{"id":2080,"date":"2013-07-13T01:39:19","date_gmt":"2013-07-13T01:39:19","guid":{"rendered":"http:\/\/localhost\/?p=2080"},"modified":"2013-07-13T01:39:19","modified_gmt":"2013-07-13T01:39:19","slug":"44-the-origin-and-remedy-of-falsehood-error-wrong-and-evil-vol-21-22-the-life-divine","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/21-22-the-life-divine\/44-the-origin-and-remedy-of-falsehood-error-wrong-and-evil-vol-21-22-the-life-divine","title":{"rendered":"-44_The Origin and Remedy of Falsehood Error Wrong and Evil.html"},"content":{"rendered":"
\n\n\n
\n <\/p>\n

\n
\nChapter
\nXIV <\/b>
\n<\/span><\/p>\n

 <\/p>\n

\n
\nThe Origin and Remedy of <\/font><\/b>
\n<\/span><\/p>\n

\n
\nFalsehood, Error, Wrong and Evil <\/font><\/b>
\n<\/span><\/p>\n

 <\/p>\n

\nThe Lord accepts the sin and the virtue of none; because knowledge is veiled by Ignorance, mortal men are deluded.
\n<\/span> <\/p>\n

\n
\nGita.<\/i>1<\/font><\/sup>
\n<\/span> <\/p>\n

 <\/p>\n

\nThey live according to another idea of self than the reality, deluded,
\nattached, expressing a falsehood,  \u2014 as if by an enchantment they see the false as the true.
\n<\/span> <\/p>\n

\n
\nMaitri Upanishad.<\/i>2<\/font><\/sup> <\/span> <\/p>\n

 <\/p>\n

\nThey live and move in the Ignorance and go round and round, battered and stumbling, like blind men led by one who is
\nblind.
\n<\/span> <\/p>\n

\n
\nMundaka Upanishad.<\/i>3<\/font><\/sup> <\/span> <\/p>\n

 <\/p>\n

\nOne whose intelligence has attained to Unity, casts away from
\nhim both sin and virtue.
\n<\/span> <\/p>\n

\n
\nGita.<\/i>4<\/font><\/sup> <\/span> <\/p>\n

 <\/p>\n

\nHe who has found the bliss of the Eternal is afflicted no more by the thought, “Why have I not done the good? Why have I done evil?” One who knows the self extricates himself from
\nboth these things.
\n<\/span> <\/p>\n

\n
\nTaittiriya Upanishad.<\/i>5<\/font><\/sup> <\/span> <\/p>\n

 <\/p>\n

\nThese are they who are conscious of the much falsehood in the world; they grow in the house of Truth, they are the strong
\nand invincible sons of Infinity.
\n<\/span> <\/p>\n

\n
\nRig Veda.<\/i>6<\/font><\/sup> <\/span> <\/p>\n

 <\/p>\n

\nThe first and the highest are truth; in the middle there is falsehood, but it is taken between the truth on both sides of it and it draws its being from the truth.7<\/font><\/sup>
\n<\/span> <\/p>\n

\n
\nBrihadaranyaka Upanishad.<\/i>8<\/font><\/sup> <\/span> <\/p>\n

\n
\n1 V. 15.      2
\nVII. 10.      3 I. 2. 8.      4
\nII. 50.      5
\nII. 9.      6
\nVII. 60. 5. <\/font>
\n<\/span><\/p>\n

\n
\n7 The truth of the physical reality and the truth of the spiritual and superconscient reality. Into the intermediate subjective and mental realities which stand between them, falsehood can enter, but it takes either truth from above or truth from below as the substance out of which it builds itself and both are pressing upon it to turn its misconstructions into truth of life and truth of spirit.      8 V. 5. 1.  
\n<\/font> <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 618<\/font><\/span><\/p>\n

\n

\n
\nI<\/font>F IGNORANCE<\/b> is in its nature a self-limiting knowledge
\noblivious of the integral self-awareness and confined to an exclusive
\nconcentration in a single field or upon a concealing surface of cosmic movement, what, in this view, are we to make of the problem which most poignantly preoccupies the mind of man when it is turned on the mystery of his own existence and of cosmic existence, the problem of evil? A limited knowledge supported by a secret All-Wisdom as an instrument for working out within the necessary limitations a restricted
\nworld-order may be admitted as an intelligible process of the universal
\nConsciousness and Energy; but the necessity of false hood and error, the necessity of wrong and evil or their utility in the workings of the omnipresent Divine Reality is less easily admissible. And yet if that Reality is what we have supposed it to be, there must be some necessity for the appearance of these contrary phenomena, some significance, some function that they had to serve in the economy of the universe. For in the complete and inalienable self-knowledge of the Brahman which is necessarily all-knowledge, since all this that is is the Brahman, such phenomena cannot have come in as a chance, an intervening accident, an involuntary forgetfulness or confusion of the Consciousness-Force of the All-Wise in the cosmos or an ugly contretemps for which the indwelling Spirit was not prepared and of which it is the prisoner erring in a labyrinth with the utmost difficulty of escape. Nor can it be an inexplicable mystery of being, original and eternal, of which the divine
\nAll-Teacher is incapable of giving an account to himself or to us. There must be behind it a significance of the All-Wisdom itself, a power of the All-Consciousness which permits and uses it for some indispensable function in the present workings of our
\nself-experience and world-experience. This aspect of existence needs now to be examined more directly and determined in its origins and the limits of its reality and its place in Nature.
\n<\/span> <\/p>\n

\nThis problem may
\nbe taken up from three points of view,  \u2014 its relation to the Absolute, the supreme Reality, its origin and place in the cosmic workings, its action and point of hold in the  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 619<\/font><\/span><\/p>\n

\n

\nindividual being. It is evident that these contrary phenomena have no direct root in the supreme Reality itself, there is nothing there that has this character; they are creations of the Ignorance and Inconscience, not fundamental or primary aspects of the Being, not native to the Transcendence or to the infinite power of the Cosmic Spirit. It is sometimes reasoned that as Truth and Good have their absolutes, so Falsehood and Evil must also have their absolutes, or, if it is not so, then both must belong to the relativity only; Knowledge and Ignorance, Truth and Falsehood, Good and Evil exist only in relation to each other and beyond the dualities here they have no existence. But this is not the fundamental truth of the relation of these opposites; for, in the first place, Falsehood and Evil are, unlike Truth and Good, very clearly results of the Ignorance and cannot exist where there is no Ignorance: they can have no self-existence in the Divine Being, they cannot be native elements of the Supreme Nature. If, then, the limited Knowledge which is the nature of Ignorance renounces its limitations, if Ignorance disappears into Knowledge, evil and falsehood can no longer endure: for both are fruits of unconsciousness and wrong consciousness and, if true or whole consciousness is there replacing Ignorance, they have no longer any basis for their existence. There can therefore be no absolute of falsehood, no absolute of evil; these things are a by-product of the world-movement: the sombre flowers of falsehood and suffering and evil have their root in the black soil of the Inconscient. On the other hand, there is no such intrinsic obstacle to the absoluteness of Truth and Good: the relativity of truth and error, good and evil is a fact of our experience, but it is similarly a by-product, it is not a permanent factor native to existence; for it is true only of the valuations made by the human consciousness, true only of our partial knowledge and partial ignorance.
\n<\/span> <\/p>\n

\nTruth is relative to us because our knowledge is surrounded by ignorance.
\nOur exact vision stops short at outside appearances which are not the complete truth of things, and, if we go deeper, the
\nilluminations we arrive at are guesses or inferences or intimations, not a sight of indubitable realities: our  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 620<\/font><\/span><\/p>\n

\n

\nconclusions are partial, speculative or constructed, our statement of them, which is the expression of our indirect contact with the reality, has the nature of representations or figures, word-images of thought perceptions that are themselves images, not embodiments of Truth itself, not directly real and authentic. These figures or representations are imperfect and opaque and carry with them their shadow of nescience or error; for they seem to deny or shut out other truths and even the truth they express does not get its full value: it is an end or edge of it that projects into form and the rest is left in the shadow unseen or disfigured or uncertainly visible. It might almost be said that no mental statement of things can be altogether true; it is not Truth bodied, pure and nude, but a draped figure, 
\n\u2014 often it is only the drapery that is visible. But this character does not apply to truth perceived by a direct action of consciousness or to the truth of knowledge by identity; our seeing there may be limited, but so far as it extends, it is authentic, and authenticity is a first step towards absoluteness: error may attach itself to a direct or identical vision of things by a mental accretion, by a mistaken or illegitimate extension or by the mind’s misinterpretation, but it does not enter into the substance. This authentic or identical vision or experience of things is the true nature of knowledge and it is self-existent within the being, although rendered in our minds by a secondary formation that is unauthentic and derivative. Ignorance in its origin has not this self-existence or this authenticity; it exists by a limitation or absence or abeyance of knowledge, error by a deviation from truth, falsehood by a distortion of truth or its contradiction and denial. But it cannot be similarly said of knowledge that in its very nature it exists only by a limitation or absence or abeyance of ignorance: it may indeed emerge in the human mind partly by a process of such limitation or abeyance, by the receding of darkness from a partial light, or it may have the aspect of ignorance turning into knowledge; but in fact, it rises by an independent birth from our depths where it has a native existence.
\n<\/span> <\/p>\n

\nAgain, of good and evil it can be said that one exists by true consciousness, the other survives only by wrong consciousness:  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 621<\/font><\/span><\/p>\n

