{"id":149,"date":"2013-07-13T01:26:13","date_gmt":"2013-07-13T01:26:13","guid":{"rendered":"http:\/\/localhost\/?p=149"},"modified":"2013-07-13T01:26:13","modified_gmt":"2013-07-13T01:26:13","slug":"22-the-terrestrial-law-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\/22-the-terrestrial-law-vol-16-the-supramental-manifestation-volume-16","title":{"rendered":"-22_The Terrestrial Law.htm"},"content":{"rendered":"\n\n
\n


\nThe
\nTerrestrial Law<\/font> <\/font><\/p>\n

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

\n <\/p>\n

\n
\n <\/span>                      
\n<\/span><\/span>A<\/span><\/b> CONSIDERATION of the lines of Karma ought certainly to begin with a study of the
\naction of the world as it is, as a whole, however contrary it may be to the rule
\nor to the desire of our moral or our intellectual reason, and to see if we
\ncannot find in its own facts its own explanation. If the actual truth of the
\nworld breaks out from the too rigid cadres our moral sense or our intelligence
\nwould like to see imposed on the freely or the inevitably self-determining
\nmovement of the Infinite, on the immeasurable largeness of his being or the
\nmighty complexities of his will, it is very likely that that is because our
\nmoral sense and our intellect, since they are mental and human, are too narrow
\nto understand or to bind him. Any shifting of the base of the problem by which
\nwe get out of the difficulty, impose our limits on what overpasses us and compel
\nGod to be even as ourselves, may very well be an evasion and an intellectual
\ndevice and not the way of truth. The problem of knowledge is, after all, this,
\nto reflect the movements of the Infinite and see, and not to force it into a
\nmould prepared for it by our intelligence.<\/p>\n

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

         
\nThe
\nordinary idea of Karma follows this latter unsound method. The world we see is
\nto our notions, if not immoral, yet non-moral and contradictory to our idea of
\nwhat it should be. Therefore we go behind it, discover that this earth life is
\nnot all, erect anew there our moral rule and rejoice to find that, after all,
\nthe universe does obey our human conceptions and therefore all is well. The
\nmysterious conflict, the Manichean struggle, the inextricable tangle here of
\ngood and evil is not cured or accounted for, but we say that at least the good
\nand the evil are justly dealt with according to their kind, this duly rewarded
\nand that duly punished in other worlds or other births, there is therefore a
\ndominant moral law and we may cherish a faith that the good will prevail,
\nAhuramazda conquer and not Ahriman, and on the whole all is as it should be. Or
\nif not, if the tangle is inextricable, if this world is evil or existence itself
\nan enormous mistake \u2013 as<\/p>\n

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

\nPage
\n\u2013 179<\/font> <\/font><\/p>\n

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

\n
\n<\/div>\n

it
\nmust be, man is inclined to think, if it does not suit his desires and
\nconceptions, – then at least I individually by satisfying the moral law may get
\nout of the tangle away to the pleasures of a better world or to the bodiless and
\nmindless peace of Nirvana.<\/p>\n

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

       
\nBut
\nthe question is whether this is not a rather childish and impatient mood and
\nwhether these solutions come anywhere near solving the whole complexity of the
\nproblem. Let us grant that a dominant moral law governs, not action, – for that
\nis either free or, if not free, compelled to be of all kinds, – but the result
\nof action in the world and that a supreme good will work itself out in the end.
\nThe difficulty remains why that good should use evil as one and almost the chief
\nof its means or the dominant moral law, sovereign, unescapable, categorical,
\nimperative, the practical governor, if not the reason of our existence, should
\nbe compelled to fulfil itself through so much that is immoral and by the agency
\nof a non-moral force, through hen on earth and hell beyond, through petty
\ncruelty of punishment and huge fury of avenging calamity, through an
\nimmeasurable and, as it seems, never ending sequence of pain and suffering and
\ntorture. It must surely be because there are other things in the Infinite and
\ntherefore other laws and forces here and of these the moral law, however great
\nand sovereign to itself, has to take account and is compelled to accommodate its
\nown lines to their curve of movement. And if that is so our plain course, if we
\nare to see the true connections, is to begin by studying the separate law and
\nclaim of these other forces: for till it is done we cannot know rightly how they
\nact upon and condition or are acted upon and utilised by any moral rule that we
\nmay distinguish intervening in the complex of the world action. And first let us
\nlook at the terrestrial law as it is apart from any question of rebirth, the
\njoining, the play, the rule, the intention of the forces here: for it may be
\nthat the whole principle is already there and that rebirth does not so much
\ncorrect or change as complete its significance.<\/p>\n

