlet when, stirred by this suggestion,
\nwe look at life and mind not merely as a phenomenon in Matter but as energies
\nand see that they are quite other energies than the material, with their own
\npeculiar qualities, powers and workings. If indeed all action of life and mind
\ncould be reduced, as it was once hoped, to none but mate-<\/p>\n

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\n
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rial,
\nquantitative and mechanical, to mathematical, physiological and chemical terms,
\nthe opening would cease to be an ‘outlet; it would be choked. That attempt has
\nfailed and there is no sign of its ever being successful. Only a limited range
\nof the phenomena of life and mind could be satisfied by a purely bio-physical,
\npsycho-physical or bio-psychical explanation, and even if more could be dealt
\nwith by these data, still they would only have been accounted for on one side of
\ntheir mystery, the lower end. Life and Mind, like the Vedic Agni, have their two
\nextremities hidden in a secrecy, and we should by this way only have hold of the
\ntail-end: the head would still be mystic and secret. To know more we must have
\nstudied not only the actual or possible action of body and Matter on mind and
\nlife, but explored all the possible action of mind too on life and body; that
\nopens undreamed vistas. And there is always the vast field of the action of mind
\nin itself and on itself, which needs for its elucidation another, a mental, a
\npsychic science.<\/p>\n

<\/span><\/p>\n

         
\nHaving
\nexamined and explained Matter by physical methods and in the language of the
\nmaterial Brahman, – it is not really explained, but let that pass, – having
\nfailed to carry that way of knowledge into other fields beyond a narrow limit,
\nwe must then at least consent to scrutinise life and mind by methods appropriate
\nto them and explain their facts in the language and tokens of the vital and
\nmental Brahman. We may discover then where and how these tongues of the one
\nexistence render the same truth and throw light on each other’s phrases, and
\ndiscover too perhaps another, high, brilliant and revealing speech which may
\nshine out as the definitive all-explaining word. That can only be if we pursue
\nthese other sciences too in the same spirit as the physical, with a scrutiny,
\nnot only of their obvious and first actual phenomena, but of all the countless
\nuntested potentialities of mental and psychic energy, and with a free unlimited
\nexperimentation. We shall find out that their ranges of the unknown are immense.
\nWe shall perceive that until the possibilities of mind and spirit are better
\nexplored and their truths better known, we cannot yet pronounce the last
\nall-ensphering formula of universal existence. Very early in this process the
\nmaterialistic circle will be seen opening up on all its sides until it rapidly
\nbreaks up<\/p>\n

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\n
\n<\/div>\n

 and
\ndisappears. Adhering still to the essential rigorous method of science, though
\nnot to its purely physical instrumentation, scrutinising, experimenting, holding
\nnothing for established which cannot be scrupulously and universally verified,
\nwe shall still arrive at supraphysical certitudes. There are other means, there
\nare greater approaches, but this line of access too can lead to the one
\nuniversal Truth.<\/p>\n

<\/span><\/p>\n

         
\nThree
\nthings will remain from the labour of the secularist centuries; truth of the
\nphysical world and its importance, the scientific method of knowledge, – which
\nis to induce Nature and Being to reveal their own way of being and proceeding,
\nnot hastening to put upon them our own impositions of idea and imagination, adhy<\/span>\u00e3ropa, – and last, though very far from least, the truth and importance
\nof the earth life and the human endeavour, its evolutionary meaning. They will
\nremain, but will turn to an- other sense and disclose greater issues. Surer of
\nour hope and our labour, we shall see them all transformed into the light of a
\nvaster and more intimate world-knowledge and self-knowledge.<\/p>\n

<\/span><\/p>\n

\nPage-256<\/span>
\n 
\n<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Materialism                           MANY hard things have been said about materialism by those who have preferred to look at life from above rather than below…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-113","post","type-post","status-publish","format-standard","hentry","category-16-the-supramental-manifestation-volume-16","wpcat-5-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/113","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=113"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/113\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=113"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=113"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=113"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}