In other words it would mean that even when the manifestation takes place, it is divine manifestation. In a certain sense we might say, it is divine Avatar: Avatar is nothing but Divine who is so high, He becomes avatāraṇa, he descends and manifest partially. In a sense you might say that the whole world is nothing but Avatar of God, but partial manifestation.
This is one line of our detection of the design of the world. Then, we find that there is in this world a very close connection between what happens in the form, (you take any form and see what is happening in the form), and what happens as a result of what is happening in the form: in other words, there are two states of any given form. A form manifests something of consciousness: in matter the consciousness manifestation is the least; in life the manifestation of consciousness is greater; in mind the manifestation of consciousness is still greater.
And every human being has within him or her, a certain thing happening in the form of consciousness. All our activities, all our planning, all our desires, all our emotions, all our will, ‘saṅkalpa’, and all activities that we perform, all of them make an effort to achieve something, to manifest further. In other words, every form in the world is attempting to manifest: it is a drive towards manifestation. Even what is called sleep is nothing but a rest in the process of manifestation: you are taking rest for sometime so that you are ready afterwards to again come forward with a greater force of action and manifest.
In this manifesting process, there is also a kind of a law of process, a certain rhythm. What is that rhythm? There is an element of what is called ‘aspiration’. Before you manifest, you ‘aspire’ to manifest. This aspiration takes many forms. The lowest form is impulse: curiosity is an impulse, desire to know what is happening. If somebody is talking very privately, the curiosity in the other one arises, and then begins to strain the ears to try to know what is happening, it is curiosity, it is an impulse. There is an aspiration to know, to find out what is happening.
Then, there is desire, which is also another form of aspiration, which is evidently an aspiration: desire very evidently means that there is a great burning in the heart to achieve something.
Then, there is attraction. Even greater than desire is attraction. It is something so irresistible that even if you give ten preachings to the attraction it cannot be stopped. It must go to the target; it must achieve the target. There is also opposite: ‘repulsion’, which is also a kind of an aspiration. Even repulsion is the negative movement, but it is also a kind of a minus point you might say, in your development, but towards something else.
Then, there is preference: that is also an aspiration. You prefer this instead of the other one; that is also an aspiration.
And then, there is the will, saṅkalpa, “I want to do this”: that is also an aspiration.
Depending upon the different forms of this aspiration…if you examine the whole world movement you will detect again like a scientist that there is here, a special way of development. The aspiration is always answered. You detect in this process of development that aspiration is always answered: this is the law of the process. And it is answered from somewhere else, not merely within the compass of the form in which the aspiration rises. The answer may be quick, the answer may be slow, answer may not be exactly corresponding to what you aspired for, but there is an answer one way or the other. Even denial is an answer; even affirmation is an answer; but there is an answer, which is not dependent any more upon the form in which the aspiration takes place. And from outside the answer comes. And that answer fills you, and makes you more capable to move forward. Sometimes of course there are negative answers in which you are weakened, not that you become more capable, you are weakened; but as a result of weakness a further aspiration arises. And ultimately, by this process of plus and minus movements, gradually there is ultimately an ascending movement: from matter came life; from life came mind. From the point of a consciousness ultimately, there has been a gradual ascent, even though in the processes there may have been many ups and downs. But ultimately the result is that manifestation of consciousness has risen to the level where we are now.
In other words we find that in this world, there is not only a gradual development, but a gradual ascending development: it is a new detection that we find that this world is a world in which there is a gradual ascending movement. And this ascent is obtained by an aspiration, which is answered from outside. That outside may be the outer world as we know, and if we are more careful we can find that even from the world as we know, that answer comes, but from something that is not known in the physical world: all answers do not come necessarily from our surroundings as we know them, but even beyond them. That is why it is said that the whole world movement is nothing but a gradual manifestation of the Divine in which every developing form aspires, which is answered by the Divine. In other words, the Divine manifest more and more by this process. There is an aspiration and then there is an answer.