{"id":624,"date":"2013-07-13T01:29:18","date_gmt":"2013-07-13T01:29:18","guid":{"rendered":"http:\/\/localhost\/?p=624"},"modified":"2013-07-13T01:29:18","modified_gmt":"2013-07-13T01:29:18","slug":"26-the-knot-of-matter-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\/26-the-knot-of-matter-vol-18-the-life-divine-volume-18","title":{"rendered":"-26_The Knot of Matter .htm"},"content":{"rendered":"\n\n
\n


\nC<\/font>HAPTER<\/font>
\nXXV<\/p>\n

<\/font><\/b><\/p>\n


\nThe Knot of Matter<\/p>\n

<\/font><\/b><\/p>\n

 <\/p>\n

I cannot travel to the Truth of the luminous
\nLord by force or by the duality…. Who are they that protect the foundation of
\nthe falsehood? Who are the guardians of the unreal word? <\/font><\/p>\n

     Then existence was
\nnot nor non-existence, the mid-world was not nor the Ether nor what is beyond.
\nWhat covered all? where was it? in whose refuge? what was that ocean dense and
\ndeep? Death was not nor immortality nor the knowledge of day and night. That One
\nlived without breath by his self-law, there was nothing else nor aught beyond
\nit. In the beginning Darkness was hidden by darkness, all this was an ocean of
\ninconscience. When universal being was concealed by fragmentation, then by the
\ngreatness of its energy That One was born. That moved at first as desire within,
\nwhich was the primal seed of mind. The seers of Truth discovered the building of
\nbeing in non-being by will in the heart and by the thought; their ray was
\nextended horizontally; but what was there below, what was there above? There
\nwere Casters of the seed, there were Greatnesses; there was self-law below,
\nthere was Will above. <\/font><\/p>\n

                                                                                                                 
\nRig Veda.<\/small>\u00b9<\/small>
\n<\/font><\/p>\n

 <\/p>\n

    I<\/font><\/b>F<\/font> then the conclusion at which we have arrived is correct,—and there is no other possible on the data upon which we are
\nworking,—the sharp division which practical experience and long habit of mind have created between Spirit and Matter has
\nno longer any fundamental reality. The world is a differentiated unity, a manifold oneness, not a constant attempt at
\ncompromise between eternal dissonances, not an everlasting struggle between irreconcilable opposites. An inalienable
\noneness generating infinite variety is its foundation and beginning; a constant reconciliation behind apparent division and
\nstruggle combining all possible disparates for vast ends in a secret Consciousness and Will which is ever one and master of
\nall its own complex action, appears to be its real character in the middle; we must assume therefore that a fulfilment of the
\nemerging Will and Consciousness and a triumphant harmony must be its conclusion. Substance is the form of itself on which
\nit works, and of that substance if Matter is one end,<\/p>\n

 <\/p>\n

    
\n\u00b9 V.12.2, 4; X. 129. 1-5<\/font><\/font><\/p>\n

\n Page-240<\/p>\n

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

\n

Spirit is the other. The two are one: Spirit is the soul and reality of that which we sense as Matter; Matter is a form and
\nbody of that which we realise as Spirit.\n<\/p>\n

     Certainly, there is a vast
\npractical difference and on that difference the whole indivisible
\nseries and ever-ascending
\ndegrees of the world-existence are founded. Substance, we have said, is
\nconscious existence presenting itself to the sense
\nas object so that, on the basis of whatever sense-relation is
\nestablished, the work of world-formation and cosmic progression
\nmay proceed. But there need not be only one basis, only one fundamental
\nprinciple of relation immutably created between
\nsense and substance; on the contrary, there is an ascending and
\ndeveloping series. We are aware of another substance in
\nwhich pure mind works as its natural medium and which is far subtler,
\nmore flexible, more plastic than anything that our
\nphysical sense can conceive of as Matter. We can speak of a substance
\nof mind because we become aware of a subtler
\nmedium in which forms arise and action takes place; we can speak also
\nof a substance of pure dynamic life-energy other
\nthan the subtlest forms of material substance and its physically
\nsensible force-currents. Spirit itself is pure substance of
\nbeing presenting itself as an object no longer to physical, vital or
\nmental sense, but to a light of a pure spiritual perceptive
\nknowledge in which the subject becomes its own object, that is to say,
\nin which the Timeless and Spaceless is aware of itself in a pure
\nspiritually self-conceptive self-extension as the basis and primal
\nmaterial of all existence. Beyond this foundation is the disappearance
\nof all conscious differentiation between subject and object in an
\nabsolute identity, and there we can no longer speak of Substance. <\/p>\n

