{"id":611,"date":"2013-07-13T01:29:13","date_gmt":"2013-07-13T01:29:13","guid":{"rendered":"http:\/\/localhost\/?p=611"},"modified":"2013-07-13T01:29:13","modified_gmt":"2013-07-13T01:29:13","slug":"03-the-two-negations-the-materialist-denial-vol-18-the-life-divine-volume-18","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/18-the-life-divine-volume-18\/03-the-two-negations-the-materialist-denial-vol-18-the-life-divine-volume-18","title":{"rendered":"-03_The Two Negations – The Materialist Denial.htm"},"content":{"rendered":"\n\n
\n

\n
\nC<\/font>HAPTER<\/font> 
\nII<\/font><\/b><\/p>\n

 The Two Negations <\/font><\/b>\n<\/p>\n

 \n<\/p>\n

\n      I.  THE MATERIALIST DENIAL<\/b><\/p>\n

 <\/p>\n

He energised conscious-force (in the austerity of thought) and came to the knowledge that Matter is the Brahman. For
\nfrom Matter all existences are born; born, by Matter they increase and enter into Matter in their passing hence. Then
\nhe went to Varuna, his father, and said, “Lord, teach me of the Brahman.” But he said to him: “Energise (again) the
\nconscious-energy in thee; for the Energy is Brahman.”
\n<\/font><\/p>\n

Taittiriya Upanishad.<\/i>\u00b9<\/font><\/font>\n<\/p>\n

 <\/p>\n

     T<\/font>HE<\/font> affirmation of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognise
\nnot only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it
\nis made, as a fit and noble material out of which He weaves constantly His garbs, builds recurrently the unending series of
\nHis mansions. <\/p>\n

   
\nNor is this, even, enough to guard us against a recoil from life in the
\nbody unless, with the Upanishads, perceiving
\nbehind their appearances the identity in essence of these two extreme
\nterms of existence, we are able to say in the very
\nlanguage of those ancient writings, “Matter also is Brahman”, and to
\ngive its full value to the vigorous figure by which the
\nphysical universe is described as the external body of the Divine
\nBeing. Nor,—so far divided apparently are these two
\nextreme terms,—is that identification convincing to the rational
\nintellect if we refuse to recognise a series of ascending
\nterms (Life, Mind, Supermind and the grades that link Mind to
\nSupermind) between Spirit and Matter. Otherwise the two
\nmust appear as irreconcilable opponents bound together in an unhappy
\nwedlock and their divorce the one reasonable
\nsolution. To identify them, to represent each in the terms of the
\nother, becomes an artificial creation of Thought opposed to
\nthe logic of facts and possible only by an irrational mysticism.\n<\/p>\n

 <\/p>\n

       \u00b9<\/font>
\nIII. l, 2.<\/font><\/p>\n

\nPage-6 <\/font> <\/p>\n

\n

      If we assert only pure Spirit and
\na mechanical unintelligent substance or energy, calling one God or Soul
\nand the other
\nNature, the inevitable end will be that we shall either deny God or
\nelse turn from Nature. For both Thought and Life, a
\nchoice then becomes imperative. Thought comes to deny the one as an
\nillusion of the imagination or the other as an illusion
\nof the senses; Life comes to fix on the immaterial and flee from itself
\nin a disgust or a self-forgetting ecstasy, or else to
\ndeny its own immortality and take its orientation away from God and
\ntowards the animal. Purusha and Prakriti, the passively
\nluminous Soul of the Sankhyas and their mechanically active Energy,
\nhave nothing in common, not even their opposite
\nmodes of inertia; their antinomies can only be resolved by the
\ncessation of the inertly driven Activity into the immutable
\nRepose upon which it has been casting in vain the sterile procession of
\nits images. Shankara’s wordless, inactive Self and his
\nMaya of many names and forms are equally disparate and irreconcilable
\nentities; their rigid antagonism can terminate only
\nby the dissolution of the multitudinous illusion into the sole Truth of
\nan eternal Silence.\n<\/p>\n

