Essays on the Gita -Sri Aurobindo
First Series : Chapter 20
Equality and Knowledge
In intellectual knowledge there is always a mixture of falsehood or incompleteness which has to be got rid of by subjecting the truth itself to sceptical inquiry; but in the higher knowledge falsehood cannot enter and that which intellect contributes by attaching itself to this or that opinion, cannot be got rid of by mere questioning, but will fall away of itself by persistence in realisation. Whatever incompleteness there is in the knowledge attained, it must be got rid of, not by questioning in its roots what has already been realised, but by proceeding to further and more complete realisation through a deeper, higher and wider living in the Spirit. And what is not yet realised must be prepared for by faith, not by sceptical questioning, because this truth is one which the intellect cannot give and which is indeed often quite opposed to the ideas in which the reasoning and logical mind gets entangled: it is not a truth which has to be proved, but a truth which has to be lived inwardly, a greater reality into which we have to grow. Finally, it is in itself a self-existent truth and would be self-evident if it were not for the sorceries of the ignorance in which we live; the doubts, the perplexities which prevent us from accepting and following it, arise from that ignorance, from the sense-bewildered, opinion-perplexed heart and mind, living as they do in a lower and phenomenal truth and therefore questioning the higher realities, ajnana sambhu tam ̇ hr tstham sam sayam. They have to be cut away by the sword of knowledge, says the Gita, by the knowledge that realises, by resorting constantly to Yoga, that is, by living out the union with the Supreme whose truth being known all is known, yasmin vijnate sarvam vijnatam.
The higher knowledge we then get is that which is to the knower of Brahman his constant vision of things when he lives uninterruptedly in the Brahman, brahmavid brahman. i sthitah. That is not a vision or knowledge or consciousness of Brahman to the exclusion of all else, but a seeing of all in Brahman and as the Self.