Absolute Knowledge Beyond Mind and Speech

In order to address, and ultimately integrate, the viewpoint that basically holds that both Knowledge and Ignorance are phenomena of the manifestation, but both lose their meaning when the consciousness goes beyond into the Absolute, Sri Aurobindo directly takes up this viewpoint: “It is quite possible…to affirm the existence of the ineffable Absolute, to emphasise its sole Reality and to negate and abolish for our self, to expunge from our idea and sense of reality, the individual being and the cosmic creation. The reality of the individual is Brahman the Absolute; the reality of the cosmos is Brahman the Absolute: the individual is a phenomenon, a temporal appearance in the cosmos; the cosmos itself is a phenomenon, a larger and more complex temporal appearance. The two terms, Knowledge and Ignorance, belong only to this appearance; in order to reach an absolute superconsciousness both have to be transcended: ego-consciousness and cosmic consciousness are extinguished in that supreme transcendence and there remains only the Absolute. For the absolute Brahman exists only in its own identity and is beyond all other-knowledge; there the very idea of the knower and the known and therefore of the knowledge in which they meet and become one, disappears, is transcended and loses its validity, so that to mind and speech the absolute Brahman must remain always unattainable. In opposition to the view we have put forward or in completion of it,–the view of the Ignorance itself as only either a limited or an involved action of the divine Knowledge, limited in the partly conscient, involved in the inconscient,–we might say from this other end of the scale of things that Knowledge itself is only a higher Ignorance, since it stops short of the absolute Reality which is self-evident to Itself but to mind unknowable. This absolutism corresponds to a truth of thought and to a truth of supreme experience in the spiritual consciousness; but by itself it is not the whole of spiritual thought complete and comprehensive and it does not exhaust the possibilities of the supreme spiritual experience.”

Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 15, Reality and the Integral Knowledge

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