Essays on the Gita -Sri Aurobindo
First Series : Chapter 21
The Determinism of Nature
But if this were all, then the only remedy would be to with- draw altogether the sanction, suffer or compel all our nature by this withdrawal to fall into a motionless equilibrium of the three gunas and so cease from all action. But this is precisely the remedy, — though it is undoubtedly a remedy, one which abolishes, we might say, the patient along with the disease, — which the Gita constantly discourages. Especially, to resort to a tamasic inaction is just what the ignorant will do if this truth is thrust upon them; the discriminating mind in them will fall into a false division, a false opposition, buddhi bheda; their active nature and their intelligence will be divided against each other and produce a disturbance and confusion without true issue, a false and self-deceiving line of action, mithyacara, or else a mere tamasic inertia, cessation of works, diminution of the will to life and action, not therefore a liberation, but rather a subjection to the lowest of the three gunas, to tamas, the principle of ignorance and of inertia. Or else they will not be able to understand at all, they will find fault with this higher teaching, assert against it their present mental experience, their ignorant idea of free will and, yet more confirmed by the plausibility of their logic in their bewilderment and the deception of ego and desire, lose their chance of liberation in a deeper, more obstinate confirmation of the ignorance.
In fact, these higher truths can only be helpful, because there only they are true to experience and can be lived, on a higher and vaster plane of consciousness and being.