{"id":3500,"date":"2013-07-13T01:48:58","date_gmt":"2013-07-13T01:48:58","guid":{"rendered":"http:\/\/localhost\/?p=3500"},"modified":"2013-07-13T01:48:58","modified_gmt":"2013-07-13T01:48:58","slug":"13-the-reason-as-governor-of-life-vol-the-human-cycle","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/the-human-cycle\/13-the-reason-as-governor-of-life-vol-the-human-cycle","title":{"rendered":"-13_The Reason as Governor of life.htm"},"content":{"rendered":"
\n\n\n
\n

\nCHAPTER XI<\/b> <\/font><\/p>\n

\nTHE REASON AS GOVERNOR OF LIFE<\/b> <\/font><\/p>\n

\n <\/p>\n

\nR<\/font>EASON<\/b> using the intelligent will for the ordering of the
\ninner and the outer life is undoubtedly the highest developed faculty of man at his present point of evolution; it is the sovereign,
\nbecause the governing and self-governing faculty in the complexities of our human existence. Man is distinguished from
\nother terrestrial creatures by his capacity for seeking after a rule
\nof life, a rule of his being and his works, a principle of order and
\nself-development, which is not the first instinctive, original,
\nmechanically self-operative rule of his natural existence. The
\nprinciple he looks to is neither the unchanging, unprogressive
\norder of the fixed natural type, nor in its process of change the
\nmechanical evolution we see in the lower life, an evolution
\nwhich operates in the mass rather than in the individual, imperceptibly to the knowledge of that which is being evolved and
\nwithout its conscious cooperation. He seeks for an intelligent
\nrule of which he himself shall be the governor and master or at
\nleast a partially free administrator. He can conceive a progressive
\norder by which he shall be able to evolve and develop his capacities far beyond their original limits and workings; he can initiate an intelligent evolution which he himself shall determine
\nor at least be in it a conscious instrument, more, a cooperating
\nand constantly consulted party. The rest of terrestrial existence
\nis helplessly enslaved and tyrannised over by its nature, but the<\/font><\/p>\n

\nPage – 111<\/font>  <\/font><\/p>\n

\n

\ninstinct of man when he finds his manhood is to be master of his nature and free. <\/font><\/p>\n

\nNo doubt all is work of Nature and this too is Nature; it proceeds from the principle of being which constitutes his humanity
\nand by the processes which that principle permits and which
\nare natural to it. But still it is a second kind of Nature, a stage of
\nbeing in which Nature becomes self-conscious in the individual,
\ntries to know, modify, alter and develop, utilise, consciously experiment with herself and her potentialities. In this change a
\nmomentous self-discovery intervenes; there appears something
\nthat is hidden in matter and in the first disposition of life and
\nhas not clearly emerged in the animal in spite of its possession
\nof a mind; there appears the presence of the Soul in things which
\nat first was concealed in its own natural and outward workings,
\nabsorbed and on the surface at least self-oblivious. Afterwards
\nit becomes, as in the animal, conscious to a certain degree on the
\nsurface, but is still helplessly given up to the course of its natural workings and, not understanding, cannot govern itself and
\nits movements. But finally in man it turns its consciousness upon
\nitself, seeks to know, endeavours to govern in the individual the workings of
\nhis nature and through the individual and the combined reason and energy of many individuals to govern too as far
\nas possible the workings of Nature in mankind and in things.
\nThis turning of the consciousness upon itself and on things,
\nwhich man represents, has been the great crisis, a prolonged and developing
\ncrisis, in the terrestrial evolution of the soul in Nature. There have been others before it in the past of the earth,
\nsuch as that which brought about the appearance of the conscious life of the
\nanimal; there must surely be another in its future in which a higher spiritual and supramental consciousness
\nshall emerge and be turned upon the works of the mind. But at
\npresent it is this which is at work; a self-conscious soul in mind,
\nmental being, manomaya purusha,<\/i> struggles to arrive at some intelligent <\/font><\/p>\n