\n

\nif there is an unmixed true consciousness, good alone can exist; it is no longer mixed with evil or formed in its presence. Human values of good and evil, as of truth and error, are indeed uncertain and relative: what is held as truth in one place or time is held in another place or time to be error; what is regarded as good is elsewhere or in other times regarded as evil. We find too that what we call evil results in good, what we call good results in evil. But this untoward outcome of good producing evil is due to the confusion and mixture of knowledge and ignorance, to the penetration of true consciousness by wrong consciousness, so that there is an ignorant or mistaken application of our good, or it is due to the intervention of afflicting forces. In the opposite case of evil producing good, the happier and contradictory result is due to the intervention of some true consciousness and force
\nacting behind and in spite of wrong consciousness and wrong will or it is
\ndue to the intervention of redressing forces. This relativity, this mixture is a circumstance of human mentality and the workings
\nof the Cosmic Force in human life; it is not the fundamental truth of good and evil. It might be objected that physical evil, such as pain and most bodily suffering, is independent of knowledge and ignorance, of right and wrong consciousness, inherent in physical Nature: but, fundamentally, all pain and suffering are the result of an insufficient consciousness-force in the surface being which makes it unable to deal rightly with self and Nature or unable to assimilate and to harmonise itself with the contacts of the universal Energy; they would not exist if in us there were an integral presence of the luminous Consciousness and the divine Force of an integral Being. Therefore the relation of truth to falsehood, of good to evil is not a mutual dependence, but is in the nature of a contradiction as of light and shadow; a shadow depends on light for its existence, but light does not depend for its existence on the shadow. The relation between the Absolute and these contraries of some of its fundamental aspects is not that they are opposite fundamental aspects of the Absolute; falsehood and evil have no fundamentality, no power of infinity or eternal being, no self-existence even by latency in the Self-Existent, no authenticity of an original inherence.  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 622<\/font><\/span><\/p>\n

\n

\nIt is no doubt a fact that once truth or good manifests, the conception of falsehood and evil becomes a possibility; for whenever there is an affirmation, its negation becomes conceivable. As the manifestation of existence, consciousness and delight made the manifestation of non-existence, inconscience, insensibility conceivable and, because conceivable, therefore in a way inevitable, for all possibilities push towards actuality until they reach it, so is it with these contraries of the aspects of the Divine Existence. It may be said on this ground that these opposites, since they must be immediately perceivable by the manifesting Consciousness on the very threshold of manifestation, can take rank as implied absolutes and are inseparable from all cosmic existence. But it must first be noted that it is only in cosmic manifestation that they become possible; they cannot pre-exist in the timeless being, for they are incompatible with the unity and bliss that are its substance. In cosmos also they cannot come into being except by a limitation of truth and good into partial and relative forms and by a breaking up of the unity of existence and consciousness into separative consciousness and separative being. For where there is oneness and complete mutuality of consciousness-force even in multiplicity and diversity, there truth of self-knowledge and mutual knowledge is automatic and error of self-ignorance and mutual ignorance is impossible. So too where truth exists as a whole on a basis of self-aware oneness, falsehood cannot enter and evil is shut out by the exclusion of wrong consciousness and wrong will and their dynamisation of falsehood and error. As soon as separateness enters, these things also can enter; but even this simultaneity is not inevitable. If there is sufficient mutuality, even in the absence of an active sense of oneness, and if the separate beings do not transgress or deviate from their norms of limited knowledge, harmony and truth can still be sovereign and evil will have no gate of entry. There is, therefore, no authentic inevitable cosmicity of falsehood and evil even as there is no absoluteness; they are circumstances or results that arise only at a certain stage when separativeness culminates in opposition and ignorance in a positive unconsciousness of knowledge and  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 623<\/font><\/span><\/p>\n

\n

\na resultant wrong consciousness and wrong knowledge with its content of wrong will, wrong feeling, wrong action and wrong reaction. The question is at what juncture of cosmic manifestation the opposites enter in; for it may be either at some stage of the increasing involution of consciousness in separative mind and life or only after the plunge into inconscience. This resolves itself into the question whether falsehood, error, wrong and evil exist originally in the mental and vital planes and are native to mind and life or are proper only to the material manifestation because inflicted on mind and life there by the obscurity arising from the Inconscience. It may be questioned too whether, if they do exist in supraphysical mind and life, they were original and inevitable there; for they may rather have entered in as a consequence or a supraphysical extension from the material manifestation. Or, if that is untenable, it may be that they arose as an enabling supraphysical affirmation in the universal Mind and Life, a precedent necessity for their appearance in that manifestation to which they more naturally belong as an inevitable
\noutcome of the creative Inconscience. <\/span> <\/p>\n

\nIt was for a long time held by the
\nhuman mind as a traditional knowledge that when we go beyond the material plane, these things are found to exist there also in worlds beyond us.
\nThere are in these planes of supraphysical experience powers and forms of
\nvital mind and life that seem to be the prephysical foundation of the discordant, defective or perverse forms and powers of
\nlife-mind and life-force which we find in the terrestrial existence. There are forces, and subliminal experience seems to show that there are supraphysical beings embodying those forces, that are attached in their root-nature to ignorance, to darkness of consciousness, to misuse of force, to perversity of delight, to all the causes and consequences of the things that we call evil. These powers, beings or forces are active to impose their adverse constructions upon terrestrial creatures; eager to maintain their reign in the manifestation, they oppose the increase of light and truth and good and, still more, are antagonistic to the progress of the soul towards a divine consciousness and divine existence. It is this feature of existence that we see figured in the tradition of the  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 624<\/font><\/span><\/p>\n

\n

\nconflict between the Powers of Light and Darkness, Good and Evil, cosmic Harmony and cosmic Anarchy, a tradition universal in ancient myth and in religion and common to all systems of occult knowledge.
\n<\/span> <\/p>\n

\nThe theory of this traditional knowledge is perfectly rational and verifiable by inner experience, and it imposes itself if we admit the supraphysical and do not cabin ourselves in the acceptation of material being as the only reality. As there is a cosmic Self and Spirit pervading and upholding the universe and its beings, so too there is a cosmic Force that moves all things, and on this original cosmic Force depend and act many cosmic Forces that are its powers or arise as forms of its universal action. Whatever is formulated in the universe has a Force or Forces that support it, seek to fulfil or further it, find their foundation in its functioning, their account of success in its success and growth and domination, their self-fulfilment or their prolongation of being in its victory or survival. As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; 
\n\u2014 this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, 
\n\u2014 invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 625<\/font><\/span><\/p>\n

\n

\nFalsehood and Evil. Modern thought is aware of no invisible forces other than those revealed or constructed by Science; it does not believe that Nature is capable of creating any other beings than those around us in the physical world, men, beasts, birds, reptiles, fishes, insects, germs and animalculae. But if there are invisible cosmic forces physical in their nature that act upon the body of inanimate objects, there is no valid reason why there should not be invisible cosmic forces mental and vital in their nature that act upon his mind and his life force. And if Mind and Life, impersonal forces, form conscious beings or use persons to embody them in physical forms and in a physical world and can act upon Matter and through Matter, it is not impossible that on their own planes they should form conscious beings whose subtler substance is invisible to us or that they should be able to act from those planes on beings in physical Nature. Whatever reality or mythical unreality we may attach to the traditional figures of past human belief or experience, they would then be representations of things that are true in principle. In that case the first source of good and evil would be not in terrestrial life or in the evolution from the Inconscience, but in Life itself, their source would be supraphysical and they would be reflected here from a larger supraphysical Nature.
\n<\/span> <\/p>\n

\nThis is certain that when we go back into ourselves very deep away from the surface appearance, we find that the mind, heart and sensational being of man are moved by forces not under his own control and that he can become an instrument in the hands of Energies of a cosmic character without knowing the origin of his actions. It is by stepping back from the physical surface into his inner being and subliminal consciousness that he becomes directly aware of them and is able to know directly and deal
\nwith their action upon him. He grows aware of interventions which seek to
\nlead him in one direction or another, of suggestions and impulsions which had disguised themselves as original movements of his own mind and against which he had to battle. He can realise that he is not a conscious creature inexplicably produced in an unconscious world out of a seed of inconscient Matter and moving about in an obscure self-ignorance, but an
\n<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 626<\/font><\/span><\/p>\n

\n

\n

embodied soul through whose action cosmic Nature is seeking <\/p>\n

to fulfil itself, the living ground of a vast debate between a darkness of
\nIgnorance out of which it emerges here and a light of Knowledge which is growing
\nupwards towards an unforeseen culmination. The Forces which seek to move him,
\nand among them the Forces of good and evil, present themselves as powers of
\nuniversal Nature; but they seem to belong not only to the physical universe, but
\nto planes of Life and Mind beyond it. The first thing that we have to note of
\nimportance to the problem preoccupying us is that these Forces in their action
\nseem often to surpass the measures of human relativity; they are in their larger
\naction superhuman, divine, titanic or demoniac, but they may create their
\nformations in him in large or in little, in his greatness or his smallness, they
\nmay seize and drive him at moments or for periods, they may influence his
\nimpulses or his acts or possess his whole nature. If that possession happens, he
\nmay himself be pushed to an excess of the normal humanity of good or evil;
\nespecially the evil takes forms which shock the sense of human measure, exceed
\nthe bounds of human personality, approach the gigantic, the inordinate, the
\nimmeasurable. It may then be questioned whether it is not a mistake to deny
\nabsoluteness to evil; for as there is a drive, an aspiration, a yearning in man
\ntowards an absolute truth, good, beauty, so these movements  \u2014 as also the
\ntranscending intensities attainable by pain and suffering  \u2014 seem to
\nindicate the attempt at self-realisation of an absolute evil. But the
\nimmeasurable is not a sign of absoluteness: for the absolute is not in itself a thing of magnitude; <\/p>\n

it is beyond measure, not in the sole sense of vastness, but in
\nthe freedom of its essential being; it can manifest itself in the <\/p>\n

infinitesimal as well as in the infinite. It is true that as we pass
\nfrom the mental to the spiritual, 
\n\u2014 and that is a passage towards <\/p>\n

the absolute,  \u2014 a subtle wideness and an increasing intensity of
\nlight, of power, of peace, of ecstasy mark our passing out of our <\/p>\n

limitations: but this is at first only a sign of freedom, of height, of
\nuniversality, not yet of an inward absoluteness of self-existence <\/p>\n

which is the essence of the matter. To this absoluteness pain and
\nevil cannot attain, they are bound to limitation and they are <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 627<\/font><\/span><\/p>\n