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

         
\nBut
\non earth the first energy is the physical; the lines of the physical energy
\ncreating the forms, deploying the forces of the material universe are the first
\napparent conditions of our birth and create the practical basis and the original
\nmould of our earthly existence. And what is the law of this first energy,<\/p>\n

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

\nPage
\n\u2013 180<\/font> <\/font><\/p>\n

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

\n
\n<\/div>\n

its
\nself-nature, Swabhava and Swadharma? It is evidently not moral in the human
\nsense of the word: the elemental gods of the physical universe know nothing
\nabout ethical distinctions, but only the bare literal rule of energy, the right
\ntrack and circuit of the movement of a force, its right action and reaction, the
\njust result of its operation. There is no morality, no hesitation of conscience
\nin our or the world’s elements. The fire is no respecter of persons and if the
\nsaint or the thinker is cast into it, it will not spare his body. The sea, the
\nstorm-wind, the rock on which the ship drives do not ask whether the just man
\ndrowned in the waters deserved his fate. If there is a divine or a cosmic
\njustice that works in these cruelties, if the lightning that strikes impartially
\ntree or beast or man, is, – but it would appear in the case of the man alone,
\nfor the rest is accident, – the sword of God or the instrument of Karma, if the
\ndestruction wrought by the volcano, the typhoon or the earthquake is a
\npunishment for the sins of the community or individually of the sins in a past
\nlife of each man there that suffers or perishes, at least the natural forces
\nknow it not and care nothing about it and rather they conceal from us in the
\nblind impartiality of their rage all evidence of any such intention. The sun
\nshines and the rain falls on the just and the unjust alike; the beneficence and
\nthe maleficence of Nature, the gracious and dreadful Mother, her beauty and
\nterror, her utility and her danger are bestowed and inflicted without favour or
\ndisfavour on all her children and the good man is no more her favourite than the
\nsinner. If a law of moral punishment is imposed through the action of her
\nphysical forces, it must be by a Will from above her or a Force acting unknown
\nto her in her inconscient bosom.<\/p>\n

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

         
\nBut
\nsuch a Will could not be itself that of a moral Being ethical after the
\n<\/span>conceptions
\nof man, – unless indeed if resembled man in his most coldly pitiless and savage
\nmoral reason or unreason. For its action involves terrors of punishment that
\nwould be abhorred as atrocities in an all-powerful human ruler and could not be
\nother than monstrous in a moral Divine Ruler. A personal God so acting would be
\na Jehovah-Moloch, a merciless and unrighteous demander of righteousness and
\nmercy. On the other hand, an inconscient Force mechanically executing an eternal
\nethical rule without an author or mover would be a<\/p>\n

\nPage-181<\/font>
\n<\/font><\/p>\n

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

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

paradox:
\nfor morality is a creation of conscious mind; an inconscient machinery could
\nhave no idea of good and evil, no moral intention or significance. An impersonal
\nor omni-personal conscious Will or Spirit in the universe could well enact such
\na law and assure its execution, but must then be, although imposing on us good
\nand evil and their results, itself beyond good and evil. And what is this but to
\nsay that the universal Being escapes from our ethical limitations and is a
\nsupramoral, appearing to us here in physical Nature as an inframoral, Infinite?<\/p>\n

