Sri Aurobindo does not rest content with identifying the origin of the moral sense of good and evil, which awakens with the life-mind and expands itself in the mental sphere with enhanced concepts such as karma, the law of causality of suffering, etc. Rather, he questions whether and for what purpose this moral sense occurs in the evolutionary process.
Before providing his own conclusion, he first examines various ideas such as it being a way to recognize the limitations and falsehoods inherent in the fragmented consciousness of the Matter and the Inconscience which is the basis of our life. It then would provide a basis by which the individual can consciously choose things which mitigate suffering and falsehood, and which support the development of that which is good and true. It may be a purificatory mechanism, or may be a method to allow the eventual loosening and dissolution of the hold of the ego to lead to ultimate liberation.
Sri Aurobindo points out additionally that “it may be that this awakening is a spiritual necessity of the evolution itself, a step towards the growth of the being out of the Ignorance into the truth of the divine unity and the evolution of a divine consciousness and a divine being. For much more than the mind or life which can turn either to good or to evil, it is the soul-personality, the psychic being, which insists on the distinction, though in a larger sense than the mere moral difference.”
We shall continue our exploration of this subject and in particular the role and action of the psychic being, in the next post.
Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 14, The Origin and Remedy of Falsehood, Error, Wrong and Evil, pp. 609-610
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