Addressing the issue of the place and significance of ignorance, and “evil” in the world, Sri Aurobindo takes up the question based on the Omnipresent Reality and the Divine Governance that we have established as principles: “…first we must realise that the existence of ignorance, error, limitation, suffering, division and discord in the world need not by itself, as we too hastily imagine, be a denial or a disproof of the divine being, consciousness, power, knowledge, will, delight in the universe.”
He points out that “a part broken off from the whole may be imperfect, ugly, incomprehensible; but when we see it in the whole, it recovers its place in the harmony, it has a meaning and a use.”
The issue comes down to a matter of our perspective on things. The ego, and the limitations that we experience as a result of it, sees everywhere imperfection and limitations because it looks at the universe through the lens of the ego. It sets itself up as a “self-standing” unit when in fact it is not, and never has been, independent and self-standing.
In the truest sense, the ego and the fragmented forms we see in the world, are “a face of the universal being”. Sri Aurobindo concludes: “Thus our ego, which seems to be a limitation of existence, is really a power of infinity; the boundless multiplicity of beings in the world is a result and signal evidence, not of limitation or finiteness, but of that illimitable Infinity.”
Thus, “this fundamental world-fact of ego and apparent division and their separative workings in the world existence is no 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.”
reference: Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 4, The Divine and the Undivine, pp. 401-402