JNANA 7: What men call knowledge is the reasoned acceptance of false appearances. Wisdom looks behind the veil and sees. Reason divides, fixes details and contrasts them; Wisdom unifies, marries contrasts in a single harmony.
All that Sri Aurobindo writes about knowledge, reason, Wisdom is said in order to bring us out of the rut of conventional thinking, and, if possible, make us perceive the reality behind the appearances.
As a general rule, with a few very rare exceptions, men are content to observe more or less accurately everything that happens around them, and sometimes within themselves, and to classify all these observations according to one superficial system of logic or another. And they call this organisation, these systems, “knowledge”. It has never occurred to them, they have not even begun to perceive that all the things they see, touch, feel, experience, are false appearances and not reality itself.
The constant, general argument is, “But I see it, I touch it, I feel it—consequently it is true.”
They should, on the contrary, tell themselves, “I see it, I touch it, I feel it—consequently it is false.” We are at opposite poles and there is no way of coming to an understanding.
For Sri Aurobindo, true knowledge is precisely Knowledge by identity, and wisdom is the state one achieves when one is in this true knowledge. He says it here: Wisdom looks behind the veil of false appearances and sees the reality behind it. And Sri Aurobindo emphasises that when one defines something with the superficial, outer knowledge, it is always in opposition to something else; it is always by means of a contrast that one explains what one sees, feels, touches—and does not understand.
Reason always sets one thing against another and compels you to make a choice. People whose thought and reason are clear see all the differences between things. It is rather remarkable that reason can only work through differences; it is because one perceives the difference between this and that, one act and another, one object and another, that one makes decisions and that reason works.
But it is precisely true Knowledge, Knowledge by identity and the wisdom which results from it that always see the point where all apparently contradictory things harmonise, complement each other, form a perfectly coherent, coordinated whole. And naturally that changes entirely the point of view, the perception, and the consequences in action.
The first absolutely indispensable step is not to repeat, more or less mechanically and without quite knowing what you are saying, that “appearances are false”. You say it because Sri Aurobindo has told us so—but without really understanding it. And yet, when you want to understand something, you continue to look, to observe, to touch, to taste and to feel, because you believe there are no other means of observation. It is only when you have had the experience of the “reversal of consciousness”, when you have gone behind these things, when you can feel, experience, in the most concrete manner, their illusory appearance, that you are able to understand. But, unless you have had the experience, you can read all the Aphorisms, repeat and learn them, have faith in them and still not perceive: they have no reality for you. All these appearances remain the only way of coming into contact with the outer world and of becoming aware of what it is. And sometimes you can spend a whole lifetime learning how things are in their appearances and be considered very cultured, very intelligent, highly knowledgeable, when you have observed all this in detail and remembered all that you have observed or learnt…
Strictly speaking, you can, when you have worked hard, have some slight effect on these appearances, change them a little—this is how, through science, you learn to manipulate matter—but there is no true change and there is no true power. And when you are in that state, you are wholly convinced that there is nothing you can do to change your character. You feel trapped in a kind of fatalism that weighs you down, you know[p.18] neither whence nor how; you are born like this, in such and such a place, into such and such an environment, with such and such a character, and you get through life as best you can, adapting to things without having much influence on them, and trying to mitigate the drawbacks of your own character without having the power to transform it. You feel caught in a net, you are the slave of something of which you are unaware. You are the plaything of circumstances, of unknown forces, of a will you do not submit to, but which constrains you. Even the most rebellious are slaves, because the only thing that liberates you is precisely the act of passing behind the veil and discovering what lies beyond it. Once you have seen, you know who you are and once you have established your true identity, you have the key to the true transformation.
We read, we try to understand, we explain, we try to know. But a single minute of true experience teaches us more than millions of words and hundreds of explanations.
So the first question is: “How to have the experience?”
To go within yourself, that is the first step.
And then, once you have succeeded in going within yourself deeply enough to feel the reality of that which is within, to widen yourself progressively, systematically, to become as vast as the universe and lose the sense of limitation.
These are the first two preparatory movements.
And these two things must be done in the greatest possible calm, peace and tranquillity. This peace, this tranquillity brings about silence in the mind and stillness in the vital.
This effort, this attempt must be renewed very regularly, persistently. And after a certain lapse of time, which may be longer or shorter, you begin to perceive a reality that is different from the reality perceived in the ordinary, external consciousness.
Naturally, by the action of Grace, the veil may suddenly be rent from within, and at once you can enter the true truth; but even when that happens, in order to obtain the full value and full effect of the experience, you must maintain yourself in a state of inner receptivity, and to do that, it is indispensable for you to go within each day.
24 October 1958 [CWM 10: 17-20]