\nPage – 112<\/font><\/p>\n

\n

\nordering of its self and life and some indefinite, perhaps
\ninfinite development of the powers and potentialities of the
\nhuman instrument. <\/font><\/p>\n

\nThe intellectual reason is not man’s only means of knowledge. All action, all perception, all aesthesis and sensation, all
\nimpulse and will, all imagination and creation imply a universal,
\nmany-sided force of knowledge at work and each form or power
\nof this knowledge has within its own distinct nature and law its
\nown principle of order and arrangement, its logic proper to itself, and need not follow, still less be identical with the law of
\nnature, order and arrangement which the intellectual reason
\nwould assign to it or itself follow if it had control of all these
\nmovements. But the intellect has this advantage over the others
\nthat it can disengage itself from the work, stand back from it
\nto study and understand it disinterestedly, analyse its processes,
\ndisengage its principles. None of the other powers and faculties
\nof the living being can do this; for each exists for its own action, is confined by the work it is doing, is unable to see beyond it,
\naround it, into it as the reason can; the principle of knowledge
\ninherent within each force is involved and carried along in the
\naction of the force, helps to shape it, but is also itself limited by its
\nown formulations. It exists for the fulfilment of the action,
\nnot for knowledge, or for knowledge only as part of the action.
\nMoreover, it is concerned only with the particular action or
\nworking of the moment and does not look back reflectively or
\nforward intelligently or at other actions and forces with a power
\nof clear co-ordination. No doubt, the other evolved powers of
\nthe living being, as for instance the instinct whether animal or
\nhuman,\u2014the latter inferior precisely because it is disturbed by
\nthe questionings and seekings of reason,\u2014carry in themselves
\ntheir own force of past experience, of instinctive self-adaptation,
\nall of which is really accumulated knowledge, and they hold
\nsometimes this store so firmly that they are transmitted as a sure <\/font><\/p>\n

\nPage – 113<\/font><\/p>\n

\n

\ninheritance from generation to generation. But all this, just because it is instinctive, not turned upon itself reflectively, is of
\ngreat use indeed to life for the conduct of its operations, but of
\nnone\u2014so long as it is not taken up by the reason\u2014for the particular purpose man has in view, a new order of the dealings of
\nthe soul in Nature, a free, rational, intelligently co-ordinating,
\nintelligently self-observing, intelligently experimenting mastery
\nof the workings of force by the conscious spirit. <\/font><\/p>\n

\nReason on the other hand exists for the sake of knowledge,
\ncan prevent itself from being carried away by the action, can stand
\nback from it, intelligently study, accept, refuse, modify, alter,
\nimprove, combine and recombine the workings and capacities of
\nthe forces in operation, can repress here, indulge there, strive
\ntowards an intelligent, intelligible, willed and organised perfection. Reason is science, it is conscious art, it is invention. It is
\nobservation and can seize and arrange truth of facts; it is speculation and can extricate and forecast truth of potentiality. It is the
\nidea and its fulfilment, the ideal and its bringing to fruition. It
\ncan look through the immediate appearance and unveil the hidden truths behind it. It is the servant and yet the master of all
\nutilities; and it can, putting away all utilities, seek disinterestedly Truth for its own sake and by finding it reveal a whole
\nworld of new possible utilities. Therefore it is a sovereign power
\nby which man has become possessed of himself, student and
\nmaster of his own forces, the godhead on which the other godheads in him have leaned for help in their ascent; it has been
\nthe Prometheus of the mythical parable, the helper, instructor,
\nelevating friend, civiliser of mankind. <\/font><\/p>\n

\nRecently, however, there has been a very noticeable revolt
\nof the human mind against this sovereignty of the intellect, a
\ndissatisfaction, as we might say, of the reason with itself and its
\nown limitations and an inclination to give greater freedom and a
\nlarger importance to other powers of our nature. The sovereignty<\/font><\/p>\n