     <\/span>    
\nNow
\nthat a conscious Infinite is there in physical Nature, we are assured by every
\nsign, though it is a consciousness not made or limited like ours. All her
\nconstructions and motions are those of an illimitable intuitive wisdom too great
\nand spontaneous and mysteriously self-effective to be described as an
\nintelligence, of a Power and Will working for Time in eternity with an
\ninevitable and forecasting movement in each of its steps, even in those steps
\nthat in their outward or superficial impetus seem to us inconscient. And as
\nthere is in her this greater consciousness and greater power, so too there is an
\nillimitable Spirit of harmony and beauty in her constructions that never fails
\nher, though its works are not limited by our aesthetic canons. An infinite
\nhedonism too is there, an illimitable Spirit of delight, of which we become
\naware when we enter into impersonal unity with her; and even as that in her
\nwhich is terrible is a part of her beauty, that in her which is dangerous,
\ncruel, destructive is a part of her delight, her universal Ananda. If then all
\nelse in us, our intelligence, our dynamic and volitional, our aesthetic, our
\nhedonistic being, when they regard the physical universe, feel intuitively the
\nsatisfaction in it of something great and illimitable but still mysteriously of
\ntheir own kind, must not our moral sense, our sense of Right, find too there the
\nsatisfaction of something of which it is itself the reflection? An intuitive
\nperception of this kind is at the root of our demand for a moral order in the
\nuniverse. Yes, but here too our partial conceptions, our own moral canons are
\nnot sufficient; this is a greater and illimitable Right, not bound to the
\nethical formula, and its first principle is that each thing should observe the
\nlaw of its own energy and each energy move in its own lines in the total scheme
\nand fulfil its own<\/span>\n<\/p>\n

\nPage-182<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

function
\nand make its own returns. The physical law is the right and justice, the duty,
\nthe ought of the physical world. The godhead of Fire in the Upanishad,
\nquestioned by the Spirit, \u201cWhat is the power in thee?\u201d makes answer, \u201cThis
\nis my power that whatever is cast to me, I burn,\u201d and a similar answer is made
\nby each physical thing to the question of the life and the mind. It observes the
\nlines of its physical energy and is concerned with no other law or justice. No
\nlaw of Karma, the moral law included, could exist, if there were not to begin
\nwith this principle as the first foundation of order.<\/p>\n

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

     <\/span>    
\nWhat
\nthen is the relation of man to this physical Nature, man this soul intervening
\nin and physically born of her in a body subjected to her law of action? what his
\nfunction as something that is yet more than her, a life and a mind and a Spirit?
\nwhat his Swabhava, his Swadharma? First, he owes to her a mechanical obedience
\nof which she herself working in his body takes care: but also, as a soul
\nevolving the power of consciousness secret in her, his business is to know and
\nto use her law and even in knowing and using it to transcend her more material
\nlimit, habit, purpose and formula. Observance of Nature but also transcendence
\nof first nature is continually the purpose of the Spirit within him. A
\ncontinuous series of transcendences is the most significant thing in the world
\naction and evolution itself is only Nature\u2019s constant impulse and effort of
\nself-exceeding, of a greater self-becoming, her way of expressing more and more,
\ngetting out a greater form of birth and awakened power or presence of the self
\nthat is in her. Life brings in a whole range of these transcendences, mind
\nanother and greater range, and since mind is so evidently imperfect and
\nincomplete, a thing of seeking in its very nature, there must surely be a range
\nor many ranges of transcendence above mind. Man meets with the powers of his
\nmind the rule of the physical action and the law of vital Karma, brings in a law
\nof mental and moral Karma and lifts along the ladder of these scales to
\nsomething more, to a potency of spiritual action which may even lead him to an
\nexceeding of Karma itself, a freedom from or of birth and becoming, a perfecting
\ntranscendence.<\/span>\n<\/p>\n

Man\u2019s
\nexceeding of the physical law does not come solely by his evolution of a moral
\nsense in a non-moral world of Nature.<\/span><\/p>\n