     Therefore it is a purely
\nconceptive—a spiritually, not a mentally conceptive difference ending in a
\npractical distinction, which creates the series descending from Spirit through
\nMind to Matter and ascending again from Matter through Mind to Spirit. But the
\nreal oneness is never abrogated, and, when we get back to the original and
\nintegral view of things, we see that it is never even truly diminished or
\nimpaired, not even in the grossest densities of Matter. Brahman is not only the
\ncause and supporting power and indwelling principle of the universe, he is also
\nits <\/p>\n

\nPage-241<\/font><\/p>\n

\n

material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman. If indeed
\nMatter were cut off from Spirit, this would not be so; but it is, as we have seen, only a final form and objective aspect of the
\ndivine Existence with all of God ever present in it and behind it. As this apparently brute and inert Matter is everywhere and
\nalways instinct with a mighty dynamic force of Life, as this dynamic but apparently unconscious Life secretes within it an
\never-working unapparent Mind of whose secret dealings it is the overt energy, as this ignorant, unillumined and groping Mind
\nin the living body is supported and sovereignly guided by its own real self, the Supermind, which is there equally in
\nunmentalised Matter, so all Matter as well as all Life, Mind and Supermind are only modes of the Brahman, the Eternal, the
\nSpirit, Sachchidananda, who not only dwells in them all, but is all these things though no one of them is His absolute being.\n<\/p>\n

     But still there is this
\nconceptive difference and practical distinction, and in that, even if
\nMatter is not really cut off from
\nSpirit, yet it seems with such a practical definiteness to be so cut
\noff, it is so different, even so contrary in its law, the
\nmaterial life seems so much to be the negation of all spiritual
\nexistence that its rejection might well appear to be the one
\nshort cut out of the difficulty,—as undoubtedly it is; but a short cut
\nor any cut is no solution. Still, there, in Matter
\nundoubtedly lies the crux; that raises the obstacle: for because of
\nMatter Life is gross and limited and stricken with death
\nand pain, because of Matter Mind is more than half blind, its wings
\nclipped, its feet tied to a narrow perch and held back
\nfrom the vastness and freedom above of which it is conscious. Therefore
\nthe exclusive spiritual seeker is justified from his
\nviewpoint if, disgusted with the mud of Matter, revolted by the animal
\ngrossness of Life or impatient of the self-imprisoned
\nnarrowness and downward vision of Mind, he determines to break from it
\nall and return by inaction and silence to the Spirit’s
\nimmobile liberty. But that is not the sole viewpoint, nor, because it
\nhas been sublimely held or glorified by shining and golden
\nexamples, need we consider it the integral and ultimate wisdom. Rather,
\nliberating ourselves from all passion and revolt, let
\nus see what this divine order of the universe means, and, as for\n<\/p>\n

\nPage-242<\/font><\/p>\n

\n

this great knot and tangle of Matter denying the
\nSpirit, let us seek to find out and separate its strands so as to
\nloosen it by a
\nsolution and not cut through it by a violence. We must state the
\ndifficulty, the opposition first, entirely, trenchantly, with
\nexaggeration, if need be, rather than with diminution, and then look
\nfor the issue.<\/p>\n

     
\nFirst, then, the fundamental opposition Matter presents to Spirit is
\nthis that it is the culmination of the principle of
\nIgnorance. Here Consciousness has lost and forgotten itself in a form
\nof its works, as a man might forget in extreme
\nabsorption not only who he is but that he is at all and become
\nmomentarily only the work that is being done and the force
\nthat is doing it. The Spirit self-luminous, infinitely aware of itself
\nbehind all workings of force and their master, seems here to
\nhave disappeared and not to be at all; somewhere He is perhaps, but
\nhere He seems to have left only a brute and inconscient material Force
\nwhich creates and destroys eternally without knowing itself or what it
\ncreates or why it creates
\nat all or why it destroys what once it has created: it does not know,
\nfor it has no mind; it does not care, for it has no heart.
\nAnd if that is not the real truth even of the material universe, if
\nbehind all this false phenomenon there is a Mind, a Will and
\nsomething greater than Mind or mental Will, yet it is this dark
\nsemblance that the material universe itself presents as a truth
\nto the consciousness which emerges in it out of its night; and if it be
\nno truth but a lie, yet is it a most effective lie, for it
\ndetermines the conditions of our phenomenal existence and besieges all
\nour aspiration and effort.\n<\/p>\n

