Our human intellect sets up an inherent opposition between our weak and ignorant mentality and the perfected, all-knowing and all-powerful consciousness of the Divine. The gulf we create between these two is virtually unbridgeable and leads to attempts to deny, suppress or destroy the human part when we seek to achieve the Divine realisation. We forget, in this attempt, that we and all the forms of the manifested world, are created out of the Divine consciousness, partake of that consciousness and are manifesting through Time for a purpose known to that Divine Consciousness. Where we see imperfection and failure, the Divine consciousness sees process and development of its larger purpose and intention. Therefore, the Divine Consciousness does not work through miraculous conversions or overnight transformations, as that would defeat its larger intention and purpose.
Sri Aurobindo explains the implications of this: “This imperfect nature of ours contains the materials of our perfection, but inchoate, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently perfected, purified, reorganised, new-moulded and transformed, not hacked and hewn and slain or mutilated, not obliterated by simple coercion and denial. This world and we who live in it are his creation and manifestation, and he deals with it and us in a way our narrow and ignorant mind cannot understand unless it falls silent and opens to a divine knowledge.”
“Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue.”
“The Master of our works is neither a blunderer nor an indifferent witness nor a dallier with the luxury of unneeded evils. He is wiser than our reason and wiser than our virtue.”
Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 11, The Master of the Work, pp. 233-234