While our normal human reference builds an opposition between the status of pure Existence, unmoving and silent; and that of the dynamic action of life in the world, we have seen that the Infinite Consciousness of the One Existent has no problem in reconciling and harmonising these apparent contradictions and even experience both standpoints simultaneously.
The one standpoint is obviously the basis of the experience that leads to the “refusal of the ascetic” while the other is that which founds “the materialist denial”. Sri Aurobindo reminds us however that “it is now evident that to the Infinite Consciousness both the static and the dynamic are possible; these are two of its statuses and both can be present simultaneously in the universal awareness, the one witnessing the other and supporting it or not looking at it and yet automatically supporting it; or the silence and status may be there penetrating the activity or throwing it up like an ocean immobile below throwing up a mobility of waves on its surface.”
He goes on to point out “There is a state of being experienced in Yoga in which we become a double consciousness, one on the surface, small, active, ignorant, swayed by thoughts and feelings, grief and joy and all kinds of reactions, the other within calm, vast, equal, observing the surface being with an immovable detachment or indulgence or, it may be, acting upon its agitation to quiet, enlarge, transform it.”
Clearly the key to our evolutionary development of consciousness lies in the exploration and development within ourselves of these multiple statuses of consciousness, and the experience of the Purusha, the Witness Consciousness, simultaneously with that Prakriti, the active nature, is in fact one of the keys to this spiritual unfoldment.
The Upanishads have a beautiful image that illustrate this. “Two birds, beautiful of wing sit on a common tree. One eats the sweet fruit thereof, while the other watches.”
reference: Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 2, Brahman, Purusha, Ishwara–Maya, Prakriti, Shakti, pg. 345