\n

\n

derivative. If pain becomes immeasurable, it ends itself or ends <\/p>\n

that in which it manifests, or collapses into insensibility or, in
\nrare circumstances, it may turn into an ecstasy of Ananda. If <\/p>\n

evil became sole and immeasurable, it would destroy the world
\nor destroy that which bore and supported it; it would bring <\/p>\n

things and itself back by disintegration into non-existence. No
\ndoubt the Powers that support darkness and evil attempt by the <\/p>\n

magnitude of their self-aggrandisement to reach an appearance
\nof infinity, but immensity is all they can achieve and not infinity; <\/p>\n

or, at most, they are able to represent their element as a kind
\nof abysmal infinite commensurate with the Inconscient, but it is <\/p>\n

a false infinite. Self-existence, in essence or by an eternal inherence in the Self-existent, is the condition of absoluteness: error, <\/p>\n

falsehood, evil are cosmic powers, but relative in their nature,
\nnot absolute, since they depend for existence on the perversion <\/p>\n

or contradiction of their opposites and are not like truth and
\ngood self-existent absolutes, inherent aspects of the supreme <\/p>\n

Self-existent.
\n<\/span> <\/p>\n

\nA second point of questioning emerges from the evidence <\/p>\n

given for the supraphysical and prephysical existence of these
\ndark opposites: for that suggests that they may be after all <\/p>\n

original cosmic principles. But it is to be noted that their appearance does not extend higher than the lower supraphysical <\/p>\n

life-planes; they are “powers of the Prince of Air”,  \u2014 air being
\nin the ancient symbolism the principle of life and therefore of <\/p>\n

the mid-worlds where the vital principle is predominant and
\nessential. The adverse opposites are not, then, primal powers of <\/p>\n

the cosmos, but creations of Life or of Mind in life. Their supraphysical aspects and influences on earth-nature can be explained <\/p>\n

by the coexistence of worlds of a descending involution with
\nparallel worlds of an ascending evolution, not precisely created <\/p>\n

by earth-existence, but created as an annexe to the descending
\nworld-order and a prepared support for the evolutionary terrestrial formations; here evil may appear, not as inherent in all life,
\nbut as a possibility and a pre-formation that makes inevitable its <\/p>\n

formation in the evolutionary emergence of consciousness out
\nof the Inconscient. However this may be, it is as an outcome <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 628<\/font><\/span><\/p>\n

\n

\n

of the Inconscience that we can best watch and understand the <\/p>\n

origin of falsehood, error, wrong and evil, for it is in the return of
\nInconscience towards Consciousness that they can be seen taking <\/p>\n

their formation and it is there that they seem to be normal and
\neven inevitable. <\/p>\n

<\/span> <\/p>\n

\nThe first emergence from the Inconscient is Matter, and
\nin Matter it would seem that falsehood and evil cannot exist, because both are created by a divided and ignorant surface
\nconsciousness and its reactions. There is no such active surface <\/p>\n

organisation of consciousness, no such reactions in material
\nforces or objects: whatever indwelling secret consciousness there <\/p>\n

may be in them seems to be one, undifferentiated, mute; inertly
\ninherent and intrinsic in the Energy that constitutes the object, it <\/p>\n

effectualises and maintains the form by the silent occult Idea in
\nit, but is otherwise self-rapt in the form of energy it has created, <\/p>\n

uncommunicating and inexpressive. Even if it differentiates itself according to the form of Matter in a corresponding form of <\/p>\n

self-being,
\nr<\/i>ū<\/i><\/font>pam rūpam pratir<\/i>ū<\/i><\/font>po babh<\/i>ū<\/i><\/font>va<\/i>,9<\/font><\/sup> there is no psychological organisation, no system of conscious actions or reactions.
\nIt is only by contact with conscious beings that material objects <\/p>\n

exercise powers or influences which can be called good or evil:
\nbut that good or evil is determined by the contacted being’s sense <\/p>\n

of help or harm, of benefit or injury from them; these values do
\nnot belong to the material object but to some Force that uses <\/p>\n

it or they are created by the consciousness that contacts it. Fire
\nwarms a man or burns him, but that is as involuntarily he meets <\/p>\n

it or voluntarily uses it; a medicinal herb cures or a poison kills,
\nbut the value of good or evil is brought into action by the user: <\/p>\n

it is to be observed too that a poison can cure as well as kill,
\na medicine kill or harm as well as cure or benefit. The world <\/p>\n

of pure Matter is neutral, irresponsible; these values insisted
\non by the human being do not exist in material Nature: as a <\/p>\n

superior Nature transcends the duality of good and evil, so this
\ninferior Nature falls below it. The question may begin to assume <\/p>\n

a different aspect if we go behind physical knowledge and accept
\n<\/span> <\/p>\n

\n <\/p>\n

\n
\n9 Katha Upanishad<\/i>, II. 2. 9. <\/p>\n

  <\/p>\n

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

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 629<\/font><\/span><\/p>\n

\n

\n

the conclusions of an occult inquiry, 
\n\u2014 for here we are told that <\/p>\n

there are conscious influences that attach themselves to objects
\nand these can be good or evil; but it might still be held that this <\/p>\n

does not affect the neutrality of the object which does not act
\nby an individualised consciousness but only as it is utilised for <\/p>\n

good or for evil or for both together: the duality of good and
\nevil is not native to the material principle, it is absent from the <\/p>\n

world of Matter.
\n<\/span> <\/p>\n

\nThe duality begins with conscious life and emerges fully <\/p>\n

with the development of mind in life; the vital mind, the mind of
\ndesire and sensation, is the creator of the sense of evil and of the <\/p>\n

fact of evil. Moreover, in animal life, the fact of evil is there, the
\nevil of suffering and the sense of suffering, the evil of violence <\/p>\n

and cruelty and strife and deception, but the sense of moral evil
\nis absent; in animal life there is no duality of sin or virtue, all <\/p>\n

action is neutral and permissible for the preservation of life and
\nits maintenance and for the satisfaction of the life-instincts. The <\/p>\n

sensational values of good and evil are inherent in the form of
\npain and pleasure, vital satisfaction and vital frustration, but the <\/p>\n

mental idea, the moral response of the mind to these values are
\na creation of the human being. It does not follow, as might be <\/p>\n

hastily inferred, that they are unrealities, mental constructions
\nonly, and that the only true way to receive the activities of Nature is either a neutral indifference or an equal acceptance or,
\nintellectually, an admission of all that she may do as a divine or a <\/p>\n

natural law in which everything is impartially admissible. That
\nis indeed one side of the truth: there is an infrarational truth <\/p>\n

of Life and Matter which is impartial and neutral and admits
\nall things as facts of Nature and serviceable for the creation, <\/p>\n

preservation or destruction of life, three necessary movements
\nof the universal Energy which are all connectedly indispensable <\/p>\n

and, each in its own place, of equal value. There is too a truth of
\nthe detached reason which can look on all that is thus admitted <\/p>\n

by Nature as serviceable to her processes in life and matter and
\nobserve everything that is with an unmoved neutral impartiality <\/p>\n

and acceptance; this is a philosophic and scientific reason that
\nwitnesses and seeks to understand but considers it futile to judge <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 630<\/font><\/span><\/p>\n

\n

\n

the activities of the cosmic Energy. There is too a suprarational <\/p>\n

truth formulating itself in spiritual experience which can observe
\nthe play of universal possibility, accept all impartially as the true <\/p>\n

and natural features and consequences of a world of ignorance
\nand inconscience or admit all with calm and compassion as a <\/p>\n

part of the divine working, but, while it awaits the awakening of
\na higher consciousness and knowledge as the sole escape from <\/p>\n

what presents itself as evil, is ready with help and intervention
\nwhere that is truly helpful and possible. But, nonetheless, there <\/p>\n

is also this other middle truth of consciousness which awakens
\nus to the values of good and evil and the appreciation of their <\/p>\n

necessity and importance; this awakening, whatever may be the
\nsanction or the validity of its particular judgments, is one of the <\/p>\n

indispensable steps in the process of evolutionary Nature.
\n<\/span> <\/p>\n

\nBut from what then does this awakening proceed? what <\/p>\n

is it in the human being that originates and gives its power
\nand place to the sense of good and evil? If we regard only the <\/p>\n

process, we may agree that it is the vital mind that makes the
\ndistinction. Its first valuation is sensational and individual, 
\n\u2014 all <\/p>\n

that is pleasant, helpful, beneficial to the life-ego is good, all that
\nis unpleasant, malefic, injurious or destructive is evil. Its next <\/p>\n

valuation is utilitarian and social: all that is considered helpful
\nto the associated life, all that it demands from the individual in <\/p>\n

order to remain in association and to regulate association for
\nthe best maintenance, satisfaction, development, good order of <\/p>\n

the associated life and its units, is good; all that has in the view
\nof the society a contrary effect or tendency is evil. But thinking <\/p>\n

mind then comes in with its own valuation and strives to find
\nout an intellectual basis, an idea of law or principle, rational or <\/p>\n

cosmic, a law of Karma perhaps or an ethical system founded on
\nreason or on an aesthetic, emotional or hedonistic basis. Religion <\/p>\n

brings in her sanctions; there is a word or law of God that enjoins righteousness even though Nature permits or stimulates its <\/p>\n

opposite,  \u2014 or perhaps Truth and Righteousness are themselves
\nGod and there is no other Divinity. But, behind all this practical <\/p>\n

or rational enforcement of the human ethical instinct, there is
\na feeling that there is something deeper: all these standards are <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 631<\/font><\/span><\/p>\n

\n

\n

either too narrow and rigid or complex and confused, uncertain, <\/p>\n

subject to alteration by a mental or a vital change or evolution;
\nyet it is felt that there is a deeper abiding truth and something <\/p>\n

within us that can have the intuition of that truth,  \u2014 in other
\nwords, that the real sanction is inward, spiritual and psychic. <\/p>\n

