Study Notes
PARAGRAPH 15
There is then no real division or limitation of being, no fundamental contradiction of the omnipresent Reality; but there does seem to be a real limitation of consciousness: there is an ignorance of self, a veiling of the inner Divinity, and all imperfection is its consequence. For we identify ourselves mentally, vitally, physically with this superficial ego-consciousness which is our first insistent self-experience; this does impose on us, not a fundamentally real, but a practical division with all the untoward consequences of that separateness from the Reality.
EXPLANATION
We have seen in the earlier paragraph that this fundamental world-fact of ego and apparent division and their separative workings is not a denial of the Divine Nature of unity and indivisible being. They are the surface results of an infinite multiplicity which is a power of the infinite Oneness.
It means that there is no real division, no fundamental contradiction of the omnipresent Reality. Yet there seems to be a real limitation of consciousness. There is an ignorance of the self; the inner Divinity is concealed behind a veil. All imperfection is the result of this concealment.
Our mind, life and body identify themselves with our superficial ego-consciousness. This is our first persistent self-experience which we cannot ignore. It imposes on us a practical division though not a fundamentally real division. This practical division brings with it all the untoward consequences of that separateness from the Reality.
But here again we have to discover that from the point of view of God’s workings, whatever be our reactions or our experience on the surface, this fact of ignorance is itself an operation of knowledge and not a true ignorance. Its phenomenon of ignorance is a superficial movement; for behind it is an indivisible all-consciousness: the ignorance is a frontal power of that all-consciousness which limits itself in a certain field, within certain boundaries to a particular operation of knowledge, a particular mode of conscious working, and keeps back all the rest of its knowledge in waiting as a force behind it.
EXPLANATION
All our reactions and experience on the surface are based on the ignorance (of our Real Self). But this fact of ignorance is itself an operation of knowledge; it is not a true ignorance. Its phenomenon of ignorance is a superficial movement. Behind this superficial movement there is an indivisible all-consciousness.
The ignorance is the frontal power of the all-consciousness which limits itself in a certain field. For a particular operation of knowledge, it limits itself within certain boundaries, in a certain field. It limits itself to a particular mode of conscious working and keeps back all the rest of its knowledge in waiting as a force behind it. For example, when we are solving a mathematical problem we focus our knowledge only on that problem; the rest of our knowledge is held back.
All that is thus hidden is an occult store of light and power for the All-Consciousness to draw upon for the evolution of our being in Nature; there is a secret working which fills up all the deficiencies of the frontal Ignorance, acts through its apparent stumblings, prevents them from leading to another final result than that which the All-Knowledge has decreed, helps the soul in the Ignorance to draw from its experience, even from the natural personality’s sufferings and errors, what is necessary for its evolution and to leave behind what is no longer utilisable.
EXPLANATION
Therefore, there is a surface part in the front and the hidden part at the back in our total consciousness. Whatever is hidden is an occult store of light and power for the All-Consciousness. The light and power required for the evolution of our being in Nature is drawn from this occult store.
There is a secret working in the hidden part of our being. It makes up all the deficiencies of our frontal ignorance. It acts through its apparent stumblings and prevents them from deviating from the intended course of movement other than what is willed and ordered by the All-Knowledge.
It helps the soul in the Ignorance to draw from its experience; it can be even from the natural personality’s sufferings and errors. What is necessary for its evolution is taken up and the rest, which is no longer utilisable, is left behind.
This frontal power of Ignorance is a power of concentration in a limited working, much like that power in our human mentality by which we absorb ourselves in a particular object and in a particular work and seem to use only so much knowledge, only such ideas as are necessary for it,—the rest, which are alien to it or would interfere with it, are put back for the moment: yet, in reality, all the time it is the indivisible consciousness which we are that has done the work to be done, seen the thing that has to be seen, —that and not any fragment of consciousness or any exclusive ignorance in us is the silent knower and worker: so is it too with this frontal power of concentration of the All-Consciousness within us.
EXPLANATION
Sri Aurobindo explains this frontal power of Ignorance. It is a power of concentration in a limited working. It is much like a power in our human mentality by which we absorb ourselves in a particular object and in a particular work. We use only that much knowledge and ideas required for that particular work. We put back for the moment the rest of the knowledge that is not related to it or that would interfere with it.
