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<title>Some Conceptions and Misconceptions</title>
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<p align="right" class="MsoNormal" style="text-align:center; text-indent:27pt; line-height:150%; margin-top:0; margin-bottom:0"><b>
<span
lang=EN-GB style='mso-ansi-language:EN-GB'><font size="4">Some
Conceptions and Misconceptions</font><o:p></o:p></span></b></p>
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<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>A </span><span lang=EN-GB
style='font-size:10.0pt;mso-ansi-language:EN-GB'>QUESTION</span><span
lang=EN-GB style='mso-ansi-language:EN-GB'> is asked, where, at what stage or
level of Involution does the principle of exclusive concentration (the
principle of Ignorance) come in? If, as Sri Aurobindo says, it comes
subsequently at a later stage, where was it then before? Was it not in the
Absolute Reality itself? There can be nothing that is not inherent in the
Absolute Reality. We all know, nothing comes out of nothing. Then, if it is in
the original Reality already, why should it come out at a later stage and not
be active from the very beginning? This standpoint seems to have been
anticipated by some schools (Visishtadwaita Vedanta, for example) who describe
in consequence the Reality (Brahman) as consisting, when viewed as a totality,
of both Knowledge and Ignorance – <i>cit – acit</i>; the Ignorance is a sort of
peripheral reality not touching or affecting the Knowledge, but connected with
or depending upon the nuclear reality, something like the physical body
coexisting with and depending on the soul or self. One can also remember in
this connection the Purusha-Prakriti relation in Sankhya. Such a standpoint, I
suppose, is the precursor or philosophical background of what is well known as
the Manichean principle.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>Sri Aurobindo's view is different. It
is something like this – I am putting the thing as simply as possible, without
entering into details or mysteries that merely confuse the brain. The Absolute
Reality contains all, nothing can be outside it, pain and sin and all; true.
But these do not exist as such in the supreme status, they are resolved each
into its ultimate and fundamental force of consciousness. When we say I all
things, whatever they are, exist in the Divine Consciousness, the <o:p></o:p></span></p>

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mso-ansi-language:EN-GB'><o:p>&nbsp;</o:p><span style='mso-spacerun:yes'>&nbsp;</span>Page-85<o:p></o:p></span></p>

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<p class=MsoNormal style='text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span lang=EN-GB
style='mso-ansi-language:EN-GB'>Absolute, we have an idea that they exist there
as they do here as objects or entities; it goes without saying, they do not.
Naturally we have to make a distinction between things of Knowledge and things
of Ignorance. Although there is a gradation between the two – Knowledge rolls
or wraps itself gradually into Ignorance and Ignorance unrolls or unfolds
itself slowly into Knowledge – still in the Divine Consciousness things of
Knowledge alone exist, things of Ignorance cannot be said to exist there on the
same title, because, as I have said, the original truths of things alone are
there – not their derivations and deformations. One can say, indeed, that in
the supreme Light darkness exists as a possibility; but this is only a figure
of speech. Possibility does not mean that it is there like a seed – or even a
chromosome rod – to sprout and grow. Possibility really means just a chance of
the consciousness acting in a certain way, developing in a particular direction
under certain conditions.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>Matter exists in the absolute
Consciousness, not as Matter but as its fundamental substratum, as that radical
mode of being or consciousness which by the devolution of consciousness and the
interaction of Knowledge and Ignorance in the end works itself out as Matter.
So also with regard to Life and with regard to Mind. If things are to exist in
the highest status of consciousness, the Divine Consciousness, exactly as they
exist now, there would be no point or meaning in creation or manifestation.
Manifestation or creation does not mean merely unveiling or unrolling in the
sense of unpacking. It means a gradual shift in the stress of consciousness,
giving it a particular mode of action.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>The unrolling or Involution is the
path traced by consciousness in its changing modes of concentration. The
principle of concentration is inherent in consciousness. Sri Aurobindo speaks
of four modes or degrees of this concentration: (I) the essential, (2) the
integral, (3) the total or global and (4) the separative. The first is &quot;a
sole in-dwelling or an entire absorption in the essence of its own being&quot;
-it is the superconscient Silence, at one end, and the Inconscience, at the
other. The second is the total Sachchidananda, the supramental concentration;
the third, multiple or totalising overmental awareness; the fourth is the
concentration of Ignorance. All the four,</span></p>
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<span lang=EN-GB style='font-size:10.0pt;
mso-ansi-language:EN-GB'>Page-86<o:p></o:p></span></p>