     For this is the monstrous
\nthing, the terrible and pitiless miracle of the material universe that
\nout of this no-Mind a mind
\nor, at least, minds emerge and find themselves struggling feebly for
\nlight, helpless individually, only less helpless when in
\nself-defence they associate their individual feeblenesses in the midst
\nof the giant Ignorance which is the law of the universe.
\nOut of this heartless Inconscience and within its rigorous jurisdiction
\nhearts have been born and aspire and are tortured and
\nbleed under the weight of the blind and insentient cruelty of this iron
\nexistence, a cruelty which lays its law upon them and
\nbecomes sentient in their sentience, brutal, ferocious, horrible. But
\nwhat after all,\n<\/p>\n

\nPage-243<\/font><\/p>\n

\n

behind appearances, is this seeming mystery? We can
\nsee that it is the Consciousness which had lost itself returning again
\nto itself, emerging out of its giant self-forgetfulness, slowly,
\npainfully, as a Life that is would-be sentient, half-sentient, dimly
\nsentient, wholly sentient and finally struggles to be more than
\nsentient, to be again divinely self-conscious, free, infinite,
\nimmortal. But it works towards this under a law that is the opposite of
\nall these things, under the conditions of Matter, that is
\nto say, against the grasp of the Ignorance. The movements it has to
\nfollow, the instruments it has to use are set and made
\nfor it by this brute and divided Matter and impose on it at every step
\nignorance and limitation.<\/p>\n

     
\nFor the second fundamental opposition that Matter offers to Spirit, is
\nthis that it is the culmination of bondage to
\nmechanic Law and opposes to all that seeks to liberate itself a
\ncolossal Inertia. Not that Matter itself is inert; it is rather an
\ninfinite motion, an inconceivable force, a limitless action, whose
\ngrandiose movements are a subject for our constant
\nadmiration. But while Spirit is free, master of itself and its works,
\nnot bound by them, creator of law and not its subject, this
\ngiant Matter is rigidly chained by a fixed and mechanical Law which is
\nimposed on it, which it does not understand nor has
\never conceived but works out inconsciently as a machine works and knows
\nnot who created it, by what process or to what
\nend. And when Life awakes and seeks to impose itself on physical form
\nand material force and to use all things at its own
\nwill and for its own need, when Mind awakes and seeks to know the who,
\nthe why, the how of itself and all things and
\nabove all to use its knowledge for the imposition of its own freer law
\nand self-guiding action upon things, material Nature
\nseems to yield, even to approve and aid, though after a struggle,
\nreluctantly and only up to a certain point. But beyond that
\npoint it presents an obstinate inertia, obstruction, negation and even
\npersuades Life and Mind that they cannot go farther,
\ncannot pursue to the end their partial victory. Life strives to enlarge
\nand prolong itself and succeeds; but when it seeks utter
\nwideness and immortality, it meets the iron obstruction of Matter and
\nfinds itself bound to narrowness and death. Mind
\nseeks to aid life and to fulfil its own impulse to embrace all\n<\/p>\n

\nPage-244<\/p>\n

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

\n

knowledge, to become all light, to possess truth and be
\ntruth, to enforce love and joy and be love and joy; but always there is the
\ndeviation and error and grossness of the material life-instincts and the denial
\nand obstruction of the material sense and the physical instruments. Error ever
\npursues its knowledge, darkness is inseparably the companion and background of
\nits light; truth is successfully sought and yet, when grasped, it ceases to be
\ntruth and the quest has to continue; love is there but it cannot satisfy itself,
\njoy is there but it cannot justify itself, and each of them drags as if its
\nchain or casts as if its shadow its own opposites, anger and hatred and
\nindifference, satiety and grief and pain. The inertia with which Matter responds
\nto the demands of the Mind and Life, prevents the conquest of the Ignorance and
\nof the brute Force that is the power of the Ignorance. <\/p>\n