\n <\/font>Page –
\n114<\/font><\/p>\n

\n

\nof the reason in man has been always indeed imperfect in fact,
\na troubled, struggling, resisted and often defeated rule; but still
\nit has been recognised by the best intelligence of the race as the
\nauthority and lawgiver. Its only widely acknowledged rival has
\nbeen faith. Religion alone has been strongly successful in its
\nclaim that reason must be silent before it or at least that there are
\nfields to which it cannot extend itself and where faith alone
\nought to be heard; but for a time even Religion has had to forego
\nor abate its absolute pretension and to submit to the sovereignty
\nof the intellect. Life, imagination, emotion, the ethical and the
\naesthetic need have often claimed to exist for their own sake
\nand to follow their own bent, practically they have often enforced their claim, but they have still been obliged in general to
\nwork under the inquisition and partial control of reason and to
\nrefer to it as arbiter and judge. Now, however, the thinking mind
\nof the race has become more disposed to question itself and to
\nask whether existence is not too large, profound, complex and
\nmysterious a thing to be entirely seized and governed by the
\npowers of the intellect. Vaguely it is felt that there is some greater
\ngodhead than the reason. <\/font><\/p>\n

\nTo some this godhead is Life itself or a secret Will in life; they claim that this must rule and that the intelligence is only
\nuseful in so far as it serves that and that Life must not be repressed, minimised and mechanised by the arbitrary control of
\nreason. Life has greater powers in it which must be given a freer
\nplay; for it is they alone that evolve and create. On the other hand
\nit is felt that reason is too analytical, too arbitrary, that it falsifies
\nlife by its distinctions and set classifications and the fixed rules
\nbased upon them and that there is some profounder and larger
\npower of knowledge, intuition or another, which is more deeply
\nin the secrets of existence. This larger intimate power is more one
\nwith the depths and sources of existence and more able to give
\nus the indivisible truths of life, its root realities and to work them <\/font><\/p>\n

\nPage – 115<\/font><\/p>\n

\n

\nout, not in an artificial and mechanical spirit but with a divination of the secret Will in existence and in a free harmony with
\nits large, subtle and infinite methods. In fact, what the growing
\nsubjectivism of the human mind is beginning obscurely to see
\nis that the one sovereign godhead is the soul itself which may
\nuse reason for one of its ministers, but cannot subject itself to
\nits own intellectuality without limiting its potentialities and
\nartificialising its conduct of existence. <\/font><\/p>\n

\nThe highest power of reason, because its pure and characteristic power, is the disinterested seeking after true knowledge.
\nWhen knowledge is pursued for its own sake, then alone are we
\nlikely to arrive at true knowledge. Afterwards we may utilise that
\nknowledge for various ends; but if from the beginning we have
\nonly particular ends in view, then we limit our intellectual gain,
\nlimit our view of things, distort the truth because we cast it into
\nthe mould of some particular idea or utility and ignore or deny
\nall that conflicts with that utility or that set idea. By so doing we
\nmay indeed make the reason act with great immediate power
\nwithin the limits of the idea or the utility we have in view, just
\nas instinct in the animal acts with great power within certain
\nlimits, for a certain end, yet finds itself helpless outside those
\nlimits. It is so indeed that the ordinary man uses his reason\u2014as
\nthe animal uses his hereditary, transmitted instinct\u2014with an
\nabsorbed devotion of it to the securing of some particular utility
\nor with a useful but hardly luminous application of a customary
\nand transmitted reasoning to the necessary practical interests of
\nhis life. Even the thinking man ordinarily limits his reason to
\nthe working out of certain preferred ideas; he ignores or denies
\nall that is not useful to these or does not assist or justify or actually contradicts or seriously modifies them,\u2014except in so far as
\nlife itself compels or cautions him to accept modifications for the
\ntime being or ignore their necessity at his peril. It is in such limits
\nthat man’s reason normally acts. He follows most commonly <\/font><\/p>\n

\nPage – 116<\/font><\/p>\n

\n

\nsome interest or set of interests; he tramples down or through or
\nignores or pushes aside all truth of life and existence, truth of
\nethics, truth of beauty, truth of reason, truth of spirit which conflicts with his chosen opinions and interests; if he recognises
\nthese foreign elements, it is nominally, not in practice, or else
\nwith a distortion, a glossing which nullifies their consequences,
\nperverts their spirit or whittles down their significance. It is this
\nsubjection to the interests, needs, instincts, passions, prejudices,
\ntraditional ideas and opinions of the ordinary mind* which constitutes the irrationality of human existence. <\/font><\/p>\n

