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Words of Sri Aurobindo

The ideas that men currently form about life and things are for the most part pragmatic constructions. They are forms of a reason which is concerned with giving only such a serviceable account to itself of its surroundings as shall make a sufficient clue to our immediate business of the growth, action, satisfaction of the personality, something feasible, livable, effective for our journeying in Time, something viable in the twofold French sense of the word. Whether it corresponds to or is directly in touch with any real reality of things seems to be very much a matter of accident. It seems to be sufficient if we can persuade our facile and complaisant reason of its truth and find it serviceable and fruitful in consequences for thought, action and life-experience. It is true that there is another unpragmatic reason in us which labours to get rid of this demand of the intellectual and vital personality; it wants to look at the real truth of things without veils and without any object, to mirror the very image of Truth in the still waters of a dispassionate, clear and pure mentality. But the workings of this calmer greater reason are hampered by two tremendous difficulties. First, it seems next to impossible to disengage it entirely from the rest of ourselves, from the normal intellectuality, from the will to believe, from that instinct of the intelligence which helps the survival, by a sort of subtle principle of preference and selection, of the way of thinking that suits our personal bent or the accomplished frame of our nature. And again, what is the Truth that our reason mirrors? It is after all some indirect image of Truth, not her very self and body seen face to face; it is an image moulded from such data, symbol, process of Reality, – if any real Reality there is, – as we can gather from the very limited experience of self and existing things open to human mind. So that unless there be some means by which knowledge can burst through all veils to the experience of the very Reality itself, or unless there be some universal Logos, divine Mind or Supermind, which knows itself and all things and our consciousness can reflect or get into touch with that, a pursuing insufficiency and uncertainty must always keep its baffling grasp upon even the highest power and largest walk of our reason and beset all the labour of human knowledge.

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