     And when we seek to know why this is
\nso, we see that the success of this inertia and obstruction is due to a third
\npower of Matter; for the third fundamental opposition which Matter offers to
\nSpirit is this that it is the culmination of the principle of division and
\nstruggle. Indivisible indeed in reality, divisibility is its whole basis of
\naction from which it seems forbidden ever to depart; for its only two methods of
\nunion are either the aggregation of units or an assimilation which involves the
\ndestruction of one unit by another; and both of these methods of union are a
\nconfession of eternal division, since even the first associates rather than
\nunifies and by its very principle admits the constant possibility and therefore
\nthe ultimate necessity of dissociation, of dissolution. Both methods repose on
\ndeath, one as a means, the other as a condition of life. And both presuppose as
\nthe condition of world-existence a constant struggle of the divided units with
\neach other, each striving to maintain itself, to maintain its associations, to
\ncompel or destroy what resists it, to gather in and devour others as its food,
\nbut itself moved to revolt against and flee from compulsion, destruction and
\nassimilation by devouring. When the vital principle manifests its activities in
\nMatter, it finds there this basis only for all its activities and is compelled
\nto bow itself to the yoke; it has to accept the law of death, desire and
\nlimitation and that constant struggle to devour, possess, dominate which we have
\nseen to be the first aspect of Life. And when <\/p>\n

\nPage-245<\/font><\/p>\n

\n

the mental principle manifests in Matter, it has to accept from the mould and material in which it works the same principle of
\nlimitation, of seeking without secure finding, the same constant association and dissociation of its gains and of the
\nconstituents of its works, so that the knowledge gained by man, the mental being, seems never to be final or free from doubt
\nand denial and all his labour seems condemned to move in a rhythm of action and reaction and of making and unmaking, in
\ncycles of creation and brief preservation and long destruction with no certain and assured progress.\n<\/p>\n

     Especially and most
\nfatally, the ignorance, inertia and division of Matter impose on the
\nvital and mental existence
\nemerging in it the law of pain and suffering and the unrest of
\ndissatisfaction with its status of division, inertia and ignorance.
\nIgnorance would indeed bring no pain of dissatisfaction if the mental
\nconsciousness were entirely ignorant, if it could halt
\nsatisfied in some shell of custom, unaware of its own ignorance or of
\nthe infinite ocean of consciousness and knowledge by
\nwhich it lives surrounded; but precisely it is to this that the
\nemerging consciousness in Matter awakes, first, to its ignorance
\nof the world in which it lives and which it has to know and master in
\norder to be happy, secondly, to the ultimate barrenness
\nand limitation of this knowledge, to the meagreness and insecurity of
\nthe power and happiness it brings and to the awareness
\nof an infinite consciousness, knowledge, true being in which alone is
\nto be found a victorious and infinite happiness. Nor
\nwould the obstruction of inertia bring with it unrest and
\ndissatisfaction if the vital sentience emerging in Matter were entirely
\ninert, if it were kept satisfied with its own half-conscient limited
\nexistence, unaware of the infinite power and immortal
\nexistence in which it lives as part of and yet separated from it, or if
\nit had nothing within driving it towards the effort really to
\nparticipate in that infinity and immortality. But this is precisely
\nwhat all life is driven to feel and seek from the first, its
\ninsecurity and the need and struggle for persistence, for
\nself-preservation; it awakes in the end to the limitation of its
\nexistence and begins to feel the impulsion towards largeness and
\npersistence, towards the infinite and the eternal.\n<\/p>\n

\nPage-246<\/p>\n

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

\n

    And when in man life becomes
\nwholly self-conscious, this unavoidable struggle and effort and
\naspiration reach their
\nacme and the pain and discord of the world become finally too keenly
\nsensible to be borne with contentment. Man may for a
\nlong time quiet himself by seeking to be satisfied with his limitations
\nor by confining his struggle to such mastery as he can
\ngain over this material world he inhabits, some mental and physical
\ntriumph of his progressive knowledge over its inconscient
\nfixities, of his small, concentrated conscious will and power over its
\ninertly-driven monstrous forces. But here, too, he finds
\nthe limitation, the poor inconclusiveness of the greatest results he
\ncan achieve and is obliged to look beyond. The finite
\ncannot remain permanently satisfied so long as it is conscious either
\nof a finite greater than itself or of an infinite beyond
\nitself to which it can yet aspire. And if the finite could be so
\nsatisfied, yet the apparently finite being who feels himself to be
\nreally an infinite or feels merely the presence or the impulse and
\nstirring of an infinite within, can never be satisfied till these
\ntwo are reconciled, till that is possessed by him and he is possessed
\nby it in whatever degree or manner. Man is such a
\nfinite-seeming infinity and cannot fail to arrive at a seeking after
\nthe Infinite. He is the first son of earth who becomes
\nvaguely aware of God within him, of his immortality or of his need of
\nimmortality, and the knowledge is a whip that drives
\nand a cross of crucifixion until he is able to turn it into a source of
\ninfinite light and joy and power.\n<\/p>\n

