Sri Aurobindo
Essays Divine and Human
Writings from Manuscripts. 1910 – 1950
Natural and Supernatural Man
Maya
The world 
exists as symbol of Brahman; but the mind creates or accepts false values of things and takes symbol for essential reality.
This is ignorance or cosmic illusion, the mistake of the mind and senses, from which the Magician Himself, Master of the Illusion, is calling on us to escape.
This false valuation of the world is the Maya of the Gita and can be surmounted without abandoning either action or world-existence.
But in addition, the whole of universal existence is in this sense an illusion of Maya that it is not an unchanging transcendent and final reality of things but only a symbolical reality; it is a valuation of the reality of Brahman in the terms of cosmic consciousness.
All these objects we see or are mentally aware of as objectively existing, are only forms of consciousness.
They are the thing-in-itself turned first into terms and ideas born of a movement or rhythmic process of consciousness and then objectivised, in consciousness itself and not really external to it.
They have therefore a fixed conventional reality, but not an eternally durable essential reality; they are symbols, not altogether the thing symbolised, means of knowledge, not altogether the thing known.
To look at it from another point of view Existence or Brahman has two fundamental states of consciousness, cosmic consciousness and transcendental consciousness.
To cosmic consciousness the world is real as a direct first term expressing the inexpressible; to transcendental consciousness the world is only a secondary and indirect term expressing the inexpressible.
When I have the cosmic consciousness, I see the world as my Self manifested; in transcendental consciousness I see the world not as the manifestation of my Self but as a manifestation of something I choose to be to my Self-consciousness.
It is a conventional term expressing me which does not bind me; I could dissolve it and express myself otherwise.
It is a vocable of a particular language expressing 
something in speech or writing which could be equally well expressed by quite another vocable in another language.
I say tiger in English; I might equally have spoken Sanscrit and used the word shardula; it would have made no difference to the tiger or to myself, but only to my play with the symbols of speech and thought.
So it is with Brahman and the universe, the Thing in itself and its symbols with their fixed conventional values, some of which are relative to the general consciousness and some to the individual consciousness of the symbol-being.
Matter, Mind, Life for instance are general symbols with a fixed general value to God in His cosmic consciousness; but they have a different individual value, make a different impression or represent themselves differently, as we say, to myself, to the ant or to the god and angel.
This perception of the purely conventional value of form and name in the Universe is expressed in metaphysics by the formula that the world is a creation of Para Maya or supreme Cosmic Illusion.
It does not follow that the world is unreal or has no existence worth the name.
None of the ancient Scriptures of Hinduism affirms the unreality of the world, nor is it a logical consequence of the great but remote and difficult truth words are so inadequate to express.
We must remember that all these terms, Maya, illusion, dream, unreality, relative reality, conventional value, are merely verbal figures and must not be pressed with a too literal scholastic or logical insistence.
They are like the paint-brush hurled by the painter at his picture in desperation at not arriving at the effect he wanted; they are stones thrown at the truth, not the truth itself.
We shall see this clearly enough when we come to look at the Cosmos from quite another standpoint, — the standpoint not of Maya, but Lila.1
But certain great metaphysical minds, not perceiving sufficiently that words like everything else have only conventional values and are symbols of a truth which is in itself inexpressible, have drawn from the ideas suggested by these words, the most rigorous and concrete conclusions.
They have condemned the whole world as a miserable and lying dream, all the more hateful and profitless for a certain element of ineffugable reality which the more clearsighted part of their minds was2 compelled to realise and partially to admit.
The truth in their premises has made their doctrines a mighty instrument for the liberation of great and austere souls, the error in their conclusion has afflicted humanity with the vain and barren gospel of the vanity not only of false mundane existence, but of all mundane existence.
In the extreme forms of this view both nature and supernature, man and God are lies of consciousness, myths of a cosmic dream and not worth accepting.
Amelioration is a chimera, divinity a lure and only absorption in a transmundane impersonal existence worth pursuing.
The worshippers of God, the seekers after human perfection, those who would raise humanity from nature to supernature, find in their path two great stumbling blocks, on one side, the lower trend of Nature to persist in its past gains which represents itself in the besotted naturalism of the practical man and the worldling and on the other, this grand overshooting of the mark represented not only by the world-fleeing ascetic, who is after all, within his rights, but by the depressing pessimism of the ignorant who mean neither to flee the world, nor, if they did, could rise to the real grandeur of asceticism, but are still imbued intellectually and overshadowed in temperament by these high and fatal doctrines.