\nPage-183<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

Its
\nessential rule is rather a turning of a conscious intelligence and will on life
\nand matter, <\/span>\u2014 morality itself
\nonly this knowledge and will seeking for a rule of truth and right of action, satyam
\nrtam, <\/i>in his relation to his inner self and to his fellow beings. But his
\ndealings with the purely physical lines of Nature are non-moral, a matter at
\nfirst of observance where he must, of satisfaction by instinctive or experienced
\nutilisings, of suffering at her hands by compulsion, and more and more, as he
\ngrows, of a struggle of his knowledge and will to know and master her forces for
\nhis use and pleasure, for instruments and expedients, for a greater base and
\ncircle of opportunities, for the joy itself of will and knowledge. He makes her
\nforces his opportunities and to increase them faces her perils. He defies her
\npowers, transgresses her limitations, sins constantly against her first
\nprohibitions, takes her punishments and overcomes them, becomes, by wrestling of
\nhis mind and will with her, acquainted with her greater possibilities which she
\nherself has left unused while she waited for his coming. She meets his effort
\nwith physical obstruction and opposition, with a No that constantly recedes,
\nwith the mask of his own ignorance, with the menace of her danger. One might
\nsuggest the fancy,<\/span> \u2014 attributing
\nto her that resistance which certain instincts in man oppose to the daring of
\nspiritual adventure, to new enlargings of knowledge, new forms of will or new
\nstandards of conduct, regarding them stupidly as sin and impiety because they
\ntransgress what is established,<\/span> \u2014
\nthat to phy<\/span>sical Nature in her
\nfirst power life itself with its starts and deviations and stumblings and
\nsufferings is a sin against her law of sure physical harmony and exact measure
\nand much more mind with its daring, its sin of boundless adventure, its final
\nyearnings towards the unmeasured, the above-law, the infinite.<\/p>\n

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

     <\/span>    
\nBut,
\nin fact, all that the godhead of physical Nature is concerned with in man\u2019s
\ndealings with her is to observe a just law of return of her energies to his
\neffort. Wherever his knowledge and will can harmonise itself with the lines of
\nher energies, she makes a return according to its action on her: where it works
\non her with insufficiency, ignorance, carelessness, error, she overwhelms his
\neffort or injures; as he wills more and discovers more, she returns to him a
\ngreater utility and fruit of her powers, consents<\/span> to
\nhis<\/span>\n<\/p>\n

\nPage-184<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

masteries
\nand favours his violences. He has arrived at a unity, a Yoga with her in her
\ngreater secret possibilities,<\/span> \u2014
\n<\/span>he has liberated them and, as he
\nuses them, so he has from her their return. He observes and he extends for her
\nher lines and she responds with an exact ministry and obedience. All this he can
\ndo at present within certain physical limits and lines of working and there is a
\nmodification but not a radical change. There are indications that by a more
\ndirect pressure of a mental and psychical energy on the physical, the response
\ncan be made more variable, the physical depart from what seem to be fixed limits
\nand habits, and it is conceivable that as knowledge and will entered into the
\nregion of higher and yet higher powers, the action of physical energy might grow
\nentirely responsive, giving whatever return is seemingly demanded from her, and
\nits lines perfectly flexible. But even this transcendence would have to regard
\nthe great original measures fixed by the All-Will: there could be a free use,
\nperhaps a large transformation of the physical energy, but not a departure from
\nits fundamental law and purpose.<\/p>\n

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

     <\/span>    
\nAll
\nthis founds a reign of law, a principle of the just return of energy that is the
\nneutral essence of Karma, but it has no eye of regard for ethical measures and
\nno moral significance. Man may and does invent cruel and immoral means of
\ngetting at physical knowledge and its powers or turn to unethical ends the
\nenergies she places at his service, but that is a matter between his will and
\nhis own soul and of his relation with other living beings, his and their concern
\nand not hers. Physical Nature gives impartially her results and rewards and
\ndemands from man observance not of the moral but the physical law: she asks for
\na just knowledge and a scrupulous practice of her physical lines and nothing
\nelse. There is no karmic retort from her on the many cruelties of science, no
\nrevolt against an unethical use of her facilities, much punishment of ignorance
\nbut none of wickedness. If there is something in the lower rounds of Nature
\nwhich reacts against certain transgressions of the moral law, it begins
\nobscurely on a higher scale, with life. A vital reaction of the kind there is
\nand it produces physico-vital effects, but mark that in this kind of reaction
\nthere is no observance of our limits and measures, but rather the same
\npromiscuous impartiality as in the<\/span>\n<\/p>\n

\nPage-185<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

acts
\nof physical Nature. In this field we have to admit a law of vicarious
\npunishment, a constant smiting of the innocent for the sins of the guilty which
\nwould seem shocking and brutally unethical and unjust to us if inflicted by a
\nhuman being. Life seems to punish itself for its errors and excesses without any
\ncare to limit the reaction to the agent of the excess or the error. There is
\nhere an order of the lines of energy that is not at least primarily or in
\nintention ethical, but rather concerned with a system of returns not governed by
\nour moral ideas.<\/p>\n