\nBut even the man who is capable of governing his life by
\nideas, who recognises, that is to say, that it ought to express clearly
\nconceived truths and principles of his being or of all being and
\ntries to find out or to know from others what these are, is not
\noften capable of the highest, the free and disinterested use of
\nhis rational mind. As others are subject to the tyranny of their
\ninterests, prejudices, instincts or passions, so he is subjected to
\nthe tyranny of ideas. Indeed, he turns these ideas into interest,
\nobscures them with his prejudices and passions and is unable
\nto think freely about them, unable to distinguish their limits or
\nthe relation to them of other, different and opposite ideas and
\nthe equal right of these also to existence. Thus, as we constantly
\nsee, individuals, masses of men, whole generations are carried
\naway by certain ethical, religious, aesthetic, political ideas or a
\nset of ideas, espouse them with passion, pursue them as interests, seek to make them a system and lasting rule of life and
\nare swept away in the drive of their action and do not really use
\nthe free and disinterested reason for the right knowledge of existence and for its right and sane government. The ideas are to a
\ncertain extent fulfilled, they triumph for a time, but their very <\/font><\/p>\n

\n <\/p>\n

\n* The ordinary mind in man is not truly the thinking mind proper, it is a
\nlife-mind, a vital mind as we may call it, which has learned to think and even to reason but
\nfor its own ends and on its own lines, not on those <\/b> of a true
\nmind of knowledge. <\/font><\/p>\n

\nPage – 117<\/font><\/p>\n

\n

\nsuccess brings disappointment and disillusionment. This happens, first, because they can only succeed by compromises and
\npacts with the inferior, irrational life of man which diminish
\ntheir validity and tarnish their light and glory. Often indeed
\ntheir triumph is convicted of unreality and doubt and disillusionment fall on the faith and enthusiasm which brought victory to
\ntheir side. But even were it not so, the ideas themselves are partial and insufficient; not only have they a very partial triumph,
\nbut if their success were complete, it would still disappoint, because they are not the whole truth of life and therefore cannot
\nsecurely govern and perfect life. Life escapes from the formulas
\nand systems which our reason labours to impose on it; it proclaims itself too complex, too full of infinite potentialities to be
\ntyrannised over by the arbitrary intellect of man. <\/font><\/p>\n

\nThis is the cause why all human systems have failed in the
\nend; for they have never been anything but a partial and confused application of reason to life. Moreover, even where they
\nhave been most clear and rational, these systems have pretended
\nthat their ideas were the whole truth of life and tried so to apply
\nthem. This they could not be, and life in the end has broken or
\ndetermined them and passed on to its own large incalculable
\nmovement. Mankind, thus using its reason as an aid and justification for its interests and passions, thus obeying the drive of a
\npartial, a mixed and imperfect rationality towards action, thus
\nstriving to govern the complex totalities of life by partial truths,
\nhas stumbled on from experiment to experiment, always believing that it is about to grasp the crown, always finding that it has
\nfulfilled as yet little or nothing of what it has to accomplish.
\nCompelled by nature to apply reason to life, yet possessing only
\na partial rationality limited in itself and confused by the siege
\nof the lower members, it could do nothing else. For the limited
\nimperfect human reason has no self-sufficient light of its own; <\/font><\/p>\n

\nPage – 118<\/font><\/p>\n

\n

\nit is obliged to proceed by observation, by experiment, by action,
\nthrough errors and stumblings to a larger experience. <\/font><\/p>\n