     This progressive
\ndevelopment, this growing manifestation of the divine Consciousness and
\nForce, Knowledge and Will
\nthat had lost itself in the ignorance and inertia of Matter, might well
\nbe a happy efflorescence proceeding from joy to greater
\nand at last to infinite joy if it were not for the principle of rigid
\ndivision from which Matter has started. The shutting up of the
\nindividual in his own personal consciousness of separate and limited
\nmind, life and body prevents what would otherwise be
\nthe natural law of our development. It brings into the body the law of
\nattraction and repulsion, of defence and attack, of
\ndiscord and pain. For each body being a limited conscious-force feels
\nitself exposed to the attack, impact, forceful contact of
\nother such limited conscious-force or of universal forces and, where it
\nfeels itself<\/p>\n

 Page-247<\/p>\n

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

\n

broken in upon or unable to harmonise the contacting
\nand the recipient consciousness, it suffers discomfort and pain, is
\nattracted or repelled, has to defend itself or to assail; it is
\nconstantly called upon to undergo what it is unwilling or unable to
\nsuffer. Into the emotional and the sense-mind the law of division
\nbrings the same reactions with the higher values of grief
\nand joy, love and hatred, oppression and depression, all cast into
\nterms of desire, and by desire into straining and effort, and
\nby the straining into excess and defect of force, incapacity, the
\nrhythm of attainment and disappointment, possession and
\nrecoil, a constant strife and trouble and unease. Into the mind as a
\nwhole, instead of a divine law of narrower truth flowing
\ninto greater truth, lesser light taken up into wider light, lower will
\nsurrendered to higher transforming will, pettier satisfaction
\nprogressing towards nobler and more complete satisfaction, it brings
\nsimilar dualities of truth pursued by error, light by
\ndarkness, power by incapacity, pleasure of pursuit and attainment by
\npain of repulse and of dissatisfaction with what is
\nattained; mind takes up its own affliction along with the affliction of
\nlife and body and becomes aware of the triple defect
\nand insufficiency of our natural being. All this means the denial of
\nAnanda, the negation of the trinity of Sachchidananda and
\ntherefore, if the negation be insuperable, the futility of existence;
\nfor existence in throwing itself out in the play of
\nconsciousness and force must seek that movement not merely for itself,
\nbut for satisfaction in the play, and if in the play no
\nreal satisfaction can be found, it must obviously be abandoned in the
\nend as a vain attempt, a colossal mistake, a delirium of
\nthe self-embodying spirit.\n<\/p>\n

     This is the whole basis of
\nthe pessimist theory of the world,—optimist, it may be, as to worlds
\nand states beyond, but
\npessimist as to the earthly life and the destiny of the mental being in
\nhis dealings with the material universe. For it affirms
\nthat since the very nature of material existence is division and the
\nvery seed of embodied mind is self-limitation, ignorance
\nand egoism, to seek satisfaction of the spirit upon earth or to seek an
\nissue and divine purpose and culmination for the
\nworld-play is a vanity and delusion; only in a heaven of the Spirit and
\nnot in the world, or only in the Spirit’s true quietude and
\nnot in its phenomenal\n<\/p>\n

\nPage-248<\/p>\n

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

\n

activities can we reunite existence and
\nconsciousness with the divine self-delight. The Infinite can only
\nrecover itself by
\nrejecting as an error and a false step its attempt to find itself in
\nthe finite. Nor can the emergence of mental consciousness
\nin the material universe bring with it any promise of a divine
\nfulfilment. For the principle of division is not proper to Matter,
\nbut to Mind; Matter is only an illusion of Mind into which Mind brings
\nits own rule of division and ignorance. Therefore
\nwithin this illusion Mind can only find itself; it can only travel
\nbetween the three terms of the divided existence it has created:
\nit cannot find there the unity of the Spirit or the truth of the
\nspiritual existence.<\/p>\n