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

     <\/span>    
\nThe
\nmovements of life seem indeed to be as little as the physical laid on ethical
\nlines. The fundamental right and justice of life is to follow the curve of the
\nvital energies, to maintain the functions of the life force and to give a return
\nto its own powers. Its function is to survive, to reproduce itself, to grow and
\npossess and enjoy, to prolong and enlarge and assure its action, power, having,
\npleasure as much as earth will allow. All means are good to life that secure
\nthese ends: the rest is a matter of right balance between the vital energy and
\nits physical means, of a putting forth of its powers and the kind of return it
\ngets for those powers. At first,<\/span> \u2014
\n<\/span>and this continues even after
\nthe emergence of mind in life and as long as mind is subservient to the
\nlife-force, <\/span>\u2014 that is all we
\nsee. Vital nature works out her ends faultlessly enough, but not by any means
\nblamelessly in the ethical sense. Death is her second means of
\nself-preservation, destruction her constant instrument for change and renovation
\nand progress, suffering inflicted on oneself or on others oftenest her price for
\nvictory and pleasure. All life lives upon other life, makes a place for itself
\nby encroachment and exploitation, possesses by association but even more by
\nstruggle. Life acts by mutual shock and mutual use of creatures by each other;
\nbut it works only partly by mutual help and very much by a mutual assault and
\ndevouring. And its reproduction is bound to a means that the ethical sense even
\nwhen most tolerant feels to be animal and inferior, is inclined to regard as
\nimmoral in itself and, when raised to its ascetic or puritan acuities, rejects
\nas vile. And yet when once we put aside our limited human conceptions and look
\nwith impersonal eyes on this vast and various and wonderful vital nature into
\nwhich we are born, we find in it a mysteriously<\/span>\n<\/p>\n

\nPage-186<\/font><\/span><\/p>\n

\n

perfect order, the work of a deep and illimitable intuitive wisdom, an
\nimmense power and will at its perfectly seeing work, a great whole of beauty and
\nharmony built out of what seems to us a system of discords, a mighty joy of life
\nand creation which no heaviest toll of individual death or suffering can tire or
\ndiscourage and which, when we enter into oneness with the great Ananda of its
\nmovement, these things seem rather to cast into relief and against the hue of
\nits ecstasy these shades not to matter. There is here also, in these steps of
\nvital Nature and the law of her energies, a truth of the Infinite; and this
\ntruth of the Infinite\u2019s insistence on life, life as it were for its own sake
\nand for the joy of creation, has its own standards of right and harmony, just
\nbalance and measure, fit action and reaction of energy that cannot be judged by
\nthe human rule. It is a pre-mental and still impersonal Tapas and Ananda and
\ntherefore a still non-moral order.<\/p>\n

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

     <\/span>    
\nMan\u2019s
\nrelation with vital Nature is, again, first to be one with it by observance and
\nobedience to its rule, then to know and direct it by conscious intelligence and
\nwill and to transcend by that direction the first law of life, its rule and
\nhabit, formula, initial significance. At first he is compelled to obey its
\ninstincts and has to act even as the animal, but in the enlarged terms of a
\nmentalised impulsion and an increasingly clear consciousness and responsible
\nwill in what he does. He too has first to strive to exist, to make a place for
\nhimself and his kind, to grow and possess and enjoy, to prolong, to enlarge and
\nassure the first vital lines of his life movement. He too does it even as the
\nothers, by battle and slaughter, by devouring, by encroachment, by laying his
\nyoke on earth and her products and on her brute children and on his fellow men.
\nHis virtue, his Dharma of the vital nature, virtus, arete, <\/i>is at first an
\nobligation to strength and swiftness and courage and all things that make for
\nsurvival, mastery and success. Most even of the things in him that evolve an
\nethical significance have at root not a truly ethical but a dynamic character, <\/span>\u2014
\n<\/span>such as self-control, tapasy<\/i><\/span>\u00e3, <\/span><\/i>discipline. They
\nare vital-dynamic, not ethical energies; they are a rightly massed and
\nconcentrated, rightly ordered putting forth of mentalised life forces and the
\nreturn they seek and get are of the vital and dynamic kind, power, success,
\nmastery, increased capacities of vital<\/span>\n<\/p>\n