     The materialist has an
\neasier field; it is possible for him by denying Spirit to arrive at a
\nmore readily convincing
\nsimplicity of statement, a real Monism, the Monism of Matter or else of
\nForce. But in this rigidity of statement it is
\nimpossible for him to persist permanently. He too ends by positing an
\nunknowable as inert, as remote from the known
\nuniverse as the passive Purusha or the silent Atman. It serves no
\npurpose but to put off by a vague concession the inexorable demands of
\nThought or to stand as an excuse for refusing to extend the limits of
\ninquiry. <\/p>\n

     Therefore, in these barren
\ncontradictions the human mind cannot rest satisfied. It must seek always a
\ncomplete affirmation; it can find it only by a luminous reconciliation. To reach
\nthat reconciliation it must traverse the degrees which our inner consciousness
\nimposes on us and, whether by objective method of analysis applied to Life and
\nMind as to Matter or by subjective synthesis and illumination, arrive at the
\nrepose of the ultimate unity without denying the energy of the expressive
\nmultiplicity. Only in such a complete and catholic affirmation can all the
\nmultiform and apparently contradictory data of existence be <\/p>\n

\nPage-7<\/font><\/p>\n

\n

harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are
\nhere to symbolise and variously fulfil. Then only can our Thought, having
\nattained a true centre, ceasing to wander in circles, work like the Brahman of
\nthe Upanishad, fixed and stable even in its play and its world-wide coursing,
\nand our life, knowing its aim, serve it with a serene and settled joy and light
\nas well as with a rhythmically discursive energy. <\/p>\n

     But when that rhythm has once been
\ndisturbed, it is necessary and helpful that man should test separately, in their
\nextreme assertion, each of the two great opposites. It is the mind’s natural way
\nof returning more perfectly to the affirmation it has lost. On the road it may
\nattempt to rest in the intervening degrees, reducing all things into the terms
\nof an original Life-Energy or of sensation or of Ideas; but these exclusive
\nsolutions have always an air of unreality. They may satisfy for a time the
\nlogical reason which deals only with pure ideas, but they cannot satisfy the
\nmind’s sense of actuality. For the mind knows that there is something behind
\nitself which is not the Idea; it knows, on the other hand, that there is
\nsomething within itself which is more than the vital Breath. Either Spirit or
\nMatter can give it for a time some sense of ultimate reality; not so any of the
\nprinciples that intervene. It must, therefore, go to the two extremes before it
\ncan return fruitfully upon the whole. For by its very nature, served by a sense
\nthat can perceive with distinctness only the parts of existence and by a speech
\nthat, also, can achieve distinctness only when it carefully divides and limits,
\nthe intellect is driven, having before it this multiplicity of elemental
\nprinciples, to seek unity by reducing all ruthlessly to the terms of one. It
\nattempts practically, in order to assert this one, to get rid of the others. To
\nperceive the real source of their identity without this exclusive process, it
\nmust either have overleaped itself or must have completed the circuit only to
\nfind that all equally reduce themselves to That which escapes definition or
\ndescription and is yet not only real but attainable. By whatever road we may
\ntravel, That is always the end at which we arrive and we can only escape it by
\nrefusing to complete the journey. <\/p>\n

    It is therefore of good augury that after many
\nexperiments <\/p>\n

\nPage-8<\/font><\/p>\n

\n

and verbal solutions we should now find ourselves
\nstanding today in the presence of the two that have alone borne for
\nlong
\nthe most rigorous tests of experience, the two extremes, and that at
\nthe end of the experience both should have come to a
\nresult which the universal instinct in mankind, that veiled judge,
\nsentinel and representative of the universal Spirit of Truth,
\nrefuses to accept as right or as satisfying. In Europe and in India,
\nrespectively, the negation of the materialist and the refusal
\nof the ascetic have sought to assert themselves as the sole truth and
\nto dominate the conception of Life. In India, if the
\nresult has been a great heaping up of the treasures of the Spirit,—or
\nof some of them,—it has also been a great bankruptcy
\nof Life; in Europe, the fullness of riches and the triumphant mastery
\nof this world’s powers and possessions have progressed
\ntowards an equal bankruptcy in the things of the Spirit. Nor has the
\nintellect, which sought the solution of all problems in the
\none term of Matter, found satisfaction in the answer that it has
\nreceived.\n<\/p>\n