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<p class=MsoNormal style='margin-left:4.5pt;text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>however, form the integral play of
one indivisible consciousness.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>Here we come to the very heart of
the mystery. As we have put it thus far, the process of Involution would appear
as a series of stages in a descending order, a movement along a vertical line,
as it were, one stage following another, more or less separate from each other,
the lower being ever more ignorant, more separative, more exclusive. But this
is not the whole picture. At each lower stage the higher is not merely high
above, but also comes down and stands behind or becomes immanent in the lower.
Along with the vertical movement there is also a horizontal movement. In other
words, even when we are sunk in the lowest stratum of Ignorance – in the domain
of Matter – we have also there all the other strands behind, even the very
highest, not merely as passive or neutral entities, but as dynamic agents
exerting their living pressure to the full. Indeed the Ignorance is not mere
Ignorance, but Knowledge itself, the very highest Knowledge, but in a
particular mode of activity. What appears ignorant is full of a secret
Knowledge – it is just the outer surface, the facet that appears as its
opposite because of a particular manner of concentration, a total
self-abandonment in the object of Knowledge. That Knowledge stands revealed if
the mask is put away, that is to say, if we get behind, If we <i>release</i>
the exclusiveness of the concentration. This release or getting behind does not
mean necessarily the dissolution of the status itself-for it is the pressure
from behind, the concentration of the hidden consciousness that creates the
status and its truth-forms; with the exclusiveness goes away only the twist,
the aberration produced by it. When the consciousness withdraws from its mode
and field of exclusive concentration, it need not concentrate again on the
withdrawal only, it can be an inclusive concentration also embracing both the
status-the frontal and the behind. Both can be held together in one single
movement of consciousness possessing the double function of projection and
comprehension – <i>praj</i></span><i><span lang=EN-GB style='font-size:10.0pt;
font-family:"Lucida Console";mso-bidi-font-family:"Lucida Console";mso-ansi-language:
EN-GB'>ñ</span><span lang=EN-GB style='mso-ansi-language:EN-GB'>ana</span></i><span
lang=EN-GB style='mso-ansi-language:EN-GB'> and <i>vij</i></span><i><span
lang=EN-GB style='font-size:10.0pt;font-family:"Lucida Console";mso-bidi-font-family:
"Lucida Console";mso-ansi-language:EN-GB'>ñ</span><span lang=EN-GB
style='mso-ansi-language:EN-GB'>ana.</span></i><span lang=EN-GB
style='mso-ansi-language:EN-GB'><o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>Such a synthetic poise is not a mere
theoretical possibility: it is an actuality and is being demonstrated by the
fact of evolution. The partial release of the absolutely exclusive
concentration of consciousness in Matter has given rise to Life</span></p>
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<span lang=EN-GB style='font-size:10.0pt;
mso-ansi-language:EN-GB'>Page-87<o:p></o:p></span></p>

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<p class=MsoNormal style='text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span lang=EN-GB
style='mso-ansi-language:EN-GB'>which is a double poise: Life plays in and
through Matter and has not dissolved Matter. Likewise a further release of
concentration has given birth to Mind which still bases itself upon and is
woven into Life and Matter. The change-over from unconsciousness to
consciousness and from consciousness to super-consciousness is the movement of
consciousness from a unilateral towards an ever widening multiple poise and
functioning of concentration.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>The exclusive concentration was the
logical and inevitable final term of a movement of separativity and
exteriorisation. It had its necessity and utility. Its special function was
utilised by Nature for precision and perfection in details of execution in the
most material order of reality. Indeed, what can be more exact and accurate
than the laws of physics, the mathematical laws that govern the movements of
the material particles? Furthermore, if we look at the scientist himself, do we
not find in him an apt image of the same phenomenon? A scientist means a
specialist – the more specialised and restricted his view, the surer he is
likely to be in his particular domain. And specialised knowledge means a
withdrawal from other fields and viewpoints of knowledge, an ignorance of them.
Likewise, a workman who moulds the head of a pin is all concentrated upon that
single point of existence – he forgets the whole world and himself in that act
whose perfect execution seems to depend upon the measure of his self-oblivion.
But evidently this is not bound to be so. A one-pointed self-absorption – that
is Ignorance – is certainly an effective way of dealing with material objects –
things of Ignorance; but it is not the only way. It is a way or mechanism
adopted by Nature in a certain status under certain conditions. One need not
always forget oneself in the act in order to do the act perfectly. An
unconscious instinctive act is not always best done-it can be done best
consciously, intuitively. A wider knowledge, a greater acquaintance with
objects and facts and truths of other domains too is being more and more
insisted upon as a surer basis of specialisation. The pinpointed (one might
almost say geometrically pointed) consciousness in Matter that resolves itself
into unconsciousness acts perfectly but blindly; the vast consciousness also
acts there with absolute perfection but consciously-conscious in the highest
degree.</span><span
lang=EN-GB style='font-size:10.0pt;mso-ansi-language:EN-GB'><o:p>&nbsp;</o:p></span></p>