A better day will dawn for India when the shadow is lifted and the Indian mental consciousness without renouncing the truth of Maya, perceives that it is only a partial explanation of existence.
Mundane existence is not indispensable either to God's being or to God's bliss, but it is not therefore a vanity; nor is a liberated mundane existence — liberated in God — either a vain or a false existence.
The ordinary doctrine of Maya is not a simple truth, but proceeds upon three distinct spiritual perceptions.
The first and highest is this supreme perception that the world is a mass of consciousness-symbols, having a conventional value, beings exist only in Brahman's self-consciousness and individual personality and ego-sense are only symbols and terms in the universal 
symbol-existence.
We have said that and we shall see that we are not compelled by this perception to set down the world as a myth or a valueless convention.
Nor would the Mayavadin himself have been brought to this extreme conclusion if he had not brought into the purity of this highest soul-experience his two other perceptions.
The second of these, the lowest, is the perception of the lower or Apara Maya which I have indicated in the opening of this essay — the perception of the system of false values put by mind and sense on the symbol facts of the universe.
At a certain stage of our mental culture it is easy to see that the senses are deceiving guides, all mental opinions and judgments uncertain, partial and haunted and pursued by doubt, the world not a reality in the sense in which the mind takes it for a reality, in the sense in which the senses only occupied by and only careful of the practical values of things, their vyavaharic artha, deal with it as a reality.
Reaching this stage the mind arrives at this perception that all its values for the world being false, perhaps it is because there is no true value or only a true value not conceivable to the mind, and from this idea it is easy for our impatient human nature to stride to the conclusion that so it is and all existence or all world-existence at least is illusory, a sensation born of nothingness, a play of zeros.
Hence Buddhism, the sensational Agnostic philosophies, Mayavada.
Again, it is easy at a certain stage of moral culture to perceive that the moral values put by the emotions, passions and aspirations on actions and experiences are false values, that the objects of our sins are not worth sinning for and even that our principles and values do not stand in the shock of the world's actualities, but are, they too, conventional values which we do not find to be binding on the great march of Nature.
From this it is natural and right to come to vairagya or dissatisfaction with a life of false valuations and very easy to stride forward, again in the impatience of our imperfect human nature, to the consummation of an entire vairagya, not only dissatisfaction with a false moral life, but disgust with life of any sort and the conclusion of the vanity of world-existence.
We have a mental vairagya, a moral vairagya and to these powerful motives is added in the greater types the most powerful of all, spiritual 
vairagya.
For at a certain stage of spiritual culture we come to the perception of the world as a system of mere consciousness values in Parabrahman or to a middle term, the experience, which was probably the decisive factor in the minds of great spiritual seekers like Shankara, of the pure and bright impersonal Sachchidananda beyond, unaffected by and apparently remote from all cosmic existence.
Observing intellectually through the mind this great experience, the conclusion is natural and almost inevitable that this Pure and Bright One regards the universe as a mirage, an unreality, a dream.
But these are only the terms, the word-values and conventional idea-values into which mind then translates this fact of unaffected transcendence; and it so translates it because these are the terms it is itself accustomed to apply to anything which is beyond it, remote from it, not practically affecting it in tangible relations.
The mind engrossed in matter at first accepts only an objective reality; everything not objectivised or apparently capable of some objective expression it calls a lie, a mirage, a dream, an unreality or, if it is favourably disposed an ideal.
When, afterwards, it corrects its views, the first thing it does is to reverse its values; coming into a region and level where life in the material world seems remote, unspiritual or apparently not capable of spiritual realisation, it immediately applies here its old expressions dream, mirage, lie, unreality or mere false idea and transfers from object to spirit its exclusive and intolerant use of the word-symbol reality.
Add to this mental translation into its own conventional word-values of the fact of unaffected transcendence the intellectual conclusions and temperamental repulsions of mental and moral vairagya, both together affecting and disfiguring the idea of the world as a system of consciousness values and we have Mayavada.
Circa 1913
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