\nBut behind all this continuity of failure there has persisted
\na faith that the reason of man would end in triumphing over its
\ndifficulties, that it would purify and enlarge itself, become sufficient to its work and at last subject rebellious life to its control.
\nFor, apart from the stumbling action of the world there has
\nbeen a labour of the individual thinker in man and this has
\nachieved a higher quality and risen to a loftier and clearer atmosphere above the general human thought-levels. Here there has
\nbeen the work of a reason that seeks always after knowledge and
\nstrives patiently to find out truth for itself, without bias, without the interference of distorting interests, to study everything,
\nto analyse everything, to know the principle and process of
\neverything. Philosophy, Science, learning, the reasoned arts, all
\nthe age long labour of the critical reason in man have been the
\nresult of this effort. In the modem era under the impulsion of
\nScience this effort assumed enormous proportions and claimed
\nfor a time to examine successfully and lay down finally the true
\nprinciple and the sufficient rule of process not only for all the
\nactivities of Nature, but for all the activities of man. It has done
\ngreat things, but it has not been in the end a success. The human
\nmind is beginning to perceive that it has left the heart of almost
\nevery problem untouched and illumined only outsides and a certain range of processes. There has been a great and ordered classification and mechanisation,
\na great discovery and practical result of increasing knowledge, but only on the physical surface of
\nthings. Vast abysses of Truth lie below in which are concealed the real springs,
\nthe mysterious powers and secretly decisive influences of existence. It is a question whether the intellectual
\nreason will ever be able to give us an adequate account of these
\ndeeper and greater things or subject them to the intelligent will <\/font><\/p>\n

\nPage – 119<\/font><\/p>\n

\n

\nas it has succeeded in explaining and canalising, though still
\nimperfectly, yet with much show of triumphant result, the
\nforces of physical Nature. But these other powers are much
\nlarger, subtler, deeper down, more hidden, elusive and variable than those of physical Nature. <\/font><\/p>\n

\nThe whole difficulty of the reason in trying to
\ngovern our existence is that because of its own inherent limitations it is
\nunable to deal with life in its complexity or in its integral movements; it compelled to break it up into parts, to make more or
\nless artificial classifications, to build systems with limited data
\nwhich are contradicted, upset or have to be continually modified
\nby other data, to work out a selection of regulated potentialities
\nwhich is broken down by the bursting of a new wave of yet unregulated potentialities. It would almost appear even that there
\nare two worlds, the world of ideas proper to the intellect and
\nthe world of life which escapes from the full control of the reason, and that to bridge adequately the gulf between these two
\ndomains is beyond the power and province of the reason and the
\nintelligent will. It would seem that these can only create either a
\nseries of more or less empirical compromises or else a series of arbitrary and practically inapplicable or only partially applicable
\nsystems. The reason of man struggling with life becomes either an empiric or a doctrinaire. <\/font><\/p>\n

\nReason can indeed make itself a mere servant of life; it can limit itself to the work the average normal man demands from
\nit, content to furnish means and justifications for the interests,
\npassions, prejudices of man and clothe them with a misleading
\ngarb of rationality or at most supply them with their own secure
\nand enlightened order or with rules of caution and self-restraint
\nsufficient to prevent their more egregious stumbles and most
\nunpleasant consequences. But this is obviously to abdicate its
\nthrone or its highest office and to betray the hope with which
\nman set forth on his journey. It may again determine to found <\/font><\/p>\n

\nPage – 120<\/font><\/p>\n

\n

\nitself securely on the facts of life, disinterestedly indeed, that is
\nto say, with a dispassionate critical observation of its principles
\nand processes, but with a prudent resolve not to venture too
\nmuch forward into the unknown or elevate itself far beyond the
\nimmediate realities of our apparent or phenomenal existence.
\nBut here again it abdicates; either it becomes a mere critic and
\nobserver or else, so far as it tries to lay down laws, it does
\n<\/b>so
\n<\/b>within very narrow limits of immediate potentiality and it renounces man’s drift towards higher possibilities, his saving gift
\nof idealism. In this limited use of the reason subjected to the
\nrule of an immediate, an apparent vital and physical practicality
\nman cannot rest long satisfied. For his nature pushes him towards
\nthe heights; it demands a constant effort of self-transcendence
\nand the impulsion towards things unachieved and even immediately impossible. <\/font><\/p>\n

