If we begin to understand the way the higher Buddhi operates, even distorted and watered-down as it is in our current mental operations, we can extrapolate from that to what the pure operation of this power actually can be. While this is not currently possible within the framework of the human instrument, it gives us direction and guidance about the future evolutionary sequence and what it holds ready for us, once we determine how to escape the limitations, distortions and admixtures of the human mental process.
Sri Aurobindo describes this higher form of the Understanding: “…observation would be dominated or replaced by a visino which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no loner a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future no less than the past.”
This higher form of understanding “…stands to the developed intellect much in the same relation as the intellect stands to the half-animal reason of the undeveloped man.”
To attain this higher faculty, the first step is to understand the impurity thrust upon it through the confused interaction between it and the normal human mental, vital and physical processes.
Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 3, The Purified Understanding, pp. 297-298