All Life Is Yoga: Truth and Falsehood - Sri Aurobindo

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its emotional outcry. For it is not, as some religions suppose, a supra-cosmic, arbitrary, personal Deity himself altogether uninvolved in the fall who has imposed evil and suffering on creatures made capriciously by his fiat. The Divine we know is an Infinite Being in whose infinite manifestation these things have come – it is the Divine itself that is here, behind us, pervading the manifestation, supporting the world with its oneness; it is the Divine that is in us upholding itself the burden of the fall and its dark consequence. If above it stands for ever in its perfect Light, Bliss and Peace, it is also here; its Light, Bliss and Peace are secretly here supporting all; in ourselves there is a spirit, a central presence greater than the series of surface personalities which, like the supreme Divine itself, is not overborne by the fate they endure. If we find out this Divine within us, if we know ourselves as this spirit which is of one essence and being with the Divine, that is our gate of deliverance and in it we can remain ourselves even in the midst of this world’s disharmonies, luminous, blissful and free. That much is the age-old testimony of spiritual experience.

      But still what is the purpose and origin of the disharmony – why came this division and ego, this world of a painful evolution? Why must this evil and sorrow enter into the divine Good, Bliss and Peace? It is hard to answer to the human intelligence on its own level, for the consciousness to which the origin of this phenomenon belongs and to which it stands as it were automatically justified in a supra-intellectual knowledge, is a cosmic and not an individualised human intelligence; it sees in larger spaces, it has another vision and cognition, other terms of consciousness than human reason and feeling. To the human mind one might answer that while in itself the Infinite might be free from those perturbations, yet once manifestation began infinite possibility also began and among the infinite possibilities which it is the function of the universal manifestation to work out, the negation, the apparent effective negation – with all its consequences – of the Power, Light, Peace, Bliss was very evidently one. If it is asked why even if possible it should have been accepted, the answer nearest to the Cosmic Truth which the human intelligence can make is that in the relations or in the transition of the Divine in the Oneness to the Divine in the Many, this ominous possible became at a certain point an inevitable. For once it appears it acquires for the Soul descending into evolutionary manifestation an irresistible attraction which creates the inevitability – an attraction which in human terms on the terrestrial level might be interpreted as the call of the unknown, the joy of danger and difficulty and adventure, the will to attempt the impossible, to work out the incalculable, the will to create the new and uncreated with one’s own self and life as the material, the fascination of contradictories and their difficult harmonisation – these things translated into another supraphysical, superhuman consciousness, higher and wider than the mental, were the temptation that led to the fall. For to the original being of light on the verge of the descent the one thing unknown was the depths of the abyss, the possibilities of the Divine in the Ignorance and Inconscience. On the other side from the Divine Oneness a vast acquiescence, compassionate, consenting, helpful, a supreme knowledge that this thing must be, that having appeared it must be worked out, that its appearance is in a certain sense part of an incalculable infinite wisdom, that if the plunge into Night was inevitable the emergence into a new unprecedented Day was also a certitude, and that only so could a certain manifestation of the Supreme Truth be effected – by a working out with its phenomenal opposites as the starting-point of the evolution, as the condition laid down for a transforming emergence. In this acquiescence was embraced too the will of the great Sacrifice, the descent of the Divine itself into the Inconscience to take up the burden of the Ignorance and its consequences, to intervene as the Avatar and the Vibhuti walking between the double sign of the Cross and the victory towards the fulfilment and deliverance. A too imaged rendering of the inexpressible Truth? but without images how to present to the intellect a mystery far beyond it? It is only when one has crossed the barrier of the limited intelligence and shared in the cosmic experience and the knowledge which sees things from identity that the supreme realities which lie behind these images – images corresponding to the terrestrial fact – assume their divine forms and are felt as simple, natural, implied in the essence of things. It is by entering into that greater consciousness alone that one can grasp the inevitability of its self-creation and its purpose.

      This is indeed only the Truth of the manifestation as it presents itself to the consciousness when it stands on the border line between Eternity and the descent into Time where the relation between the One and the Many in the evolution is self-determined, a zone where all that is to be is implied but not yet in action. But the liberated consciousness can rise higher where the problem exists no longer and from there see it in the light of a supreme identity where all is predetermined in the automatic self-existent truth of things and self-justified to an absolute consciousness and wisdom and absolute Delight which is behind all creation and non-creation and the affirmation and negation are both seen with the eyes of the ineffable Reality that delivers and reconciles them. But that knowledge is not expressible to the human mind; its language of light is too undecipherable, the light itself too bright for a consciousness accustomed to the stress and obscurity of the cosmic riddle and too entangled in it to follow the clue or to grasp the secret. In any case, it is only when we rise in the spirit beyond the zone of the darkness and the struggle that we enter into the full significance of it and there is a deliverance of the soul from its enigma. To rise to that height of liberation is the true way out and the only means of the indubitable knowledge.

      But that liberation and transcendence need not necessarily impose a disappearance, a sheer dissolving cut from the manifestation; it can prepare a liberation into action of the highest Knowledge and an intensity of Power that can transform the world and fulfil the evolutionary urge. It is an ascent from which the return is no longer a fall but a winged or self-sustained descent of light, force and Ananda.

      It is what is inherent in force of being that manifests as becoming; but what the manifestation shall be, its terms, its balance of energies, its arrangement of principles depends on the consciousness which acts in the creative force, on the power of consciousness which being delivers from itself for manifestation. It is in the nature of being to be able to grade and vary its powers of consciousness and determine according to the grade and variation its world or its degree and scope of self-revelation. The manifested creation is limited by the power to which it belongs and sees and lives according to it and can only see more, live more powerfully, change its world by opening or rising towards or making descend a greater power of consciousness that was above it. This is what is happening in the evolution of consciousness in our world, a world of inanimate matter producing under the stress of this necessity a power of life, a power of mind which bring into it new forms of creation and still labouring to produce, to make descend into it some supramental power. It is farther an operation of creative force which moves between two poles of consciousness. On one side there is a secret consciousness within and above which contains in it all potentialities – there eternally manifest, here awaiting delivery – of light, peace, power and bliss. On the other side there is another outward on the surface and below that starts from the apparent opposite of unconsciousness, inertia, blind stress, possibility of suffering and grows by receiving into itself higher and higher powers which make it always recreate its manifestation in larger terms, each new-creation of this kind bringing out something of the inner potentiality, making it more and more possible to bring down the Perfection that waits above. At last the line will be crossed that will make possible the entire reversion and the manifestation in the terms of ensouled Matter of That which is above. As long as the outward personality we call ourselves is centred in the lower powers of consciousness, the riddle of its own existence, its purpose, its necessity is to it an insoluble enigma; if something of the truth is at all conveyed to this outward mental man, he but imperfectly grasps it and perhaps misinterprets and misuses and mislives it. His true staff of walking is made more of a fire of faith than any ascertained and indubitable light of knowledge. It is only by rising toward a higher consciousness beyond the line and therefore superconscient now to him that he can emerge from his inability and his ignorance. His full liberation and enlightenment will come when he crosses the line into the light of a new superconscient existence. That is the transcendence which was the object of aspiration of the mystics and the spiritual seekers.

      But in itself this would change nothing in the creation here; the evasion of a liberated soul from the world makes to that world no difference. But this crossing of the line

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