    Therefore the time grows ripe and
\nthe tendency of the world moves towards a new and comprehensive
\naffirmation in
\nthought and in inner and outer experience and to its corollary, a new
\nand rich self-fulfilment in an integral human existence for the
\nindividual and for the race.<\/p>\n

      From the difference in the
\nrelations of Spirit and Matter to the Unknowable which they both represent,
\nthere arises also a difference of effectiveness in the material and the
\nspiritual negations. The denial of the materialist although more insistent and
\nimmediately successful, more facile in its appeal to the generality of mankind,
\nis yet less enduring, less effective finally than the absorbing and perilous
\nrefusal of the ascetic. For it carries within itself its own cure. Its most
\npowerful element is the Agnosticism which, admitting the Unknowable behind all
\nmanifestation, extends the limits of the unknowable until it comprehends all
\nthat is merely unknown. Its premise is that the physical senses are our sole
\nmeans of Knowledge and that Reason, therefore, even in its most extended and
\nvigorous flights, cannot escape beyond their domain; it must deal always and
\nsolely with the facts which they provide or suggest; and the suggestions
\nthemselves must always be kept tied to their origins; we cannot <\/p>\n

\nPage-9 <\/font> <\/p>\n

\n

go beyond, we cannot use them as a bridge leading us into a domain where more powerful and less limited faculties come
\ninto play and another kind of inquiry has to be instituted.\n<\/p>\n

     A premise so arbitrary
\npronounces on itself its own sentence of insufficiency. It can only be
\nmaintained by ignoring or
\nexplaining away all that vast field of evidence and experience which
\ncontradicts it, denying or disparaging noble and useful
\nfaculties, active consciously or obscurely or at worst latent in all
\nhuman beings, and refusing to investigate supraphysical
\nphenomena except as manifested in relation to matter and its movements
\nand conceived as a subordinate activity of material
\nforces. As soon as we begin to investigate the operations of mind and
\nof supermind, in themselves and without the
\nprejudgment that is determined from the beginning to see in them only a
\nsubordinate term of Matter, we come into contact
\nwith a mass of phenomena which escape entirely from the rigid hold, the
\nlimiting dogmatism of the materialist formula. And
\nthe moment we recognise, as our enlarging experience compels us to
\nrecognise, that there are in the universe knowable
\nrealities beyond the range of the senses and in man powers and
\nfaculties which determine rather than are determined by the
\nmaterial organs through which they hold themselves in touch with the
\nworld of the senses,—that outer shell of our true and
\ncomplete existence,—the premise of materialistic Agnosticism
\ndisappears. We are ready for a larger statement and an
\never-developing enquiry.\n<\/p>\n

     But, first, it is well that
\nwe should recognise the enormous, the indispensable utility of the very
\nbrief period of
\nrationalistic Materialism through which humanity has been passing. For
\nthat vast field of evidence and experience which
\nnow begins to reopen its gates to us, can only be safely entered when
\nthe intellect has been severely trained to a clear
\nausterity; seized on by unripe minds, it lends itself to the most
\nperilous distortions and misleading imaginations and actually in
\nthe past encrusted a real nucleus of truth with such an accretion of
\nperverting superstitions and irrationalising dogmas that
\nall advance in true knowledge was rendered impossible. It became
\nnecessary for a time to make a clean sweep at once of
\nthe truth and its disguise in order that the road might be clear for a
\nnew departure and a surer advance.<\/p>\n

\n Page-10<\/font><\/p>\n

\n

The rationalistic tendency of Materialism has done mankind this great service.<\/p>\n

     
\nFor the faculties that transcend the senses, by the very fact of their being immeshed in Matter, missioned to work in a
\nphysical body, put in harness to draw one car along with the emotional desires and nervous impulses, are exposed to a mixed
\nfunctioning in which they are in danger of illuminating confusion rather than clarifying truth. Especially is this mixed
\nfunctioning dangerous when men with unchastened minds and unpurified sensibilities attempt to rise into the higher domains
\nof spiritual experience. In what regions of unsubstantial cloud and semi-brilliant fog or a murk visited by flashes which blind
\nmore than they enlighten, do they not lose themselves by that rash and premature adventure! An adventure necessary
\nindeed in the way in which Nature chooses to effect her advance,—for she amuses herself as she works,—but still, for the
\nReason, rash and premature.\n<\/p>\n