The traditional account of this inner witness is conscience, a
\npower of perception in us half mental, half intuitive; but this is <\/p>\n

something superficial, constructed, unreliable: there is certainly
\nwithin us, though less easily active, more masked by surface <\/p>\n

elements, a deeper spiritual sense, the soul’s discernment, an
\ninborn light within our nature. <\/p>\n

<\/span> <\/p>\n

\nWhat then is this spiritual or psychic witness or what is to it
\nthe value of the sense of good and evil? It may be maintained that <\/p>\n

the one use of the sense of sin and evil is that the embodied being
\nmay become aware of the nature of this world of inconscience <\/p>\n

and ignorance, awake to a knowledge of its evil and suffering
\nand the relative nature of its good and happiness and turn away <\/p>\n

from it to that which is absolute. Or else its spiritual use may
\nbe to purify the nature by the pursuit of good and the negation <\/p>\n

of evil until it is ready to perceive the supreme good and turn
\nfrom the world towards God, or, as in the Buddhistic ethical <\/p>\n

insistence, it may serve to prepare the dissolution of the ignorant
\nego-complex and the escape from personality and suffering. But <\/p>\n

also it may be that this awakening is a spiritual necessity of the
\nevolution itself, a step towards the growth of the being out of the <\/p>\n

Ignorance into the truth of the divine unity and the evolution
\nof a divine consciousness and a divine being. For much more <\/p>\n

than the mind or life which can turn either to good or to evil,
\nit is the soul-personality, the psychic being, which insists on <\/p>\n

the distinction, though in a larger sense than the mere moral
\ndifference. It is the soul in us which turns always towards Truth, <\/p>\n

Good and Beauty, because it is by these things that it itself
\ngrows in stature; the rest, their opposites, are a necessary part of <\/p>\n

experience, but have to be outgrown in the spiritual increase of
\nthe being. The fundamental psychic entity in us has the delight <\/p>\n

of life and all experience as part of the progressive manifestation
\nof the spirit, but the very principle of its delight of life is to gather <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 632<\/font><\/span><\/p>\n

\n

\n

out of all contacts and happenings their secret divine sense and <\/p>\n

essence, a divine use and purpose so that by experience our mind
\nand life may grow out of the Inconscience towards a supreme <\/p>\n

consciousness, out of the divisions of the Ignorance towards
\nan integralising consciousness and knowledge. It is there for <\/p>\n

that and it pursues from life to life its ever-increasing upward
\ntendency and insistence; the growth of the soul is a growth <\/p>\n

out of darkness into light, out of falsehood into truth, out of
\nsuffering into its own supreme and universal Ananda. The soul’s <\/p>\n

perception of good and evil may not coincide with the mind’s
\nartificial standards, but it has a deeper sense, a sure discrimination of what points to the higher Light and what points away
\nfrom it. It is true that as the inferior light is below good and <\/p>\n

evil, so the superior spiritual light is beyond good and evil; but
\nthis is not in the sense of admitting all things with an impartial <\/p>\n

neutrality or of obeying equally the impulses of good and evil,
\nbut in the sense that a higher law of being intervenes in which <\/p>\n

there is no longer any place or utility for these values. There is a
\nself-law of supreme Truth which is above all standards; there is <\/p>\n

a supreme and universal Good inherent, intrinsic, self-existent,
\nself-aware, self-moved and determined, infinitely plastic with <\/p>\n

the pure plasticity of the luminous consciousness of the supreme
\nInfinite. <\/p>\n

<\/span> <\/p>\n

\nIf, then, evil and falsehood are natural products of the Inconscience, automatic results of the evolution of life and mind <\/p>\n

from it in the processus of the Ignorance, we have to see how
\nthey arise, on what they depend for their existence and what <\/p>\n

is the remedy or escape. In the surface emergence of mental
\nand vital consciousness from the Inconscience is to be found <\/p>\n

the process by which these phenomena come into being. Here
\nthere are two determining factors, 
\n\u2014 and it is these that are the <\/p>\n

efficient cause of the simultaneous emergence of falsehood and
\nevil. First, there is an underlying, a still occult consciousness and <\/p>\n

power of inherent knowledge, and there is also an overlying layer
\nof what might be called indeterminate or else ill-formed stuff of <\/p>\n

vital and physical consciousness; through this obscure difficult
\nmedium the emerging mentality has to force its way and has to <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 633<\/font><\/span><\/p>\n

\n

\n

impose itself on it by a constructed and no longer an inherent <\/p>\n

knowledge, because this stuff is still full of nescience, heavily
\nburdened and enveloped with the inconscience of Matter. Next, <\/p>\n

the emergence takes place in a separated form of life which has
\nto affirm itself against a principle of inanimate material inertia <\/p>\n

and a constant pull of that material inertia towards disintegration and a relapse into the original inanimate Inconscience. <\/p>\n

This separated life-form has also to affirm itself, supported only
\nby a limited principle of association, against an outside world <\/p>\n

which is, if not hostile to its existence, yet full of dangers and
\non which it has to impose itself, conquer life-room, arrive at <\/p>\n

expression and propagation, if it wishes to survive. The result of
\nan emergence of consciousness in these conditions is the growth <\/p>\n

of a self-affirming vital and physical individual, a construction
\nof Nature of life and matter with a concealed psychic or spiritual true individual behind it for which Nature is creating this
\noutward means of expression. As mentality increases, this vital <\/p>\n

and material individual takes the more developed form of a
\nconstantly self-affirming mental, vital and physical ego. Our <\/p>\n

surface consciousness and type of existence, our natural being,
\nhas developed its present character under the compulsion of <\/p>\n

these two initial and basic facts of the evolutionary emergence.
\n<\/span> <\/p>\n

\nIn its first appearance consciousness has the semblance of a <\/p>\n

miracle, a power alien to Matter that manifests unaccountably
\nin a world of inconscient Nature and grows slowly and with <\/p>\n

difficulty. Knowledge is acquired, created out of nothing as it
\nwere, learned, increased, accumulated by an ephemeral ignorant <\/p>\n

creature in whom at birth it is entirely absent or present only, not
\nas knowledge, but in the form of an inherited capacity proper <\/p>\n

to the stage of development of this slowly learning ignorance.
\nIt might be conjectured that consciousness is only the original <\/p>\n

Inconscience mechanically recording the facts of existence on
\nthe brain-cells with a reflex or response in the cells automatically <\/p>\n

reading the record and dictating their answer; the record, reflex,
\nresponse together constitute what appears to be consciousness. <\/p>\n

But this is evidently not the whole truth, for it might account for
\nobservation and mechanical action, 
\n\u2014 although it is not clear <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 634<\/font><\/span><\/p>\n

\n

\n

how an unconscious record and response can turn into a conscious observation, a conscious sense of things and sense of
\nself,  \u2014 but does not credibly account for ideation, imagination, <\/p>\n

speculation, the free play of intellect with its observed material.
\nThe evolution of consciousness and knowledge cannot be accounted for unless there is already a concealed consciousness
\nin things with its inherent and native powers emerging little by <\/p>\n

little. Further, the facts of animal life and the operations of the
\nemergent mind in life impose on us the conclusion that there <\/p>\n

is in this concealed consciousness an underlying Knowledge or
\npower of knowledge which by the necessity of the life-contacts <\/p>\n

with the environment comes to the surface.
\n<\/span> <\/p>\n

\nThe individual animal being in its first conscious
\nself-affirmation has to rely on two sources of knowledge. As it is
\nnescient and helpless, a small modicum of uninformed surface <\/p>\n

consciousness in a world unknown to it, the secret Conscious-Force sends up to this surface the minimum of intuition <\/p>\n

necessary for it to maintain its existence and go through the
\noperations indispensable to life and survival. This intuition is <\/p>\n

not possessed by the animal, but possesses and moves it; it is
\nsomething that manifests of itself in the grain of the vital and <\/p>\n

physical substance of consciousness under pressure of a need
\nand for the needed occasion: but at the same time a surface <\/p>\n

result of this intuition accumulates and takes the form of an
\nautomatic instinct which works whenever the occasion for it <\/p>\n

recurs; this instinct belongs to the race and is imparted at
\nbirth to its individual members. The intuition, when it occurs <\/p>\n

or recurs, is unerring; the instinct is automatically correct as
\na rule, but can err, for it fails or blunders when the surface <\/p>\n

consciousness or an ill-developed intelligence interferes or if the
\ninstinct continues to act mechanically when, owing to changed <\/p>\n

circumstances, the need or the necessary circumstances are no
\nlonger there. The second source of knowledge is surface contact <\/p>\n

with the world outside the natural individual being; it is this
\ncontact which is the cause first of a conscious sensation and <\/p>\n

sense-perception and then of intelligence. If there were not an
\nunderlying consciousness, the contact would not create any <\/p>\n

  <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 635<\/font><\/span><\/p>\n

\n

\n

perception or reaction; it is because the contact stimulates into a <\/p>\n

feeling and a surface response the subliminal of a being already
\nvitalised by the subconscious life-principle and its first needs and <\/p>\n

seekings that a surface awareness begins to form and develop.
\nIntrinsically the emergence of a surface consciousness by force <\/p>\n

of life contacts is due to the fact that in both subject and
\nobject of the contact consciousness-force is already existent in a <\/p>\n

subliminal latency: when the life-principle is ready, sufficiently
\nsensitive in the subject, the recipient of the contact, this subliminal consciousness emerges in a response to the stimulus which
\nbegins to constitute a vital or life mind, the mind of the animal, <\/p>\n

and then, in the course of the evolution, a thinking intelligence.
\nThe secret consciousness is rendered into surface sensation and <\/p>\n

perception, the secret force into surface impulse.
\n<\/span> <\/p>\n

\nIf this underlying subliminal consciousness were to come <\/p>\n

itself to the surface, there would be a direct meeting between
\nthe consciousness of the subject and the contents of the object and the result would be a direct knowledge; but this is
\nnot possible, first, because of the veto or obstruction of the <\/p>\n

