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object:psychological ignorance
object:PI
class:the sevenfold ignorance
subject class:Psychology

see also ::: self-knowledge

see also ::: self-knowledge

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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO

self-knowledge

AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.08_-_RELIGION_AND_TEMPERAMENT
2.15_-_Reality_and_the_Integral_Knowledge
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge

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the_sevenfold_ignorance
SIMILAR TITLES
psychological ignorance

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.




QUOTES [1 / 1 - 1 / 1]


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   1 Sri Aurobindo

NEW FULL DB (2.4M)


1:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:[the sevenfold ignorance and the integral knowledge:]

   We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,-that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,-that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,-that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,-that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,-that is the seventh, the practical ignorance.

   Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness:- it will mean [1] the knowledge of the Absolute as the origin of all things; [2] the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; [3] the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; [4] the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; [5] the knowledge of our greater and inner existence behind the surface; [6] the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; [7] the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

   But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,-or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to realise.
   ~ Sri Aurobindo, The Life Divine, pg 680-683 [T1],

IN CHAPTERS [3/3]



   1 Philosophy


   2 Sri Aurobindo


   2 The Life Divine


1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the course of history it has often happened that one or other of the imperfect religions has been taken too seriously and regarded as good and true in itself, instead of as a means to the ultimate end of all religion. The effects of such mistakes are often disastrous. For example, many Protestant sects have insisted on the necessity, or at least the extreme desirability, of a violent conversion. But violent conversion, as Sheldon has pointed out, is a phenomenon confined almost exclusively to persons with a high degree of somatotonia. These persons are so intensely extraverted as to be quite unaware of what is happening in the lower levels of their minds. If for any reason their attention comes to be turned inwards, the resulting self-knowledge, because of its novelty and strangeness, presents itself with the force and quality of a revelation and their metanoia, or change of mind, is sudden and thrilling. This change may be to religion, or it may be to something else for example, to psycho-analysis. To insist upon the necessity of violent conversion as the only means to salvation is about as sensible as it would be to insist upon the necessity of having a large face, heavy bones and powerful muscles. To those naturally subject to this kind of emotional upheaval, the doctrine that makes salvation dependent on conversion gives a complacency that is quite fatal to spiritual growth, while those who are incapable of it are filled with a no less fatal despair. Other examples of inadequate theologies based upon psychological ignorance could easily be cited. One remembers, for instance, the sad case of Calvin, the cerebrotonic who took his own intellectual constructions so seriously that he lost all sense of reality, both human and spiritual. And then there is our liberal Protestantism, that predominantly viscerotonic heresy, which seems to have forgotten the very existence of the Father, Spirit and Logos and equates Christianity with an emotional attachment to Christs humanity or, (to use the currently popular phrase) the personality of Jesus, worshipped idolatrously as though there were no other God. Even within all-comprehensive Catholicism we constantly hear complaints of the ignorant and self-centred directors, who impose upon the souls under their charge a religious dharma wholly unsuited to their naturewith results which writers such as St. John of the Cross describe as wholly pernicious. We see, then, that it is natural for us to think of God as possessed of the qualities which our temperament tends to make us perceive in Him; but unless nature finds a way of transcending itself by means of itself, we are lost. In the last analysis Philo is quite right in saying that those who do not conceive God purely and simply as the One injure, not God of course, but themselves and, along with themselves, their fellows.
  The way of knowledge comes most naturally to persons whose temperament is predominantly cerebrotonic. By this I do not mean that the following of this way is easy for the cerebrotonic. His specially besetting sins are just as difficult to overcome as are the sins which beset the power-loving somatotonic and the extreme viscerotonic with his gluttony for food and comfort and social approval. Rather I mean that the idea that such a way exists and can be followed (either by discrimination, or through non-attached work and one-pointed devotion) is one which spontaneously occurs to the cerebrotonic. At all levels of culture he is the natural monotheist; and this natural monotheist, as Dr. Radins examples of primitive theology clearly show, is often a monotheist of the tat tvam asi, inner-light school. Persons committed by their temperament to one or other of the two kinds of extraversion are natural polytheists. But natural polytheists can, without much difficulty, be convinced of the theoretical superiority of monotheism. The nature of human reason is such that there is an intrinsic plausibility about any hypothesis which seeks to explain the manifold in terms of unity, to reduce apparent multiplicity to essential identity. And from this theoretical monotheism the half-converted polytheist can, if he chooses, go on (through practices suitable to his own particular temperament) to the actual realization of the divine Ground of his own and all other beings. He can, I repeat, and sometimes he actually does. But very often he does not. There are many theoretical monotheists whose whole life and every action prove that in reality they are still what their temperament inclines them to bepoly theists, worshippers not of the one God they sometimes talk about, but of the many gods, nationalistic and technological, financial and familial, to whom in practice they pay all their allegiance.