     It is necessary, therefore,
\nthat advancing Knowledge should base herself on a clear, pure and
\ndisciplined intellect. It is
\nnecessary, too, that she should correct her errors sometimes by a
\nreturn to the restraint of sensible fact, the concrete
\nrealities of the physical world. The touch of Earth is always
\nreinvigorating to the son of Earth, even when he seeks a supraphysical
\nKnowledge. It may even be said that the supraphysical can only be
\nreally mastered in its fullness—to its
\nheights we can always reach—when we keep our feet firmly on the
\nphysical. “Earth is His footing”,\u00b9 <\/font>
says the Upanishad whenever it images the Self that manifests in the universe. And it is certainly the fact that the wider we
\nextend and the surer we make our knowledge of the physical world, the wider and surer becomes our foundation for the
\nhigher knowledge, even for the highest, even for the Brahmavidya.\n<\/p>\n

     In emerging, therefore, out
\nof the materialistic period of human Knowledge we must be careful that
\nwe do not rashly
\ncondemn what we are leaving or throw away even one tittle of its gains,
\nbefore we can summon perceptions and powers
\nthat are well grasped and secure, to occupy their place. Rather we
\nshall observe with respect and wonder the work that
\nAtheism has done\n<\/p>\n

 <\/p>\n

            
\n\u00b9<\/font>“Padbhyā<\/font>m prthivī<\/font>.”—Mundaka Upanishad. II. 1.4.
\n <\/font><\/i><\/p>\n

            “Prthivī<\/font>i pā<\/font>jasyam.”—Brihadaranyaka
\nUpanishad. I. 1. 1. <\/font><\/i><\/p>\n

\nPage-11<\/font><\/p>\n

\n

for the Divine and admire the services that
\nAgnosticism has rendered in preparing the illimitable increase of
\nknowledge. In
\nour world error is continually the handmaid and pathfinder of Truth;
\nfor error is really a half-truth that stumbles because of
\nits limitations; often it is Truth that wears a disguise in order to
\narrive unobserved near to its goal. Well, if it could always be,
\nas it has been in the great period we are leaving, the faithful
\nhandmaid, severe, conscientious, clean-handed, luminous within
\nits limits, a half-truth and not a reckless and presumptuous
\naberration.\n<\/p>\n

     A certain kind of
\nAgnosticism is the final truth of all knowledge. For when we come to
\nthe end of whatever path, the
\nuniverse appears as only a symbol or an appearance of an unknowable
\nReality which translates itself here into different
\nsystems of values, physical values, vital and sensational values,
\nintellectual, ideal and spiritual values. The more That
\nbecomes real to us, the more it is seen to be always beyond defining
\nthought and beyond formulating expression. “Mind
\nattains not there, nor speech.”\u00b9<\/font> 
\n<\/font><\/i>And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate
\nthe unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of
\nour thought and speech, instruments which proceed always by the sense of difference and express by the way of definition;
\nbut if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge
\nwhich is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced
\nsuccessfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the
\nsymbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our
\ninternal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That
\ndoes reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It
\nis this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula
\nand scrutinising Life, Mind and Supermind in<\/p>\n

 <\/p>\n

     
\n\u00b9<\/font>Kena Upanishad. I. 3.<\/p>\n

<\/font><\/i><\/p>\n

\n Page 12<\/font><\/p>\n

\n

the phenomena that are characteristic of them and not merely in those subordinate movements by which they link
\nthemselves to Matter.\n<\/p>\n

     The Unknown is not the Unknowable;\u00b9<\/font>
\nit need not remain the unknown for us, unless we choose ignorance or
\npersist in our first limitations. For to all things that are
\nnot unknowable, all things in the universe, there correspond in that
\nuniverse faculties which can take cognisance of them,
\nand in man, the microcosm, these faculties are always existent and at a
\ncertain stage capable of development. We may
\nchoose not to develop them; where they are partially developed, we may
\ndiscourage and impose on them a kind of atrophy.
\nBut, fundamentally, all possible knowledge is knowledge within the
\npower of humanity. And since in man there is the
\ninalienable impulse of Nature towards self-realisation, no struggle of
\nthe intellect to limit the action of our capacities within a
\ndetermined area can for ever prevail. When we have proved Matter and
\nrealised its secret capacities, the very knowledge
\nwhich has found its convenience in that temporary limitation, must cry
\nto us, like the Vedic Restrainers, “Forth now and
\npush forward also in other fields.”\u00b2 <\/font><\/p>\n

