Sri Aurobindo clarifies the existence of evil and falsehood by pointing out that not only do they not have any absolute existence, but they also are not inevitable at the level of cosmic manifestation. He notes “But it must first be noted that it is only in cosmic manifestation that they become possible; they cannot pre-exist in the timeless being, for they are incompatible with the unity and bliss that are its substance. In cosmos also they cannot come into being except by a limitation of truth and good into partial and relative forms and by a breaking up of the unity of existence and consciousness into separative consciousness and separative being. For where there is oneness and complete mutuality of consciousness-force even in multiplicity and diversity, there truth of self-knowledge and mutual knowledge is automatic and error of self-ignorance and mutual ignorance is impossible. So too where truth exists as a whole on a basis of self-aware oneness, falsehood cannot enter and evil is shut out by the exclusion of wrong consciousness and wrong will and their dynamisation of falsehood and error. As soon as separateness enters, these things can also enter; but even this simultaneity is not inevitable. If there is sufficient mutuality, even in the absence of an active sense of oneness, and if the separate beings do not transgress or deviate from their norms of limited knowledge, harmony and truth can still be sovereign and evil will have no gate of entry. There is, therefore, no authentic inevitable cosmicity of falsehood and evil even as there is no absoluteness; they are circumstances or results that arise only at a certain stage when separativeness culminates in opposition and ignorance in a primitive unconsciousness of knowledge and a resultant wrong consciousness and wrong knowledge with its content of wrong will, wrong feeling, wrong action and wrong reaction.”
It is this fact that there are limits and conditions for evil and falsehood to exist, that gives us the hope, and in fact the certainty, that it is possible for a different condition of manifested life to develop that does not require them in its formulation.
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 14, The Origin and Remedy of Falsehood, Error, Wrong and Evil, pp. 600-601
Sri Aurobindo Studies 