\nPage-187<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

possession and expansion or the result of these things, vital-
\nhedonistic, the satisfaction of his desires, vital happiness, enjoyment and
\npleasure.<\/p>\n

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

     <\/span>    
\nMan\u2019s
\nfirst business is to bring his conscious intelligence and will to enlarge the
\nlines of life of the individual and the race. Here, again, it is to these two
\npowers primarily and only secondarily and partially to any moral force that the
\nlife energy gives its returns. The battle in life’s primitive values is to the
\nstrong and the race to the swift, and the weak and the torpid cannot claim the
\ngoal and the crown on the strength of their greater virtue; and there is in this
\na justice, while the moral principle of reward would be here an injustice, for
\nit would be a denial of the principle of the right returns of energy which is
\nfundamental to any possible law of Karma. Raise the action by the powers of the
\nmind and still the greater successes, the glory and the victory; fall to the men
\nof great intelligence and the men of great will and not necessarily to the more
\nethical intelligence or to the more moralised will. Morality counts in this
\ndynamic aspect of life only as a prudential check or a concentrating Tapasya.
\nLife helps those who most wisely and faithfully follow her impulses while
\nobserving her limits and restraints or those who most powerfully aid her greater
\nimpulses of expansion. It is those that get the most prudential profit out of
\nher and these the most of her power and movement and joy.<\/p>\n

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

 
\n The
\ngreater movement at the same time brings in a power of the greater suffering as
\nwell as joy, the greater sins of life and its greater virtues. Man as he dares
\nthe perils of physical nature, dares too the perils of the vital energy by
\ntransgressing her safe rules and limits which she imposes automatically on the
\nanimal. There are balances of her use of her energies, safe measures and
\nrestraints which make living as secure as it can be,<\/span> \u2014 for
\nall living is naturally a peril and an adventure, but a certain prudence in
\nNature minimises the adventure as much as is consistent with her ends and the
\nintelligence of man tries to do still better, to live securely and not
\ndangerously, to exclude the more formidable incertitudes from the order of his
\nlife. But the instinct of expansion in man is continually breaking Nature’s
\nvital balances and disregarding his own limits and measures. He is avid of expe-<\/span>\n<\/p>\n

\nPage-188<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

rience, of the unmeasured and unknown in power and experience and
\nenjoyment as of the common and known and safe, of the perilous extremes as of
\nthe sane averages. He must sound all life’s possibilities, test the wrong as
\nwell as the right use of her energies, pay his toll of suffering and get his
\nprize of more splendid victories. As far as mind working in life’s ways can do
\nit, he has to enlarge the lines of life and to make a transformation of its
\naction and its possibilities. This has hitherto been a greaten<\/span>ing
\nof forms and never gone so far as to make a radical change <\/span>and
\noverride its first nature. It is only by a transformation of our inner life that
\nwe can get beyond the magnified, mentalised, reasoning and consciously willing
\nanimal that for the most part the greater number of us are and only by raising
\nit up to unity with some spiritual power we have not yet reached that we can
\nhope to transform vital nature and make her a free instrument of the higher
\nspirit. Then man may be really what he strives to be, master of his life, in
\ncontrol of vital and physical Nature.<\/p>\n

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

     <\/span>    
\nMeanwhile
\nit is through an inward turn of his mind that he gets to something like a
\ntranscendence, a living not for life but for truth, for beauty, for power of the
\nsoul, for good and right, love, justice. It is this endeavour that brings down
\ninto the lower rounds of energy the powers of a higher circle, something of a
\nmental and a truly moral tending at its end to become a spiritual law of action
\nand the fruits of action of Karma.<\/span>\n<\/p>\n

\nPage-189<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

The Terrestrial Law                           A CONSIDERATION of the lines of Karma ought certainly to begin with a study of the action of the world…<\/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-149","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\/149","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=149"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/149\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=149"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=149"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=149"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}