Once again, as the mind tries to construct a picture of Reality for itself, it starts from its own limited and inadequate methdology and tries to impose its framework on the Infinite. Therefore, as it tries to segment and separate the active and the passive aspects of Brahman, and look at them as separate “parts” it either, as we have previously discussed, treats one as real and the other as unreal; or else, if it acknowledges that both partake of reality, it tries to treat them as somehow separated so that they are added together to obtain the “whole”.
Sri Aurobindo makes it clear, however, that neither of these two can obtain: “The Supreme, it has been declared in the Gita, exceeds both the immobile self and the mobile being; even put together they do not represent all he is. For obviously we do not mean, when we speak of his possessing them simultaneously, that he is the sum of a passivity and an activity, an integer made of those two fractions, passive with three fourths of himself, active with one fourth of his existence. In that case, Brahman might be a sum of nesciences, the pasive three fourths not only indifferent to but quite ignorant of all that the activity is doing, the active one fourth quite unaware of the passivity and unable to possess it except by ceasing from action….But it is clear that Brahman the Supreme Being must be aware both of the passivity and the activity and regard them not as his absolute being, but as opposite, yet, mutually satisfying terms of his universalities. It cannot be true that Brahman, by an eternal passivity, is unaware, entirely separated from his own activities; free, he contains them in himself, supports them with his eternal power of calm, initiates them from his eternal poise of energy. It must be equallay untrue that Brahman in his activity is unaware of or separated from his passivity; omnipresent, he is there supporting the action, possesses it always in the heart of the movement and is eternally calm and still and free and blissful in all the whirl of its energies. Nor in either silence or action can he be at all unaware of his absolute being, but knows that all he exprseses through them draws its value and power from the power of that absolute existence. If it seems otherwise to our experience, it is because we identify with one aspect and by that exclusiveness fail to open ourselves to the integral Reality.”
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 12, The Origin of the Ignorance