Inconscience and, secondly, because the evolutionary intention
\nis to develop slowly through an imperfect but growing surface <\/p>\n

awareness. The secret consciousness-force has therefore to limit
\nitself to imperfect renderings in a surface vital and mental vibration and operation and is forced by the absence, holding back
\nor insufficiency of the direct awareness to develop organs and <\/p>\n

instincts for an indirect knowledge. This creation of an external
\nknowledge and intelligence takes place in an already prepared <\/p>\n

indeterminate conscious structure which is the earliest formation
\non the surface. At first this structure is only a minimum formation of consciousness with a vague sensational perception and a
\nresponse-impulse; but, as more organised forms of life appear, <\/p>\n

this grows into a life-mind and vital intelligence largely mechanical and automatic in the beginning and concerned only with <\/p>\n

practical needs, desires and impulses. All this activity is in its initiation intuitive and instinctive; the underlying consciousness is <\/p>\n

translated in the surface substratum into automatic movements
\nof the conscious stuff of life and body: the mind movements, <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 636<\/font><\/span><\/p>\n

\n

\n

when they appear, are involved in these automatisms, they occur <\/p>\n

as a subordinate mental notation within the predominant vital
\nsense-notation. But slowly mind starts its task of disengaging <\/p>\n

itself; it still works for the life-instinct, life-need and life-desire,
\nbut its own special characters emerge, observation, invention, <\/p>\n

device, intention, execution of purpose, while sensation and impulse add to themselves emotion and bring a subtler and finer <\/p>\n

affective urge and value into the crude vital reaction. Mind is still
\nmuch involved in life and its highest purely mental operations <\/p>\n

are not in evidence; it accepts a large background of instinct
\nand vital intuition as its support, and the intelligence developed, <\/p>\n

though always growing as the animal life-scale rises, is an added
\nsuperstructure. <\/p>\n

<\/span> <\/p>\n

\nWhen human intelligence adds itself to the animal basis, this
\nbasis still remains present and active, but it is largely changed, <\/p>\n

subtilised and uplifted by conscious will and intention; the automatic life of instinct and vital intuition diminishes and cannot <\/p>\n

keep its original predominant proportion to the self-aware mental intelligence. Intuition becomes less purely intuitive: even <\/p>\n

when there is still a strong vital intuition, its vital character is
\nconcealed by mentalisation, and mental intuition is most often <\/p>\n

a mixture, not the pure article, for an alloy is added to make it
\nmentally current and serviceable. In the animal also the surface <\/p>\n

consciousness can obstruct or alter the intuition but, because its
\ncapacity is less, it interferes less with the automatic, mechanical <\/p>\n

or instinctive action of Nature: in mental man when the intuition
\nrises towards the surface, it is caught at once before it reaches <\/p>\n

and is translated into terms of mind-intelligence with a gloss
\nor mental interpretation added which conceals the origin of the <\/p>\n

knowledge. Instinct also is deprived of its intuitive character by
\nbeing taken up and mentalised and by that change becomes less <\/p>\n

sure, though more assisted, when not replaced, by the plastic
\npower of adaptation of things and self-adaptation proper to the <\/p>\n

intelligence. The emergence of mind in life brings an immense
\nincrease of the range and capacity of the evolving consciousness-force; but it also brings an immense increase in the range and
\ncapacity of error. For evolving mind trails constantly error as <\/p>\n

  <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 637<\/font><\/span><\/p>\n

\n

\n

its shadow, a shadow that grows with the growing body of <\/p>\n

consciousness and knowledge.
\n<\/span> <\/p>\n

\nIf in the evolution the surface consciousness were always <\/p>\n

open to the action of intuition, the intervention of error would
\nnot be possible. For intuition is an edge of light thrust out by the <\/p>\n

secret supermind, and an emergent truth-consciousness, however limited, yet sure in its action, would be the consequence. <\/p>\n

Instinct, if it had to form, would be plastic to the intuition and
\nadapt itself freely to evolutionary change and the change of <\/p>\n

inner or environing circumstance. Intelligence, if it had to form,
\nwould be subservient to intuition and would be its accurate <\/p>\n

mental expression; its brilliancy would perhaps be modulated
\nto suit a diminished action serving as a minor, not, as it is <\/p>\n

now, a major function and movement, but it would not be
\nerratic by deviation, would not by its parts of obscurity sink <\/p>\n

into the false or fallible. But this could not be, because the hold
\nof Inconscience on the matter, the surface substance, in which <\/p>\n

mind and life have to express themselves, makes the surface
\nconsciousness obscure and unresponsive to the light within; it <\/p>\n

is impelled moreover to cherish this defect, to substitute more
\nand more its own incomplete but better grasped clarities for the <\/p>\n

unaccountable inner intimations, because a rapid development
\nof the truth-consciousness is not the intention in Nature. For <\/p>\n

the method chosen by her is a slow and difficult evolution of
\nInconscience developing into Ignorance and Ignorance forming <\/p>\n

itself into a mixed, modified and partial knowledge before it can
\nbe ready for transformation into a higher truth-consciousness <\/p>\n

and truth-knowledge. Our imperfect mental intelligence is a
\nnecessary stage of transition before this higher transformation <\/p>\n

can be made possible.
\n<\/span> <\/p>\n

\nThere are, in practical fact, two poles of the conscious being <\/p>\n

between which the evolutionary process works, one a surface nescience which has to change gradually into knowledge, the other <\/p>\n

a secret Consciousness-Force in which all power of knowledge
\nis and which has slowly to manifest in the nescience. The surface nescience full of incomprehension and inapprehension can
\nchange into knowledge because consciousness is there involved <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 638<\/font><\/span><\/p>\n

\n

\n

in it; if it were intrinsically an entire absence of consciousness, <\/p>\n

the change would be impossible: but still it works as an inconscience trying to be conscious; it is at first a nescience compelled <\/p>\n

by need and outer impact to feeling and response and then an
\nignorance labouring to know. The means used is a contact with <\/p>\n

the world and its forces and objects which, like the rubbing of
\ntinders, creates a spark of awareness; the response from within <\/p>\n

is that spark leaping out into manifestation. But the surface
\nnescience in receiving the response from an underlying source <\/p>\n

of knowledge subdues and changes it into something obscure
\nand incomplete; there is an imperfect seizure or a misprision of <\/p>\n

the intuition that answers to the contact: still by this process
\nan initiation of responsive consciousness, a first accumulation <\/p>\n

of ingrained or habitual instinctive knowledge begins, and there
\nfollows upon it first a primitive and then a developed capacity of <\/p>\n

receptive awareness, understanding, reply of action, previsional
\ninitiation of action, 
\n\u2014 an evolving consciousness which is half-knowledge, half-ignorance. All that is unknown is met on the
\nbasis of what is known; but as this knowledge is imperfect, as it <\/p>\n

receives imperfectly and responds imperfectly to the contacts of
\nthings, there can be a misprision of the new contact as well as <\/p>\n

a misprision or deformation of the intuitive response, a double
\nsource of error. <\/span> <\/p>\n

\nIt is evident, in these conditions, that Error is a necessary
\naccompaniment, almost a necessary condition and instrumentation, an indispensable step or stage in the slow evolution towards
\nknowledge in a consciousness that begins from nescience and <\/p>\n

works in the stuff of a general nescience. The evolving consciousness has to acquire knowledge by an indirect means which <\/p>\n

does not give even a fragmentary certitude; for there is at first
\nonly a figure or a sign, an image or a vibration physical in <\/p>\n

character created by contact with the object and a resulting vital
\nsensation which have to be interpreted by mind and sense and <\/p>\n

turned into a corresponding mental idea or figure. Things thus
\nexperienced and mentally known have to be related together; <\/p>\n

things unknown have to be observed, discovered, fitted into the
\nalready acquired sum of experience and knowledge. At each <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 639<\/font><\/span><\/p>\n

\n

\n

step different possibilities of fact, significance, judgment, interpretation, relation present themselves; some have to be tested
\nand rejected, others accepted and confirmed: to shut out error is impossible without limiting the chances of acquisition of
\nknowledge. Observation is the first instrument of the mind, but <\/p>\n

observation itself is a complex process open at every step to the
\nmistakes of the ignorant observing consciousness; misprision <\/p>\n

of the fact by the senses and the sense-mind, omission, wrong
\nselection and putting together, unconscious additions made by <\/p>\n

a personal impression or personal reaction create a false or an
\nimperfect composite picture; to these errors are added the errors <\/p>\n

of inference, judgment, interpretation of facts by the intelligence:
\nwhen even the data are not sure or perfect, the conclusions built <\/p>\n

on them must also be insecure and imperfect.
\n<\/span> <\/p>\n

\nConsciousness in its acquisition of knowledge proceeds <\/p>\n

from the known to the unknown; it builds a structure of acquired
\nexperience, memories, impressions, judgments, a composite <\/p>\n

mental plan of things which is of the nature of a shifting and
\never modifiable fixity. In the reception of new knowledge, what <\/p>\n

comes in to be received is judged in the light of past knowledge
\nand fitted into the structure; if it cannot properly fit, it is either <\/p>\n

dovetailed in anyhow or rejected: but the existing knowledge
\nand its structures or standards may not be applicable to the new <\/p>\n

object or new field of knowledge, the fitting may be a misfitting
\nor the rejection may be an erroneous response. To misprision <\/p>\n

and wrong interpretation of facts, there is added misapplication
\nof knowledge, miscombination, misconstruction, misrepresentation, a complicated machinery of mental error. In all this
\nenlightened obscurity of our mental parts a secret intuition is <\/p>\n

at work, a truth-urge that corrects or pushes the intelligence
\nto correct what is erroneous, to labour towards a true picture <\/p>\n

of things and a true interpretative knowledge. But intuition
\nitself is limited in the human mind by mental misprision of its <\/p>\n

intimations and is unable to act in its own right; for whether
\nit be physical, vital or mental intuition, it has to present itself <\/p>\n

in order to be received, not nude and pure, but garbed with a
\nmental coating or entirely enveloped in an ample mental vesture; <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 640<\/font><\/span><\/p>\n

