Sri Aurobindo is clear when he assigns a significance and meaning to the terrestrial creation, and refuses to accept it as some kind of mistake, illusion or lesser reality. He points out that while there are indeed various planes of existence, even various worlds of consciousness, and they all have a reality, they do not in and of themselves either invalidate the terrestrial life, nor provide a total solution to the riddle of existence.
“But worlds of a higher consciousness are not the only possible scene and habitation of the perfected soul; nor can we find in any unchanging typal world the final or total sense of the Spirit’s self-expression in the cosmos: the material world, this earth, this human life are a part of the Spirit’s self-expression and have their divine possibility; that possibility is evolutionary and it contains the possibilities of all the other worlds in it, unrealised but realisable. Earth-life is not a lapse into the mire of something undivine, vain and miserable, offered by some Power to itself as a spectacle or to the embodied soul as a thing to be suffered and then cast away from it: it is the scene of the evolutionary unfolding of the being which moves towards the revelation of a supreme spiritual light and power and joy and oneness, but includes in it also the manifold diversity of the self-achieving spirit. There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul’s growth and the endeavor of Nature.”
Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 16, The Integral Knowledge and the Aim of Life; Four Theories of Existence