Sri Aurobindo continues his exploration of the various levels and types of ignorance that circumcribe our knowledge and action. “But even here the self-ignorance of man does not end; for not only is he ignorant of his superconscient Self, of his subliminal self, of his subconscient self, he is ignorant of his world in which he presently lives, which constantly acts on and through him and on which and by which he has to act. And the stamp of his ignorance is this, that he regards it as something quite separate from him, as not-self because it is other than his individual nature-formation and his ego. So too when he confronts his superconscient Self, he thinks of it first as something quite other than he, an external, even extracosmic God; when he confronts and becomes aware of his subliminal self, it seems to him at first another greater person or another consciousness than his own which can support and guide him. Of the world he regards only one little foam-bubble, his life and body, as himself.” Clearly we are hemmed in on all sides within the walls of our limited ego-awareness.
Sri Aurobindo contrasts this with the experience of the wider, more inclusive knowledge we gain when we finally gain access to the subliminal self and awareness: “We see that there is one indivisible Matter of which our body is a knot, one indivisible Life of which our life is an eddy, one indivisible Mind of which our mind is a receiving and recording, forming or translating and transmitting station, one indivisible Spirit of which our soul and individual being are a portion or a manifestation.”
He traces the core of the problem to the ego. “It is the ego-sense which clinches the division and in which the ignorance we superficially are finds its power to maintain the strong though always permeable walls it has created to be its own prison. Ego is the most formidable of the knots which keep us tied to the Ignorance.”
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 11, The Boundaries of the Ignorance, pp. 563-564