In reality, all the time it is the indivisible consciousness (in reality, we are that indivisible consciousness) that has done the work to be done; it has seen the thing that has to be seen. It is the indivisible consciousness and not any fragment of consciousness or any exclusive ignorance in us is the silent knower and worker. Same is true with this frontal power of concentration of the All-Consciousness within us.
PARAGRAPH 16
In our valuation of the movements of our consciousness this ability of concentration is rightly held to be one of the greatest powers of the human mentality. But equally the power of putting forth what seems to be an exclusive working of limited knowledge, that which presents itself to us as ignorance, must be considered one of the greatest powers of the divine Consciousness. It is only a supreme self-possessing Knowledge which can thus be powerful to limit itself in the act and yet work out perfectly all its intentions through that apparent ignorance.
EXPLANATION
The ability of concentration is rightly held to be one of the greatest powers of the human mentality held in our human consciousness. What we call ignorance is an exclusive working of limited knowledge. The power of putting forth this limited knowledge must be considered one of the greatest powers of the divine Consciousness.
It is only a supreme self-possessing Knowledge, by its power, can limit itself in the act and yet work out all its intentions through the apparent ignorance.
In the universe we see this supreme self-possessing Knowledge work through a multitude of ignorances, each striving to act according to its own blindness, yet through them all it constructs and executes its universal harmonies. More, the miracle of its omniscience appears most strikingly of all in what seems to us the action of an Inconscient, when through the complete or the partial nescience—more thick than our ignorance—of the electron, atom, cell, plant, insect, the lowest forms of animal life, it arranges perfectly its order of things and guides the instinctive impulse or the inconscient impetus to an end possessed by the All-Knowledge but held behind a veil, not known by the instrumental form of existence, yet perfectly operative within the instinct or the impetus.
EXPLANATION
In the universe we see a multitude of ignorances. This supreme self-possessing Knowledge work through all these ignorances. Each ignorance is striving to act according to its own blindness. Yet through all the ignorances the supreme Knowledge constructs and executes its universal harmonies.
The miracle of its omniscience appears more strikingly in what seems to us the action of an Inconscient. We see a complete or the partial nescience, thicker than our ignorance in electron, atom, cell, plant, insect, the lowest form of animal life. In all these apparently inconscient forms the supreme Knowledge arranges perfectly its order of things. It guides the instinctive impulse or the inconscient impetus to the end willed and possessed by the All-Knowledge. But this end or final outcome is held behind a veil, not known by the instrumental form of existence. Yet it is perfectly operative within the instinct or impulse.
We may say then that this action of the ignorance or nescience is no real ignorance, but a power, a sign, a proof of an omniscient self-knowledge and all-knowledge. If we need any personal and inner witness to this indivisible all-consciousness behind the ignorance,—all Nature is its external proof,—we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it.
EXPLANATION
Therefore, this action of the ignorance or nescience is not real ignorance. But it is a power, a sign, a proof of an omniscient self-knowledge and all-knowledge. All Nature is the external proof of this omniscient self-knowledge.
How can we get any personal and inner witness to this indivisible all-consciousness which is behind the ignorance? We can get it with any completeness only in our deeper inner being or larger and higher spiritual state; only when we draw back behind the veil of our surface ignorance. Then we will come into contact with the divine Idea and Will behind all actions that apparently seem to us ignorant and inconscient.
Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.
EXPLANATION
Then we will realise that what we had done by ourselves in our ignorance was overseen and guided in its result by the invisible Omniscience. We see a greater working behind our ignorant working and its purpose in us.
Only then we can see and know the Divine now we worship in faith; we recognise wholly the pure and universal Presence; we meet the Lord of all being and all Nature.
(Yet in the exact Inconscient’s stark conceit,
In the casual error of the world’s ignorance
A plan, a hidden Intelligence is glimpsed.
There is a purpose in each stumble and fall;
Nature’s most careless lolling is a pose
Preparing some forward step, some deep result.
Ingenious notes plugged into a motived score,
These million discords dot the harmonious theme
Of the evolution’s huge orchestral dance.
Savitri:Book X: Canto IV:p.658)