\n

\n

so disguised, its true nature cannot be recognised and its relation <\/p>\n

to mind and its office are not understood, its way of working is
\nignored by the hasty and half-aware human intelligence. There <\/p>\n

are intuitions of actuality, of possibility, of the determining truth
\nbehind things, but all are mistaken by the mind for each other. <\/p>\n

A great confusion of half-grasped material and an experimental
\nbuilding with it, a representation or mental structure of the <\/p>\n

figure of self and things rigid and yet chaotic, half formed and
\narranged half jumbled, half true half erroneous, but always <\/p>\n

imperfect, is the character of human knowledge.
\n<\/span> <\/p>\n

\nError by itself, however, would not amount to falsehood; <\/p>\n

it would only be an imperfection of truth, a trying, an essay of possibilities: for when we do not know, untried and <\/p>\n

uncertain possibilities have to be admitted and, even if as a
\nresult an imperfect or inapt structure of thought is built, yet it <\/p>\n

may justify itself by opening to fresh knowledge in unexpected
\ndirections and either its dissolution and rebuilding or the discovery of some truth it concealed might increase our cognition
\nor our experience. In spite of the mixture created the growth <\/p>\n

of consciousness, intelligence and reason could arrive through
\nthis mixed truth to a clearer and truer figure of self-knowledge <\/p>\n

and world-knowledge. The obstruction of the original and enveloping inconscience would diminish, and an increasing mental consciousness would reach a clarity and wholeness which
\nwould enable the concealed powers of direct knowledge and <\/p>\n

intuitive process to emerge, utilise the prepared and enlightened
\ninstruments and make mind-intelligence their true agent and <\/p>\n

truth-builder on the evolutionary surface.
\n<\/span> <\/p>\n

\nBut here the second condition or factor of the evolution <\/p>\n

intervenes; for this seeking for knowledge is not an impersonal
\nmental process hampered only by the general limitations of <\/p>\n

mind-intelligence: the ego is there, the physical ego, the life ego
\nbent, not on self-knowledge and the discovery of the truth of <\/p>\n

things and the truth of life, but on vital self-affirmation; a mental
\nego is there also bent on its own personal self-affirmation and <\/p>\n

largely directed and used by the vital urge for its life-desire and
\nlife-purpose. For as mind develops, there develops also a mental <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 641<\/font><\/span><\/p>\n

\n

\n

individuality with a personal drive of mind-tendency, a mental <\/p>\n

temperament, a mind formation of its own. This surface mental
\nindividuality is ego-centric; it looks at the world and things and <\/p>\n

happenings from its own standpoint and sees them not as they
\nare but as they affect itself: in observing things it gives them the <\/p>\n

turn suitable to its own tendency and temperament, selects or rejects, arranges truth according to its own mental preference and <\/p>\n

convenience; observation, judgment, reason are all determined
\nor affected by this mind-personality and assimilated to the needs <\/p>\n

of the individuality and the ego. Even when the mind aims most
\nat a pure impersonality of truth and reason, a sheer impersonality is impossible to it; even the most trained, severe and vigilant
\nintellect fails to observe the twists and turns it gives to truth in <\/p>\n

the reception of fact and idea and the construction of its mental
\nknowledge. Here we have an almost inexhaustible source of <\/p>\n

distortion of truth, a cause of falsification, an unconscious or
\nhalf-conscious will to error, an acceptance of ideas or facts not <\/p>\n

by a clear perception of the true and the false, but by preference,
\npersonal suitability, temperamental choice, prejudgment. Here is <\/p>\n

a fruitful seed-plot for the growth of falsehood or a gate or many
\ngates through which it can enter by stealth or by an usurping <\/p>\n

but acceptable violence. Truth too can enter in and take up its
\ndwelling, not by its own right, but at the mind’s pleasure. <\/p>\n

<\/span> <\/p>\n

\nIn the terms of the Sankhya psychology we can distinguish
\nthree types of mental individuality, 
\n\u2014 that which is governed by <\/p>\n

the principle of obscurity and inertia, first-born of the Inconscience, tamasic; that which is governed by a force of passion <\/p>\n

and activity, kinetic, rajasic; that which is cast in the mould of
\nthe sattwic principle of light, harmony, balance. The tamasic <\/p>\n

intelligence has its seat in the physical mind: it is inert to ideas,
\n \u2014 except to those which it receives inertly, blindly, passively <\/p>\n

from a recognised source or authority,  \u2014 obscure in their reception, unwilling to enlarge itself, recalcitrant to new stimulus, <\/p>\n

conservative and immobile; it clings to its received structure of
\nknowledge and its one power is repetitive practicality, but it is <\/p>\n

a power limited by the accustomed, the obvious, the established
\nand familiar and already secure; it thrusts away all that is new <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 642<\/font><\/span><\/p>\n

\n

\n

and likely to disturb it. The rajasic intelligence has its main seat <\/p>\n

in the vital mind and is of two kinds: one kind is defensive with
\nviolence and passion, assertive of its mental individuality and <\/p>\n

all that is in agreement with it, preferred by its volition, adapted
\nto its outlook, but aggressive against all that is contrary to its <\/p>\n

mental ego-structure or unacceptable to its personal intellectuality; the other kind is enthusiastic for new things, passionate, <\/p>\n

insistent, impetuous, often mobile beyond measure, inconstant
\nand ever restless, governed in its idea not by truth and light but <\/p>\n

by the zest of intellectual battle and movement and adventure.
\nThe sattwic intelligence is eager for knowledge, as open as it can <\/p>\n

be to it, careful to consider and verify and balance, to adjust and
\nadapt to its view whatever confirms itself as truth, receiving all <\/p>\n

that it can assimilate, skilful to build truth in a harmonious intellectual structure: but, because its light is limited, as all mental <\/p>\n

light must be, it is unable to enlarge itself so as to receive equally
\nall truth and all knowledge; it has a mental ego, even an enlightened one, and is determined by it in its observation, judgment,
\nreasoning, mental choice and preference. In most men there is a <\/p>\n

predominance of one of these qualities but also a mixture; the
\nsame mind can be open and plastic and harmonic in one direction, kinetic and vital, hasty and prejudiced and ill-balanced in
\nanother, in yet another obscure and unreceptive. This limitation <\/p>\n

by personality, this defence of personality and refusal to receive what is unassimilable, is necessary for the individual being <\/p>\n

because in its evolution, at the stage reached, it has a certain self-expression, a certain type of experience and use of experience <\/p>\n

which must, for the mind and life at least, govern nature; that
\nfor the moment is its law of being, its dharma. This limitation of <\/p>\n

mind-consciousness by personality and of truth by mental temperament and preference must be the rule of our nature so long as <\/p>\n

the individual has not reached universality, is not yet preparing
\nfor mind-transcendence. But it is evident that this condition is <\/p>\n

inevitably a source of error and can at any moment be the cause
\nof a falsification of knowledge, an unconscious or half-wilful <\/p>\n

self-deception, a refusal to admit true knowledge, a readiness to
\nassert acceptable wrong knowledge as true knowledge. <\/p>\n

  <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 643<\/font><\/span><\/p>\n

\n

\n

\nThis is in the field of cognition, but the same law applies <\/p>\n

to will and action. Out of ignorance a wrong consciousness
\nis created which gives a wrong dynamic reaction to the contact of persons, things, happenings: the surface consciousness
\ndevelops the habit of ignoring, misunderstanding or rejecting <\/p>\n

the suggestions to action or against action that come from the
\nsecret inmost consciousness, the psychic entity; it answers instead to unenlightened mental and vital suggestions, or acts in
\naccordance with the demands and impulsions of the vital ego. <\/p>\n

Here the second of the primary conditions of the evolution, the
\nlaw of a separate life-being affirming itself in a world which is <\/p>\n

not-self to it, comes into prominence and assumes an immense
\nimportance. It is here that the surface vital personality or life-self <\/p>\n

asserts its dominance, and this dominance of the ignorant vital
\nbeing is a principal active source of discord and disharmony, a <\/p>\n

cause of inner and outer perturbations of the life, a mainspring
\nof wrong-doing and evil. The natural vital element in us, in so far <\/p>\n

as it is unchecked or untrained or retains its primitive character,
\nis not concerned with truth or right consciousness or right action; it is concerned with self-affirmation, with life-growth, with
\npossession, with satisfaction of impulse, with all satisfactions <\/p>\n

of desire. This main need and demand of the life-self seems all-important to it; it would readily carry it out without any regard <\/p>\n

to truth or right or good or any other consideration: but because
\nmind is there and has these conceptions, because the soul is there <\/p>\n

and has these soul-perceptions, it tries to dominate mind and get
\nfrom it by dictation a sanction and order of execution for its own <\/p>\n

will of self-affirmation, a verdict of truth and right and good for
\nits own vital assertions, impulses, desires; it is concerned with <\/p>\n

self-justification in order that it may have room for full self-affirmation. But if it can get the assent of mind, it is quite ready <\/p>\n

to ignore all these standards and set up only one standard, the
\nsatisfaction, growth, strength, greatness of the vital ego. The <\/p>\n

life-individual needs place, expansion, possession of its world,
\ndominance and control of things and beings; it needs life-room, <\/p>\n

a space in the sun, self-assertion, survival. It needs these things
\nfor itself and for those with whom it associates itself, for its own <\/p>\n

  <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 644<\/font><\/span><\/p>\n