\nOn the other hand, when it attempts a higher action reason separates itself from life. Its very attempt at a disinterested
\nand dispassionate knowledge carries it to an elevation where it
\nloses hold of that other knowledge which our instincts and impulses carry within themselves and which, however imperfect,
\nobscure and limited, is still a hidden action of the universal
\nKnowledge-Will inherent in existence that creates and directs
\nall things according to their nature. True, even Science and
\nPhilosophy are never entirely dispassionate and disinterested.
\nThey fall into subjection to the tyranny of their own ideas, their
\npartial systems, their hasty generalisations and by the innate
\ndrive of man towards practice they seek to impose these upon
\nthe life. But even so they enter into a world either of abstract
\nideas or of ideals or of rigid laws from which the complexity of
\nlife escapes. The idealist, the thinker, the philosopher, the poet
\nand artist, even the moralist, all those who live much in ideas,
\nwhen they come to grapple at close quarters with practical life,
\nseem to find themselves something at a loss and are constantly <\/font><\/p>\n

\nPage – 121<\/font>    <\/font><\/p>\n

\n

\ndefeated in their endeavour to govern life by their ideas. They
\nexercise a powerful influence, but it is indirectly, more by throwing their ideas into Life which does with them what the secret
\nWill in it chooses than by a direct and successfully ordered action.
\nNot that the pure empiric, the practical man really succeeds any
\nbetter by his direct action; for that too is taken by the secret Will
\nin life and turned to quite other ends than the practical man
\nhad intended. On the contrary, ideals and idealists are necessary; in ideals are the savour and sap of life, idealists the most powerful
\ndiviners and assistants of its purposes. But reduce your ideal to
\na system and it at once begins to fail; apply your general laws and
\nfixed ideas systematically as the doctrinaire would do, and Life
\nvery soon breaks through or writhes out of their hold or transforms your system, even while it nominally exists, into something
\nthe originator would not recognise and would repudiate perhaps
\nas the very contradiction of the principles which he sought to eternise. <\/font><\/p>\n

\nThe root of the difficulty is this that at the very basis of all our life and existence internal and external there is something on
\nwhich the intellect can never lay a controlling hold, the Absolute, the Infinite. Behind everything in life there is an Absolute,
\nwhich that thing is seeking after in its own way; everything finite
\nis striving to express an infinite which it feels to be its real truth.
\nMoreover, it is not only each class, each type, each tendency in
\nNature that is thus impelled to strive after its own secret truth
\nin its own way, but each individual brings in his own variations.
\nThus there is not only an Absolute, an Infinite in itself which
\ngoverns its own expression in many forms and tendencies, but
\nthere is also a principle of infinite potentiality and variation
\nquite baffling to the reasoning intelligence; for the reason deals
\nsuccessfully only with the settled and the finite. In man this
\ndifficulty reaches its acme. For not only is mankind unlimited
\nin potentiality; not only is each of its powers and tendencies <\/font><\/p>\n

\nPage – 122<\/font><\/p>\n

\n

\nseeking after its own absolute in its own way and therefore
\nnaturally restless under any rigid control by the reason; but in
\neach man their degrees, methods, combinations vary, each man
\nbelongs not only to the common humanity, but to the Infinite in
\nhimself and is therefore unique. It is because this is the reality
\nof our existence that the intellectual reason and the intelligent
\nwill cannot deal with life as its sovereign, even though they may
\nbe at present our supreme instruments and may have been in
\nour evolution supremely important and helpful. The reason can
\ngovern, but only as a minister, imperfectly, or as a general arbiter
\nand giver of suggestions which are not really supreme commands,
\nor as one channel of the sovereign authority, because that hidden
\nPower acts at present not directly but through many agents and
\nmessengers. The real sovereign is another than the reasoning
\nintelligence. Man’s impulse to be free, master of Nature in himself and his environment cannot be really fulfilled until his self-consciousness has grown beyond the rational mentality, become
\naware of the true sovereign and either identified itself with him
\nor entered into constant communion with his supreme will and
\nknowledge.<\/font><\/p>\n

\nPage – 123<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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