     
\nNow it is true that the principle of division in Matter can be only a
\ncreation of the divided Mind which has precipitated
\nitself into material existence; for that material existence has no
\nself-being, is not the original phenomenon but only a form
\ncreated by an all-dividing Life-force which works out the conceptions
\nof an all-dividing Mind. By working out being into
\nthese appearances of the ignorance, inertia and division of Matter the
\ndividing Mind has lost and imprisoned itself in a
\ndungeon of its own building, is bound with chains which it has itself
\nforged. And if it be true that the dividing Mind is the first
\nprinciple of creation, then it must be also the ultimate attainment
\npossible in the creation, and the mental being struggling
\nvainly with Life and Matter, overpowering them only to be overpowered
\nby them, repeating eternally a fruitless cycle must
\nbe the last and highest word of cosmic existence. But no such
\nconsequence ensues if, on the contrary, it is the immortal and
\ninfinite Spirit that has veiled itself in the dense robe of material
\nsubstance and works there by the supreme creative power of Supermind,
\npermitting the divisions of Mind and the reign of the lowest or
\nmaterial principle only as initial conditions for a
\ncertain evolutionary play of the One in the Many. If, in other words,
\nit is not merely a mental being who is hidden in the
\nforms of the universe, but the infinite Being, Knowledge, Will which
\nemerges out of Matter first as Life, then as Mind, with
\nthe rest of it still unrevealed, then the emergence of consciousness
\nout of the apparently Inconscient must have another and
\ncompleter term; the appearance of a supramental spiritual being who
\nshall impose on his mental,\n<\/p>\n

\nPage-249<\/font><\/p>\n

\n

vital, bodily workings a higher law than that of the
\ndividing Mind is no longer impossible. On the contrary, it is the
\nnatural and
\ninevitable conclusion of the nature of cosmic existence. <\/p>\n

   
\nSuch a supramental being would, as we have seen, liberate the mind from
\nthe knot of its divided existence and use the
\nindividualisation of mind as merely a useful subordinate action of the
\nall-embracing Supermind; and he would liberate the life
\nalso from the knot of its divided existence and use the
\nindividualisation of life as merely a useful subordinate action of the
\none Conscious-Force fulfilling its being and joy in a diversified
\nunity. Is there any reason why he should not also liberate the
\nbodily existence from the present law of death, division and mutual
\ndevouring and use individualisation of body as merely a
\nuseful subordinate term of the one divine Conscious-Existence made
\nserviceable for the joy of the Infinite in the finite? or
\nwhy this spirit should not be free in a sovereign occupation of form,
\nconsciously immortal even in the changing of his robe of
\nMatter, possessed of his self-delight in a world subjected to the law
\nof unity and love and beauty? And if man be the
\ninhabitant of terrestrial existence through whom that transformation of
\nthe mental into the supramental can at last be
\noperated, is it not possible that he may develop, as well as a divine
\nmind and a divine life, also a divine body? or, if the
\nphrase seem to be too startling to our present limited conceptions of
\nhuman potentiality, may he not in his development of his
\ntrue being and its light and joy and power arrive at a divine use of
\nmind and life and body by which the descent of Spirit into
\nform shall be at once humanly and divinely justified?\n<\/p>\n

     The one thing that can
\nstand in the way of that ultimate terrestrial possibility is if our
\npresent view of Matter and its
\nlaws represent the only possible relation between sense and substance,
\nbetween the Divine as knower and the Divine as
\nobject, or if, other relations being possible, they are yet not in any
\nway possible here, but must be sought on higher planes of
\nexistence. In that case, it is in heavens beyond that we must seek our
\nentire divine fulfilment, as the religions assert, and
\ntheir other assertion of the kingdom of God or the kingdom of the
\nperfect upon earth must be put aside as a delusion. Here
\nwe can only pursue or<\/p>\n

\n Page-250<\/font><\/p>\n

\n

attain an internal preparation or victory and, having liberated the mind and life and soul within, must turn from the
\nunconquered and unconquerable material principle, from an unregenerated and intractable earth to find elsewhere our divine
\nsubstance. There is, however, no reason why we should accept this limiting conclusion. There are, quite certainly, other
\nstates even of Matter itself; there is undoubtedly an ascending series of the divine gradations of substance; there is the
\npossibility of the material being transfiguring itself through the acceptation of a higher law than its own which is yet its own
\nbecause it is always there latent and potential in its own secrecies.\n<\/p>\n

\nPage-251<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XXV The Knot of Matter   I cannot travel to the Truth of the luminous Lord by force or by the duality…. Who are…<\/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-624","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\/624","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=624"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/624\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=624"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=624"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=624"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}