\n

\n

ego and for the collective ego; it needs them for its ideas, creeds, <\/p>\n

ideals, interests, imaginations: for it has to assert these forms of
\nI-ness and my-ness and impose them on the world around it or, <\/p>\n

if it is not strong enough to do that, it has at least to defend
\nand maintain them against others to the best of its power and <\/p>\n

contrivance. It may try to do it by methods it thinks or chooses
\nto think or represent as right; it may try to do it by the naked <\/p>\n

use of violence, ruse, falsehood, destructive aggression, crushing
\nof other life-formations: the principle is the same whatever the <\/p>\n

means or the moral attitude. It is not only in the realm of interests, but in the realm of ideas and the realm of religion that the <\/p>\n

vital being of man has introduced this spirit and attitude of self-affirmation and struggle and the use of violence, oppression and <\/p>\n

suppression, intolerance, aggression; it has imposed the principle
\nof life-egoism on the domain of intellectual truth and the domain <\/p>\n

of the spirit. Into its self-affirmation the self-asserting life brings
\nin hatred and dislike towards all that stands in the way of its <\/p>\n

expansion or hurts its ego; it develops as a means or as a passion
\nor reaction of the life-nature cruelty, treachery and all kinds of <\/p>\n

evil: its satisfaction of desire and impulse takes no account of
\nright and wrong, but only of the fulfilment of desire and impulse. <\/p>\n

For this satisfaction it is ready to face the risk of destruction and
\nthe actuality of suffering; for what it is pushed by Nature to <\/p>\n

aim at is not self-preservation alone, but life-affirmation and
\nlife-satisfaction, formulation of life-force and life-being. <\/span> <\/p>\n

\nIt does not follow that this is all that the vital personality
\nis in its native composition or that evil is its very nature. It is <\/p>\n

not primarily concerned with truth and good, but it can have
\nthe passion for truth and good as it has, more spontaneously, <\/p>\n

the passion for joy and beauty. In all that is developed by the
\nlife-force there is developed at the same time a secret delight <\/p>\n

somewhere in the being, a delight in good and a delight in evil, a
\ndelight in truth and a delight in falsehood, a delight in life and an <\/p>\n

attraction to death, a delight in pleasure and a delight in pain, in
\none’s own suffering and the suffering of others, but also in one’s <\/p>\n

own joy and happiness and good and the joy and happiness and
\ngood of others. For the force of life-affirmation affirms alike the <\/p>\n

  <\/p>\n

<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 645<\/font><\/span><\/p>\n

\n

\n

good and the evil: it has its impulses of help and association, <\/p>\n

of generosity, affection, loyalty, self-giving; it takes up altruism
\nas it takes up egoism, sacrifices itself as well as destroys others; <\/p>\n

and in all its acts there is the same passion for life-affirmation,
\nthe same force of action and fulfilment. This character of vital <\/p>\n

being and its trend of existence in which what we term good and
\nevil are items but not the mainspring, is evident in subhuman <\/p>\n

life; in the human being, since there a mental, moral and psychic
\ndiscernment has developed, it is subjected to control or to camouflage, but it does not change its character. The vital being and
\nits life-force and their drive towards self-affirmation are, in the <\/p>\n

absence of an overt action of soul-power and spiritual power,
\nAtmashakti, Nature’s chief means of effectuation, and without <\/p>\n

its support neither mind nor body can utilise their possibilities or
\nrealise their aim here in existence. It is only if the inner or true <\/p>\n

vital being replaces the outer life-personality that the drive of
\nthe vital ego can be wholly overcome and the life-force become <\/p>\n

the servant of the soul and a powerful instrumentation for the
\naction of our true spiritual being. <\/p>\n

<\/span> <\/p>\n

\nThis then is the origin and nature of error, falsehood, wrong
\nand evil in the consciousness and will of the individual; a limited <\/p>\n

consciousness growing out of nescience is the source of error, a
\npersonal attachment to the limitation and the error born of it <\/p>\n

the source of falsity, a wrong consciousness governed by the
\nlife-ego the source of evil. But it is evident that their relative <\/p>\n

existence is only a phenomenon thrown up by the cosmic Force
\nin its drive towards evolutionary self-expression, and it is there <\/p>\n

that we have to look for the significance of the phenomenon.
\nFor the emergence of the life-ego is, as we have seen, a machinery of cosmic Nature for the affirmation of the individual,
\nfor his self-disengagement from the indeterminate mass substance of the subconscient, for the appearance of a conscious
\nbeing on a ground prepared by the Inconscience; the principle <\/p>\n

of life-affirmation of the ego is the necessary consequence. The
\nindividual ego is a pragmatic and effective fiction, a translation <\/p>\n

of the secret self into the terms of surface consciousness, or a
\nsubjective substitute for the true self in our surface experience:
\n<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 646<\/font><\/span><\/p>\n

\n

\n

\n

\nit is separated by ignorance from other-self and from the inner Divinity, but it is still pushed secretly towards an evolutionary unification in diversity; it has behind itself, though finite, the impulse to the infinite. But this in the terms of an ignorant consciousness translates itself into the will to expand, to be a boundless finite, to take everything it can into itself, to enter into everything and possess it, even to be possessed if by that it can feel itself satisfied and growing in or through others or can take into itself by subjection the being and power of others or get thereby a help or an impulse for its life-affirmation, its life-delight, its enrichment of its mental, vital or physical existence.
\n<\/span> <\/p>\n

\nBut because it does these things as a separate ego for its separate advantage and not by conscious interchange and mutuality, not by unity, life-discord, conflict, disharmony arise, and it is the products of this life-discord and disharmony that we call wrong and evil. Nature accepts them because they are necessary circumstances of the evolution, necessary for the growth of the divided being; they are products of ignorance, supported by an ignorant consciousness that founds itself on division, by an ignorant will that works through division, by an ignorant delight of existence that takes the joy of division. The evolutionary intention acts through the evil as through the good; it has to utilise all because confinement to a limited good would imprison and check the intended evolution; it uses any available material and does what it can with it: this is the reason why we see evil coming out of what we call good and good coming out of what we call evil; and, if we see even what was thought to be evil coming to be accepted as good, what was thought to be good accepted as evil, it is because our standards of both are evolutionary, limited and mutable. Evolutionary Nature, the terrestrial cosmic Force, seems then at first to have no preference for either of these opposites, it uses both alike for its purpose. And yet it is the same Nature, the same Force that has burdened man with the sense of good and evil and insists on its importance: evidently, therefore, this sense also has an evolutionary purpose; it too must be necessary, it must be there so that man may leave certain  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 647<\/font><\/span><\/p>\n

\n

\nthings behind him, move towards others, until out of good and evil he can emerge into some Good that is eternal and infinite.
\n<\/span> <\/p>\n

\nBut how is this evolutionary intention in Nature to fulfil itself, by what power, means, impulsion, what principle and process of selection and harmonisation? The method adopted by the mind of man through the ages has been always a principle of selection and rejection, and this has taken the forms of a religious sanction, a social or moral rule of life or an ethical ideal. But this is an empirical means which does not touch the root of the problem because it has no vision of the cause and origin of the malady it attempts to cure; it deals with the symptoms, but deals with them perfunctorily, not knowing what function they serve in the purpose of Nature and what it is in the mind and life that supports them and keeps them in being. Moreover, human good and evil are relative and the standards erected by ethics are uncertain as well as relative: what is forbidden by one religion or another, what is regarded as good or bad by social opinion, what is thought useful to society or noxious to it, what some temporary law of man allows or disallows, what is or is considered helpful or harmful to self or others, what accords with this or that ideal, what is prompted or discouraged by an instinct which we call conscience,  \u2014 an amalgam of all these view-points is the determining heterogeneous idea, constitutes the complex substance, of morality; in all of them there is the constant mixture of truth and half-truth and error which pursues all the activities of our limiting mental Knowledge-Ignorance. A
\nmental control over our vital and physical desires and instincts, over our
\npersonal and social action, over our dealings with others is indispensable to us as human beings, and morality creates a standard by which we can guide ourselves and establish a customary control; but the control is always imperfect and it is an expedient, not a solution: man remains always what he is and has ever been, a mixture of good and evil, sin and virtue, a mental ego with an imperfect command over his mental, vital and physical nature.
\n<\/span> <\/p>\n

\nThe endeavour to select, to retain from our consciousness and action all that seems to us good and reject all that seems to  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 648<\/font><\/span><\/p>\n

\n

\nus evil and so to re-form our being, to reconstitute and shape ourselves into the image of an ideal, is a more profound ethical motive, because it comes nearer to the true issue; it rests on the sound idea that our life is a becoming and that there is something which we have to become and be. But the ideals constructed by the human mind are selective and relative; to shape our nature rigidly according to them is to limit ourselves and make a construction where there should be growth into larger being. The true call upon us is the call of the Infinite and the Supreme; the self-affirmation and self-abnegation imposed on us by Nature are both movements towards that, and it is the right way of self-affirmation and self-negation taken together in place of the wrong, because ignorant, way of the ego and in place of the conflict between the yes and the no of Nature that we have to discover. If we do not discover that, either the push of life will be too strong for our narrow ideal of perfection, its instrumentation will break and it will fail to consummate and perpetuate itself, or at best a half result will be all that we
\nshall obtain, or else the push away from life will present itself as the
\nonly remedy, the one way out of the otherwise invincible grasp of the Ignorance. This indeed is the way out usually indicated by religion; a divinely enjoined morality, a pursuit of piety, righteousness and virtue as laid down in a religious code of conduct, a law of God determined by some human inspiration, is put forward as a part of the means, the direction, by which we can tread the way that leads to the exit, the issue. But this exit leaves the problem where it was; it is only a way of escape for the personal being out of the unsolved perplexity of the cosmic existence. In ancient Indian spiritual thought there was a clearer perception of the difficulty; the practice of truth, virtue, right will and right doing was regarded as a necessity of the approach to spiritual realisation, but in the realisation itself the being arises to the greater consciousness of the Infinite and Eternal and shakes away from itself the burden of sin and virtue, for that belongs to the relativity and the Ignorance. Behind this larger truer perception lay the intuition that a relative good is a training imposed by World-Nature upon us so that we may pass through  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 649<\/font><\/span><\/p>\n