     If modern Materialism were simply an
\nunintelligent acquiescence in the material life, the advance might be
\nindefinitely delayed. But since its very soul is the search for Knowledge, it
\nwill be unable to cry a halt; as it reaches the barriers of sense-knowledge and
\nof the reasoning from sense-knowledge, its very rush will carry it beyond and
\nthe rapidity and sureness with which it has embraced the visible universe is
\nonly an earnest of the energy and success which we may hope to see repeated in
\nthe conquest of what lies beyond, once the stride is taken that crosses the
\nbarrier. We see already that advance in its obscure beginnings. <\/p>\n

     Not only in the one final
\nconception, but in the great line of its general results Knowledge, by whatever
\npath it is followed, tends to become one. Nothing can be more remarkable and
\nsuggestive than the extent to which modern Science confirms in the domain of
\nMatter the conceptions and even the very formulae of language which were arrived
\nat, by a very different method, in <\/p>\n

 <\/p>\n

     \u00b9<\/font>Other
\nis That than the Known; also it is above the Unknown. —Kena Upanishad.<\/i> 1.
\n3.<\/font><\/p>\n

    
\n\u00b2<\/font>Rig Veda. I. 4. 5.<\/p>\n

<\/font><\/i><\/p>\n

\nPage-13<\/font><\/p>\n

\n

the Vedanta,—the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the
\nother hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the
\ndiscoveries of modern Science,—for instance, that Vedantic expression which describes things in the Cosmos as one seed
\narranged by the universal Energy in multitudinous forms.\u00b9<\/font><\/p>\n

Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea
\nof the one essence with its many becomings. Even if the dualistic appearance of Matter and Force be insisted on, it does not
\nreally stand in the way of this Monism. For it will be evident that essential Matter is a thing non-existent to the senses and
\nonly, like the Pradhana of the Sankhyas, a conceptual form of substance; and in fact the point is increasingly reached where
\nonly an arbitrary distinction in thought divides form of substance from form of energy.\n<\/p>\n

     Matter expresses itself
\neventually as a formulation of some unknown Force. Life, too, that yet
\nunfathomed mystery,
\nbegins to reveal itself as an obscure energy of sensibility imprisoned
\nin its material formulation; and when the dividing
\nignorance is cured which gives us the sense of a gulf between Life and
\nMatter, it is difficult to suppose that Mind, Life and
\nMatter will be found to be anything else than one Energy triply
\nformulated, the triple world of the Vedic seers. Nor will the
\nconception then be able to endure of a brute material Force as the
\nmother of Mind. The Energy that creates the world can
\nbe nothing else than a Will, and Will is only consciousness applying
\nitself to a work and a result.\n<\/p>\n

     What is that work and
\nresult, if not a self-involution of Consciousness in form and a
\nself-evolution out of form so as to actualise some mighty possibility
\nin the universe which it has created? And what is its will in Man if
\nnot a will to unending
\nLife, to unbounded Knowledge, to unfettered Power? Science itself
\nbegins to dream of the physical conquest of death,
\nexpresses an insatiable thirst for knowledge, is working out something
\nlike a terrestrial omnipotence for humanity. Space and<\/p>\n

