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The Place of Reason
ANOTHER point in Sri Aurobindo's view of consciousness
which troubles Prof. Das is about the exact nature and function of
Reason. For while on one side Sri Aurobindo never seems to be tired
of pointing out the inherent incapacity of Reason – in the good
company of the ancient Rishis – as an instrument for the discovery
or realisation of the Absolute or the integral Reality, he asserts,
on the other hand, almost in the same breath as it were, that mind
can have some idea or conception of what is beyond it, which it so
often vainly strives to seize or represent. Evidently, the
rationalist logic fails to hold together the two ends, as it is
further seen in Prof. Das's failure to perceive any distinction
between types or gradations of "thinking".¹
He thinks that just as a philosopher thinks, or a cabman thinks or an
animal thinks, all must think in the same way and through the same
function of the same organ: either there is thinking (thinking
proper, of one particular kind) or there is no thinking. That Nature
consists of a graduated scale in every line of its movements, and
that the gradations shade off into each other – not only so but
that each scale or principle may contain within itself all the others
² - is a phenomenon which runs
contrary to the "either this or that" or "no-overlapping"
principle, like the colour-blind ---------------------------------------------------- ¹ Calcutta Review, January 1949. ² Thus, take the principles of matter, life and mind. They are separate and distinct from one point of view-the logical and practical. But life came out of matter, and then mind out of life--that is the evolutionary conception. In other words, matter shades off into life, there is a point where it is difficult to say whether it is matter or life; similarly there is a point where life shades off into mind, where mind and life are fused together. We can further say that in matter there is a life and there is a mind, and in life there is a matter and a mind and in mind too there is a matter and a life. But these facts of Nature are disconcerting to the one-track mind of the logical philosopher and make the confusion worse confounded for him.
Page – 339 for whom things are either black or white. In the global outlook, however, we do not stand in the relation of division, separation, mutual exclusiveness. There is a consciousness in which all contraries find a harmonising truth and rhythm.
In Sri Aurobindo, Reason and Intuition possess a dual
relation of mutual negation and mutual affirmation, of exclusiveness
and inclusiveness, as indeed is the relation of Brahman and the
World. One negates the other in the sphere of ignorance but in
knowledge one affirms the other. That is to say, Reason or mental
logic, so long as it is dominated by the senses, by the external
impressions from things and by its analytic or exclusively separative
method of procedure, is a denial of Intuition and a bar to spiritual
experience. But Reason can be purified, relieved of its dross,
illumined (sam-buddha) – sublimated and uplifted – then it
comes to its own, becomes what it really is and should be – a frame
to give body to what is beyond and unembodied, a mirror in conceptual
terms to what is supra-conceptual. It loses its hard rigidity and
becomes supple, loses its obscurity, density and becomes transparent:
it attains a new rhythm and gait and capacity. Many of the
Upanishadic mantras, a good part of the Gita, do that. And Sri
Aurobindo's own exposition is a miracle in that style. "Reason
was a helper, Reason is the bar" – and, we can add, Reason
will again be an aid. The world, as it is, is anything but Divine;
and yet it is nothing but the Divine essentially and fundamentally;
it can and will attain the divine figure apparently and externally
too. Even so with regard to man's mind and reason and all his other
limbs. Page – 340
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