\n

\nit towards the true Good which is absolute. These problems are of the mind and the ignorant life, they do not accompany us beyond mind; as there is a cessation of the duality of truth and error in an infinite Truth-Consciousness, so there is a liberation from the duality of good and evil in an infinite Good, there is transcendence.
\n<\/span> <\/p>\n

\nThere can be no artificial escape from this problem which has always troubled humanity and from which it has found no satisfying issue. The tree of the knowledge of good and evil with its sweet and bitter fruits is secretly rooted in the very nature of the Inconscience from which our being has emerged and on which it still stands as a nether soil and basis of our physical existence; it has grown visibly on the surface in the manifold branchings of the Ignorance which is still the main bulk and condition of our consciousness in its difficult evolution towards a supreme consciousness and an integral awareness. As long as there is this soil with the unfound roots in it and this nourishing air and climate of Ignorance, the tree will grow and flourish and put forth its dual blossoms and its fruit of mixed nature. It would follow that there can be no final solution until we have turned our inconscience into the greater consciousness, made the truth of self and spirit our life-basis and transformed our
\nignorance into a higher knowledge. All other expedients will only be
\nmakeshifts or blind issues; a complete and radical trans formation of our nature is the only true solution. It is because the Inconscience imposes its original obscurity on our awareness of self and things and because the Ignorance bases it on an imperfect and divided consciousness and because we live in that obscurity and division that wrong knowledge and wrong will are possible: without wrong knowledge there could be no error or falsehood, without error or falsehood in our dynamic parts there could be no wrong will in our members; without wrong
\nwill there could be no wrong-doing or evil: while these causes endure, the
\neffects also will persist in our action and in our nature. A mental control can only be a control, not a cure; a mental teaching, rule, standard can only impose an artificial groove in which our action revolves mechanically or with difficulty and  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 650<\/font><\/span><\/p>\n

\n

\nwhich imposes a curbed and limited formation on the course of our nature. A total change of consciousness, a radical change of nature is the one remedy and the sole issue.
\n<\/span> <\/p>\n

\nBut since the root of the difficulty is a split, limited and separative existence, this change must consist in an integration, a healing of the divided consciousness of our being, and since that division is complex and many-sided, no partial change on one side of the being can be passed off as a sufficient substitute for the integral transformation. Our first division is that created by our ego and mainly, most forcefully, most vividly by our
\nlife-ego, which divides us from all other beings as not-self and ties us to
\nour ego-centricity and the law of an egoistic self affirmation. It is in the errors of this self-affirmation that wrong and evil first arise: wrong consciousness engenders wrong will in the members, in the thinking mind, in the heart, in the life-mind and the sensational being, in the very body-consciousness; wrong will engenders wrong action of all these instruments, a multiple error and many-branching crookedness of thought and will and sense and feeling. Nor can we deal rightly with others so long as they are to us others, beings who are strangers to ourselves and of whose inner consciousness, soul-need, mind-need, heart-need, life-need, body-need we know little or nothing. The modicum of imperfect sympathy, knowledge and good-will that the law, need and habit of association engender, is a poor quantum of what is required for a true action. A larger mind, a larger heart, a more ample and generous life-force can do something to help us or help others and avoid the worst offences, but this too is insufficient and will not prevent a mass of troubles and harms and collisions of our preferred good with the good of others. By the very nature of our ego and ignorance we affirm ourselves
\negoistically even when we most pride ourselves on selflessness and
\nignorantly even when we most pride ourselves on under standing and knowledge. Altruism taken as a rule of life does not deliver us; it is a potent instrument for self-enlargement and for correction of the narrower ego, but it does not abolish it nor transform it into the true self one with all; the ego of the altruist is as powerful and absorbing as the ego of the selfish and it is  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 651<\/font><\/span><\/p>\n

\n

\noften more powerful and insistent because it is a self-righteous and magnified ego. It helps still less if we do wrong to our soul, to our mind, life or body with the idea of subordinating our self to the self of others. To affirm our being rightly so that it
\nmay become one with all is the true principle, not to mutilate or immolate
\nit. Self-immolation may be necessary at times, exceptionally, for a cause, in answer to some demand of the heart or for some right or high purpose but cannot be made the rule or nature of life; so exaggerated, it would only feed and exaggerate the ego of others or magnify some collective ego, not lead us or mankind to the discovery and affirmation of our or its true being. Sacrifice and self-giving are indeed a true principle and a spiritual necessity, for we cannot affirm our being rightly without sacrifice or without self-giving to something larger than our ego; but that too must be done with a right consciousness and will founded on a true knowledge. To develop the sattwic part of our nature, a nature of light, understanding, balance, harmony, sympathy, good-will, kindness, fellow-feeling, self-control, rightly ordered and harmonised action, is the best we can do in the limits of the mental formation, but it is a stage and not the goal of our growth of being. These are solutions by the way, palliatives, necessary means for a partial dealing with this root difficulty, provisional standards and devices given us as a temporary help and guidance because the true and total solution is beyond our present capacity and can only come when we have sufficiently evolved to see it and make it our main endeavour.
\n<\/span> <\/p>\n

\nThe true solution can intervene only when by our spiritual growth we can become one self with all beings, know them
\nas part of our self, deal with them as if they were our other selves; for
\nthen the division is healed, the law of separate self affirmation leading by itself to affirmation against or at the expense of others is enlarged and liberated by adding to it the law of our self-affirmation for others and our self-finding in their self-finding and self-realisation. It has been made a rule of religious ethics to act in a spirit of universal compassion, to love one’s neighbour as oneself, to do to others as one would have them do to us, to feel the joy and grief of others as one’s  
\n<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 652<\/font><\/span><\/p>\n

\n

\n
\n653<\/i> own; but no man living in his ego is able truly and perfectly to do these things, he can only accept them as a demand of his mind, an aspiration of his heart, an effort of his will to live by a high standard and modify by a sincere endeavour his crude ego-nature. It is when others are known and felt intimately as oneself that this ideal can become a natural and spontaneous rule of our living and be realised in practice as in principle. But even oneness with others is not enough by itself, if it is a oneness with their ignorance; for then the law of ignorance will work and error of action and wrong action will survive even if diminished in degree and mellowed in incidence and character. Our oneness with others must be fundamental, not a oneness with their minds, hearts, vital selves, egos, 
\n\u2014 even though these come to be included in our universalised consciousness,  \u2014 but a oneness in the soul and spirit, and that can only come by our liberation into soul-awareness and self-knowledge. To be ourselves liberated from ego and realise our true selves is the first necessity; all else can be achieved as a luminous result, a necessary consequence. That is one reason why a spiritual call must be accepted as imperative and take precedence over all other claims, intellectual, ethical, social, that belong to the domain of the Ignorance. For the mental law of good abides in that domain and can only modify and palliate; nothing can be a sufficient substitute for the spiritual change that can realise the true and integral good because through the spirit we come to the root of action and existence.
\n<\/span> <\/p>\n

\nIn the spiritual knowledge of self there are three steps of its self-achievement which are at the same time three parts of the one knowledge. The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness. Even within the obscure workings of the  
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\nIgnorance we have then a witness who discerns, a living light that illumines, a will that refuses to be misled and separates the mind’s truth from its error, the heart’s intimate response from its vibrations to a wrong call and wrong demand upon it, the
\nlife's true ardour and plenitude of movement from vital passion and the
\nturbid falsehoods of our vital nature and its dark self seekings. This is the first step of self-realisation, to enthrone the soul, the divine psychic individual in the place of the ego. The next step is to become aware of the eternal self in us unborn and one with the self of all beings. This self-realisation liberates and universalises; even if our action still proceeds in the dynamics of the Ignorance, it no longer binds or misleads because our inner being is seated in the light of self-knowledge. The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty. Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us. Our action will not then be mastered by our vital impulse or governed by a mental standard, for she acts according to the permanent yet plastic truth of things,  \u2014 not that which the mind constructs,
\nbut the higher, deeper and subtler truth of each movement and circumstance
\nas it is known to the supreme knowledge and demanded by the supreme will in the universe. The liberation of the will follows upon the liberation in knowledge and is its dynamic consequence; it is knowledge that purifies, it is truth that liberates: evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge. The division of our being from the being of others can only be healed by removing the divorce of our nature from the inner soul-reality, by abolishing the veil between our becoming and our self-being, by bridging the remoteness of  
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\nour individuality in Nature from the Divine Being who is the omnipresent Reality in Nature and above Nature.
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\nBut the last division to be removed is the scission between this Nature and the Supernature which is the Self-Power of the Divine Existence. Even before the dynamic
\nKnowledge-Ignorance is removed, while it still remains as an inadequate instrumentation of the spirit, the supreme Shakti or Supernature can work through us and we can be aware of her workings; but it is then by a modification of her light and power so that it can be received and assimilated by the inferior nature of the mind, life and body. But this is not enough; there is needed an entire remoulding of what we are into a way and power of the divine Supernature. The integration of our being cannot be complete unless there is this transformation of the dynamic action; there must be an uplifting and change of the whole mode of Nature itself and not only some illumination and transmutation of the inner ways of the being. An eternal
\nTruth-Consciousness must possess us and sublimate all our natural
\nmodes into its own modes of being, knowledge and action; a spontaneous
\ntruth-awareness, truth-will, truth-feeling, truth movement, truth-action can then become the integral law of our nature.
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\n <\/p>\n

\n
\nEND OF BOOK TWO, PART I     <\/b>
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Chapter XIV   The Origin and Remedy of Falsehood, Error, Wrong and Evil   The Lord accepts the sin and the virtue of none; because…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-2080","post","type-post","status-publish","format-standard","hentry","category-21-22-the-life-divine","wpcat-45-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2080","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=2080"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2080\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2080"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2080"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2080"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}