 <\/p>\n

     \u00b9<\/font> Swetaswatara
\nUpanishad. VI. 12.<\/font><\/i><\/p>\n

\nPage -14 <\/font> <\/p>\n

\n

Time are contracting to the vanishing-point in its
\nworks, and it strives in a hundred ways to make man the master of
\ncircumstance and so lighten the fetters of causality. The idea of
\nlimit, of the impossible begins to grow a little shadowy and it
\nappears instead that whatever man constantly wills, he must in the end
\nbe able to do; for the consciousness in the race
\neventually finds the means. It is not in the individual that this
\nomnipotence expresses itself, but the collective Will of mankind
\nthat works out with the individual as a means. And yet when we look
\nmore deeply, it is not any conscious Will of the
\ncollectivity, but a superconscious Might that uses the individual as a
\ncentre and means, the collectivity as a condition and
\nfield. What is this but the God in man, the infinite Identity, the
\nmultitudinous Unity, the Omniscient, the Omnipotent, who
\nhaving made man in His own image, with the ego as a centre of working,
\nwith the race, the collective Narayana,\u00b9<\/font> <\/p>\n

the viś<\/font>vamā<\/font>nava
\n\u00b2 <\/font> <\/font>as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are
\nthe self-conception of the Divine? “That which is immortal in mortals is a God and established inwardly as an energy
\nworking out in our divine powers.”\u00b3 <\/font> It
\nis this vast cosmic impulse which the modern world, without quite
\nknowing its own aim, yet serves in all its activities and labours
\nsubconsciously to fulfil.\n<\/p>\n

     But there is always a limit
\nand an encumbrance,—the limit of the material field in the Knowledge,
\nthe encumbrance of
\nthe material machinery in the Power. But here also the latest trend is
\nhighly significant of a freer future. As the outposts of
\nscientific Knowledge come more and more to be set on the borders that
\ndivide the material from the immaterial, so also the
\nhighest achievements of practical Science are those which tend to
\nsimplify and reduce to the vanishing-point the machinery
\nby which the greatest effects are produced. Wireless telegraphy is
\nNature’s exterior sign and pretext for a new orientation.
\nThe sensible physical means for the intermediate transmission of the
\nphysical force is removed; it is only preserved at the
\npoints of impulsion\n<\/p>\n

 <\/p>\n

\u00b9<\/font> A name of Vishnu, who, as the God in man, lives constantly associated in a dual unity with Nara, the human
\nbeing<\/font>.<\/p>\n

\u00b2<\/font> The universal man.<\/font>    
\n\u00b3<\/font> Rig Veda.<\/font><\/i> IV. 2. 1.<\/font><\/p>\n

\nPage-15 <\/font> <\/p>\n

\n

and reception. Eventually even these must disappear; for when the laws and forces of the supraphysical are studied with the
\nright starting-point, the means will infallibly be found for Mind directly to seize on the physical energy and speed it
\naccurately upon its errand. There, once we bring ourselves to recognise it, lie the gates that open upon the enormous vistas
\nof the future.     <\/p>\n

   
\nYet even if we had full knowledge and control of the worlds immediately
\nabove Matter, there would still be a limitation
\nand still a beyond. The last knot of our bondage is at that point where
\nthe external draws into oneness with the internal, the
\nmachinery of ego itself becomes subtilised to the vanishing-point and
\nthe law of our action is at last unity embracing and
\npossessing multiplicity and no longer, as now, multiplicity struggling
\ntowards some figure of unity. There is the central throne
\nof cosmic Knowledge looking out on her widest dominion; there the
\nempire of oneself with the empire of one’s world;\u00b9<\/font><\/p>\n

there the life\u00b2 <\/font> in the eternally consummate Being and the realisation of His divine nature\u00b3
\n<\/font> in our human existence. <\/p>\n

 <\/p>\n

\u00b9<\/font> Svā<\/font>rā<\/font>jya
\n<\/font><\/i>and Sā<\/font>mrā<\/font>jya<\/i>,
\nthe double aim proposed to itself by the positive Yoga of the ancients.<\/font><\/p>\n

\u00b2<\/font>Sā<\/font>lokya-mukti,<\/i>
\nliberation by conscious existence in one world of being with the Divine.<\/font><\/p>\n

\u00b3<\/font>
\nSā<\/font>dharmya-mukti,<\/i> liberation by
\nassumption of the Divine Nature.<\/font><\/p>\n

\nPage-16 <\/font> <\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER  II  The Two Negations         I.  THE MATERIALIST DENIAL   He energised conscious-force (in the austerity of thought) and came to the knowledge…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-611","post","type-post","status-publish","format-standard","hentry","category-18-the-life-divine-volume-18","wpcat-13-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/611","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=611"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/611\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=611"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=611"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}