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<span lang=EN-GB style='font-size:10.0pt;
mso-ansi-language:EN-GB'>Page-88<o:p></o:p></span></p>

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<p class=MsoNormal style='text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span lang=EN-GB
style='mso-ansi-language:EN-GB'>As we have said, super-consciousness does not
confine itself to the supreme status alone, to the domain of pure infinity, but
it comes down and embraces the most inferior status too, the status of the
finite. Precisely because it is infinity, it is not bound to its infinity but can
express its infinity in and through infinite limits.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'><o:p>&nbsp;</o:p></span></p>

<p class=MsoNormal align=center style='text-align:center;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>2</span></p>
<p class=MsoNormal align=center style='text-align:center;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'>&nbsp;</p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>The principle of &quot;exclusive
concentration&quot; does not by itself really create the &quot;objects&quot; of
the material world; it creates the perception-the illusory perception – of
separativeness, that objects are more or less closed systems, distinct and
isolated from one another. The sense of limitation – and hence actual
limitation, not however real or essential limitation – comes out of the
exclusive concentration. This does not mean that the limitation or discreteness
of objects is merely <i>psychological</i> (mental), not <i>ontological</i>, as
one may say. In Sri Aurobindo's outlook the distinction between psychological
and ontological is not trenchant and absolute. For, &quot;psychological&quot;,
according to him, does not mean merely &quot;mental&quot; but also
&quot;relating to consciousness&quot;; and although mind does not create
material objects, consciousness may do so – indeed it is the force of the
original consciousness, which is the force of being, that has created the
physical plane of multiplicity. This creative power is the self-projecting
energy of consciousness – <i>praj</i></span><i><span lang=EN-GB
style='font-size:10.0pt;font-family:"Lucida Console";mso-bidi-font-family:"Lucida Console";
mso-ansi-language:EN-GB'>ñ</span><span lang=EN-GB style='mso-ansi-language:
EN-GB'>ana</span></i><span lang=EN-GB style='mso-ansi-language:EN-GB'>. It is,
in other words, the force of individuation inherent in the play of
consciousness. Now, as I have already said, at a certain stage, under certain
conditions, through a gradation of stages, this force of individuation
originally and intrinsically existing and working in and through unity and
integration, is possessed or veiled by or &quot;devolves&quot; into a force of
limitation, meaning separateness and exclusion. What would otherwise be an
ensemble, an organism of individualities held together and moving as various
forms or lines of force of one and the same reality, is now broken up and
becomes a conglomeration of isolated entities. Unity is transformed into
multiplicity, solidarity is lost in plurality.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>We can, however, make a distinction
between &quot;limitation&quot; and &quot;delimitation&quot; or individuation.
Limitation is a movement<o:p>&nbsp;</o:p></span></p>

