Sri Aurobindo is not content to accept a conclusion without examining it from all directions. So the next question is to determine “the real cause of ignorance, imperfection and suffering and their place in the cosmic purpose or cosmic order.” In order to do this he first examines three propositions relating to God and the world as the basis of drawing some conclusions.
The first is the affirmation of “an omnipresent Divinity and Reality pure, perfect and blissful, without whom, apart from whom nothing could exist, since all exists only by him and in his being.”
The Omnipresence of the Divine is a premise that eventually develops as deep reflection on the nature of Divinity occurs. While some religions start by positing an extra-cosmic creator God, the theological understanding eventually concedes Omnipresence, and thus, removes the duality of the God and His Creation as separate and distinct from one another. “If there is such a Divinity, Self or Reality, it must be everywhere, one and indivisible, nothing can possibly exist apart from its existence; nothing can be born from another than That; there can be nothing unsupported by That, independent of It, unfilled by the breath and power of Its being.”
Some hold that the imperfections, the evil, the suffering do not step from this One Divinity; but that position then implies there must be multiple Divine beings, splitting up the universe into separate camps, the camp of Good and the camp of Evil. While there may be, at some level, elements of this concept at work, it cannot represent the ultimate Reality because it denies the very essence of Omnipresence and Omnipotence which adheres to the one Divine Reality. “…Our reason tells us, our intuitive consciousness feels, and their witness is confirmed by spiritual experience, that the one pure and absolute Existence exists in all things and beings even as all things and beings exist in It and by It, and nothing can be or happen without this indwelling and all-supporting Presence.”
reference: Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 4, The Divine and the Undivine, pp. 397-398