2.15 - Reality and the Integral Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a manysided self-ignorance. We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence, - that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, - that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self, - that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end, - that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence, - that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations, - that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, - that is the seventh, the practical ignorance.
  Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness: - it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The conquest of our constitutional ignorance cannot be complete, cannot become integrally dynamic, if we have not conquered our psychological ignorance; for the two are bound up together. Our psychological ignorance consists in a limitation of our self-knowledge to that little wave or superficial stream of our being which is the conscient waking self. This part of our being is an original flux of formless or only halfformulated movements carried on in an automatic continuity, supported and held together by an active surface memory and a passive underlying consciousness in its flow from moment to moment of time, organised and interpreted by our reason and our witnessing and participating intelligence. Behind it is an occult existence and energy of our secret being without which the superficial consciousness and activity could not have existed or acted. In Matter only an activity is manifest, - inconscient in the outside of things which is all we know; for the indwelling Consciousness in Matter is secret, subliminal, not manifested in the inconscient form and the involved energy: but in us consciousness has become partly manifest, partly awake. But this consciousness is hedged and imperfect; it is bound by its habitual self-limitation and moves in a restricted circle, - except when there are flashes, intimations or upsurgings from the secrecy within us which break the limits of the formation or flow beyond them or widen the circle. But these occasional visitations cannot enlarge us far beyond our present capacities, are not enough to revolutionise our status. That can only be done if we can bring into it the higher undeveloped lights and powers potential in our being and get them consciously and normally into play; for this we must be able to draw freely from those ranges of our being to which they are native but which are at present subconscient or rather secretly intraconscient and circumconscient or else superconscient to us. Or, - the yet more that is also possible, - we must enter into these inner and higher parts of ourselves by an inward plunge or disciplined penetration and bring back with us to the surface their secrets. Or, achieving a still more radical change of our consciousness, we must learn to live within and no longer on the surface and be and act from the inner depths and from a soul that has become sovereign over the nature.
  That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life; in our evolution we have overpassed the need of any large organised action of this element, but it remains submerged and obscurely at work below our conscious nature. This obscure activity extends to a hidden and hooded mental substratum into which past impressions and all that is rejected from the surface mind sink and remain there dormant and can surge up in sleep or in any absence of the mind, taking dream forms, forms of mechanical mind action or suggestion, forms of automatic vital reaction or impulse, forms of physical abnormality or nervous perturbance, forms of morbidity, disease, unbalance. Out of the subconscious we bring ordinarily so much to the surface as our waking sensemind and intelligence need for their purpose; in so bringing them up we are not aware of their nature, origin, operation and do not apprehend them in their own values but by a translation into the values of our waking human sense and intelligence. But the risings of the subconscious, its effects upon the mind and body, are mostly automatic, uncalled for and involuntary; for we have no knowledge and therefore no control of the subconscient. It is only by an experience abnormal to us, most commonly in illness or some disturbance of balance, that we can become directly aware of something in the dumb world, dumb but very active, of our bodily being and vitality or grow conscious of the secret movements of the mechanical subhuman physical and vital mind which underlies our surface, - a consciousness which is ours but seems not ours because it is not part of our known mentality.
  --
  In the superconscience beyond our present level of awareness are included the higher planes of mental being as well as the native heights of supramental and pure spiritual being. The first indispensable step in an upward evolution would be to elevate our force of consciousness into those higher parts of Mind from which we already receive, but without knowing the source, much of our larger mental movements, those, especially, that come with a greater power and light, the revelatory, the inspirational, the intuitive. On these mental heights, in these largenesses, if the consciousness could succeed in reaching them or maintain and centre itself there, something of the direct presence and power of the spirit, something even - however secondary or indirect - of the supermind could receive a first expression, could make itself initially manifest, could intervene in the government of our lower being and help to remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublimer ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge and influences, to get rid to a certain extent of our constitutional and psychological ignorance; it is possible to be aware of ourselves as spiritual beings and to spiritualise, though imperfectly, our normal human life and consciousness. There could be a conscious communication and guidance from this greater more luminous mentality and a reception of its enlightening and transforming forces. That is within the reach of the highly developed or the spiritually awakened human being; but it would not be more than a preliminary stage. To reach an integral self-knowledge, an entire consciousness and power of being, there is necessary an ascent beyond the plane of our normal mind. Such an ascent is at present possible in an absorbed superconscience; but that could lead only to an entry into the higher levels in a state of immobile or ecstatic trance. If the control of that highest spiritual being is to be brought into our waking life, there must be a conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action, a taking up - as integral as possible - of our present being, consciousness, activities and a transmutation of them into divine values which would effect a transfiguration of our human existence. For wherever a radical transition has to be made, there is always this triple movement - ascent, widening of field and base, integration - in Nature's method of self-transcendence.
  Any such evolutionary change must necessarily be associated with a rejection of our present narrowing temporal ignorance. For not only do we now live from moment to moment of time, but our whole view is limited to our life in the present body between a single birth and death. As our regard does not go farther back in the past, so it does not extend farther out into the future; thus we are limited by our physical memory and awareness of the present life in a transient corporeal formation.

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