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<p class=MsoNormal style='text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span lang=EN-GB
style='mso-ansi-language:EN-GB'>of Ignorance: it is the result of exclusive
concentration. It creates separateness, forgets the unity. Delimitation, on the
contrary, is a movement of knowledge, of pure consciousness dynamic. It creates
diversity, multiplicity maintained in unity.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>It is to be added that the
limitation in Ignorance is after all apparent; that does not mean it is unreal
or illusory, in the sense of Mayavada. Here is the distinction: Mayavada holds
all formation as <i>maya</i>, illusory, makes no difference between limitation
and delimitation: according to it, all delimitation is ignorant and illusory
limitation; none has real or essential existence. In Sri Aurobindo's view
limitation is real, as also delimitation: only the former is a temporary
reality, it is the latter itself but under certain conditions. Again, Mayavada
speaks of the Brahman, the Absolute or Transcendent as the sole and true
reality: it is the Stable, the Unmoving, the utter Unity cancelling, negating
all movement and multiplicity. Sri Aurobindo views the highest reality as
dynamic also, permeating the multiplicity and becoming the multiplicity, becoming
or existing as the multiplicity in a movement of Knowledge, becoming and
appearing also at<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span lang=EN-GB
style='mso-ansi-language:EN-GB'>first in a movement and mode of Ignorance as
the material multiplicity but gradually transmuting this ignorant multiplicity
into a movement and embodiment of Knowledge. For the Knowledge was always there
in and behind the Ignorance, secretly informing and guiding, moulding and
transforming it.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>Thus, for example, we would not say
pain is an illusion, because Ananda is the root of all and is the All. We say
pain is also a reality: it is a temporary and localised form of Ananda, Ananda
muted and deformed, under certain stresses and conditions. Ananda is there
always but not away and aloof from pain; it is not the opposite or the negation
of pain. Nor is pain a superimposition, as something foreign, upon Ananda, so
that when it passes away, like a cloud, Ananda appears automatically in its
full glory. We consider pain as a formation of Ananda, it is the first result
of an effort of consciousness to hold Ananda in and through a form, but it need
not and cannot be the last consummation.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>In fact, the Mayavadin ascribes true
reality (<i>paramarthika</i>) to the transcendental alone; even when that
reality is spoken of as within and behind – and not merely beyond – the world</span><span
lang=EN-GB style='font-size:10.0pt;mso-ansi-language:EN-GB'><o:p>&nbsp;</o:p></span></p>

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<p class=MsoNormal style='text-align:justify; line-height:150%; margin-top:0; margin-bottom:0'><span lang=EN-GB
style='mso-ansi-language:EN-GB'>and the individual, he takes it to mean as
something away and aloof from the appearances, unmixed and untouched by these,
and hence practically transcendent. Sri Aurobindo gives full and independent value
to each of these triple states which, united and fused together, form the true
and total reality. The transcendent reality is also immanent in the cosmos as
the World-Power and the World-Consciousness and the creative Delight: it is
also resident in the individual as the individual godhead – <i>antaryamin</i> –
the conscious Energy that informs, inspires, drives and directs all local
formations towards a divine fulfilment in time and in this physical domain. In
this view nothing is illusory – even though some may be temporary – they are
all contributory to thy Divine End and take their place there in a transfigured
form and rhythm. We are here far from being such stuffs as dreams are made of.<o:p></o:p></span></p>

<p class=MsoNormal style='text-align:justify;text-indent:27.0pt; line-height:150%; margin-top:0; margin-bottom:0'><span
lang=EN-GB style='mso-ansi-language:EN-GB'>One must not forget, however, that
the principle of exclusive concentration cannot be isolated I from the total
action of consciousness and viewed as functioning by itself at any time. We
isolated it for logical comprehension. In actuality it is integrated with the
whole <i>nisus</i> of consciousness and operates in conjunction with and as
part of the total drive. That total drive at one point results in the multiple
realities of Matter. When the element of limitation in the physical plane is
ascribed to the exclusiveness of a stress in consciousness, it should not be
forgotten that the act is, as it were, a &quot;joint and several
responsibility&quot; of the whole consciousness in its multiple functioning.
And the reverse movement is also likewise a global act: there too the force that
withdraws, ascends or eliminates cannot be isolated from the other force that
reaffirms, re-establishes, reintegrates, – the principle of exclusiveness (like
that of pain) is not proved to be illusory and non-existent, but reappears in
its own essential nature as a principle of centring or canalisation of
consciousness.<o:p>&nbsp;</o:p></span></p>

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mso-ansi-language:EN-GB'>Page-91<o:p></o:p></span></p>

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