Sri Aurobindo
Letters of Sri Aurobindo
Volume 2. 1934 — 1935
I agree with most of what Krishnaprem says, though one or two things I would put from a different angle. Your reasonings about faith and doubt have been of a rather extravagant kind because they come to this that one must either doubt everything or believe everything however absurd that anybody says. I have repeatedly told you that there is not only room for discrimination in Yoga, but a need for it at every step – otherwise you will get lost in the jungle of things that are not spiritual – as for instance the tangle of what I call the intermediate zone. I have also told you that you are not asked to believe everything told you by anybody and that there is no call to put faith in all the miraculous things narrated about Bejoy Krishna or another. That, I have said, is a question not of faith but of mental belief – and faith is not mental belief in outward facts but an intuition of the inner being about 
spiritual things. Krishnaprem means the same thing when he says that faith is the light sent down by the higher to the lower personality. As for the epithet “blind” used by Ramakrishna, it means as I said, not ignorantly credulous, but untroubled by the questionings of the intellect and unshaken by outward appearances of fact, e.g. one has faith in the Divine even though the fact seems to be that the world here or at least the human world is driven by undivine forces. One has faith in the Guru even when he uses methods that your intellect cannot grasp or affirms things as true of which you have yet no experience (for if his knowledge and experience are not greater than yours, why did you choose him as a guru?). One has faith in the Path leading to the goal even when the goal is very far off and the way covered by mist and cloud and smitten repeatedly by the thunderbolt. And so on. Even in worldly things man can do nothing great if he has not faith – in the spiritual realm it is still more indispensable. But this faith depends not on ignorant credulity, but on a light that burns inside though not seen by the eyes of the outward mind, a knowledge within that has not yet taken the form of an outer knowledge.
One thing however – I make a distinction between doubt and discrimination. If doubt meant a discriminative questioning as to what might be truth of this or that matter, it would be a part of discrimination and quite admissible; but what is usually meant now by doubt is a negation [positive?] and peremptory which does not stop to investigate, to consider in the light, to try, to enquire, but says at once, “Oh, no, I am never going to take that as possibly true.” That kind of doubt may be very useful in ordinary life, it may be practically useful in battering down established things or established ideas or certain kinds of external controversy to undermine a position that is too dogmatically positive; but I don’t think it is of any positive use in matters even of intellectual inquiry. There is nothing it can do there that impartial discrimination cannot do much better. In spiritual matters discrimination has a huge place, but negating doubt simply stops the path to Truth 
with its placard “No entry” or its dogmatic “Thus far and no farther.”
As for the intellect it is indispensable to man up to a certain point; after that it becomes an inferior instrument and often misleading and obstructive. It is what I meant when I wrote “Reason was the helper, reason is the bar1.” Intellect has done many things for man; it has helped to raise him high above the animals, at its best it has opened a first view on all great fields of knowledge. But it cannot go beyond that; it cannot get at Truth itself, only at some reflections, forms, representations of it – I myself cannot remember to have ever arrived at anything in the spiritual field by the power of the intellect – I have used it only to help the expression of what I have known and experienced, but even there it is only certain forms that it provided, they were used by another Light and a larger Mind than the intellect. When the intellect tried to decide things in this field, it always delayed matters. I suppose what it can do sometimes is to stir up the mind, plough it or prepare – but the knowledge comes only when one gets another higher than intellectual opening. Even in Mind itself there are things higher than the intellect, ranges of activity that exceed it. Spiritual knowledge is easier to these than to the reasoning intelligence.